Common Doubts about Veda

In this context, some more doubts may arise such as noted below.

Was there no Veda in the earlier creation of the Universe? In the earlier kalpa (creation) also, Veda existed in the same form as of the present.

What is the basis of saying so? The sentences of Veda, uttered by the pious sages, who visualised the divine knowledge in the form of the manifested Veda are the best proof and basis for this statement.

It is possible for the Veda of the earlier creation just to be in the present form?

We recollect the things, places and incidents we saw last year. So also the people we saw, and the experience we had then. Similarly it is quite possible to recall to one’s memory, the knowledge acquired during several years during the previous lives by sincere, strenuous, continuous, consistent, concentrated efforts – in the exact original form. As a this pious, prolonged progress, our ancient seers have visualised Veda and generously gifted it us.

[Even in the present day of modern sciences and technology, when we closely observe some scientists and research scholars, this observation reveals itself quite clearly. Such eminent erudite scholars excel others, even their own brothers and imagine in….. and prove their findings thoroughly. Hats off to their genius and perseverance for their discoveries and inventions. This is but a small practical example of the divine knowledge of our ancient seers.]

Is Veda one only? Or Vedas are many?

If one observe keenly as a form of knowledge, Veda is only one. However, if one analyses the forms of the sentences (mantras) therein, Vedas are several. This division of Vedas is done by the sage Veda Vyaasa.

Did Veda exist even before Veda Vyaasa divided them?

How could we acquire the books of Veda as there was no printing technology and no amenities like e-mail or internet during the past centuries?

What has been the procedure followed by the ancient seers to bequeath the Veda to us in the present form?

At the end of the previous kalpa (creation) the entire Universe, including Veda was submerged in water. Thereafter new kalpa (creation) commenced. Firstly, great seers manifested as the spiritual sons of Brahma, the creator.

Manasa putra is a spiritual son. This is a divine way of creation by the mere intention of the mind. Manasa means – of the mind; putra is son.

God’s abundant motivation, inspiration and blessing activated these seers. As a result of their penance of previous lives, these seers experienced the perfect divine consciousness. Hence they visualised Vedas in their divya drusthi (divine, inner view)

Foot note: [Rushi is a seer. Mantra Drastha is one who visualised mantra/s. An example near at hand is the astounding, wonderful discoveries and inventions of the modern scientists by their mere deep imaginations of their mind, followed by practical, prolonged experiments and research, comparable to tapas (penance)]

These seers could acquire, simply by their mature mind, the knowledge in the form of sound. These are the mantras of Veda, chanted vocally. The sages went on preaching these visualised mantras patiently to their deserving disciples.

Why did the seers put in writing the mantras they visualised. Due to their

extra-ordinary power of memory and the tremendous energy of penance, the seers were capable to visualise, preach and preserve the mantras to the posterity i.e. to the successive generations.

Hence there was no need for them to write down the extensive knowledge of Veda. Moreover, the Veda is a very huge heap of knowledge, which was impossible to write in full. Hence Veda is named as Alekhya (un written).

[Incidentally, we may observe that God’s nature or philosophy is very complicated and beyond the reach of words. God is the essence of Veda. Hence it is meaningful that Veda is famous as Alekhya].

While no body is the author of Veda, why are the names of some seers found in some braches of Veda?

The seers who visualised the mantras or who acquired the knowledge of the mantras from their Gurus – extensively transmitted and propagated the same. These pious people are called sampradaaya pravartakaas i.e. the propagators of the good tradition [sampradaya is good tradition; pravartaka is propagator]. The several branches of Veda have become famous bearing the name of these propagators thereof. This does not mean that these seers, only have written these parts of Veda. [It is the ancient wise theory that none has created knowledge. The perennial, ever-existent knowledge is there for us to receive and put in practice in accordance with our present day conditions]

Is it true that the seers have written down their own experiences?

In Veda, many incidents are narrated. We find therein the anecdotes of many pious people. Also, there are several descriptions of many rituals performed. Simply by these, we cannot conclude that this is an experience of a particular person.

However, we find the experiences of great seers in the explanatory parts of Vedas (called braahmanaas) in the form of several stories. Hence it is wrong to state that these books are the compilations of the subjects, which are quite useful and beneficial to the human race.

Is it possible that God only wrote Veda?

Nowhere in our traditional literature, do we find that either Siva, Vishnu or Brahma sat down and wrote Veda. “Veda emanated from God”. The purpose of this statement is that Veda manifested from the inhalations and exhalations of God. This knowledge of Veda was acquired by the eligible pious seers.

That is all. This does not at all mean that God wrote down his feelings or thoughts.

“Veda is apaurusheya” why do they say so?

If a man writes down on some subjects by his own power or by his own clues, we call such a book as paurusheya is written by a man/woman.

Ramayana, Bharata, Raghuvamsa, Kumara Sambhava, Kaadambari – etc are the books, all of which were written by the particular authors. Hence they are called paurusheyas.

However, if we examine the books of Veda, nowhere we observe that some on e has written the same. As the Veda is not written by any human effort, we call it as apurusheya.

Is there any standard basis for the supernatural subjects mentioned and described in Veda?

We require standard proof and evidence for the utterances of human being, whose life span is very short and who can grasp any subject only with a limited vision and limited power of perception.

However, no standard proof is needed at all to Veda, which reveals many subjects, which are quite unreachable and beyond the perception of indriyas (the senses of knowledge and the mind).

It is quite astonishing that we may not believe, when we hear about some subjects. However it is not possible to ignore or refuse to accept some subjects. [When we say that we don’t believe something, it means that our intellect is not mature enough to grasp the significance of the subject. Also, it implies that more incisive investigation and sharp analysis is essential to realise the underlying truth of a particular aspect under observation.

Hence Veda does not at all require any other basis or support as it deals with the supernatural subjects of perennial prominence.

Is there any example to testify this view?

Even in the modern science, if any one mentioned some new theory, none believed it. However, with the gradual passage of time, when such once new theories have been proved to be true by the practical experience of reliable persons, supported by the positive irrevocable results of thorough research, belief set in firmly. The essence of this example is that one must sincerely try to experiment on and experience theme of any theory.

Let us consider another example. None of has seen the ancestor the root cause of our birth from whom our dynasty is created since countless decades. None of the present day descendants of the dynasty has seen him at all. Moreover we don’t have any information of those of our family tree who lived just before ten generations. Simply because we do have not seen any of them with our own eyes or simply because we do not have the full information of their lives, we cannot reject the theory of their very existence!

That is why you say Veda has its own standard, independent of any proof of its origin?

Yes. Quite so. Veda has its own standard. Veda reveals many types of information unreachable to the human mind. Hence the commentaries of Veda are called Aagama premaana [Aagama means unreachable; pramaana is the standard]. Hence it is upto us to correlate the subjects available by such standard, with the pratyaksha pramana (our visible perceptible experience) and with the proper power of imagination of our intellect. [pratyaksha is visible, perceptible; pramaana is the standard]

In our day to day life, we believe in many subjects, which are unknown to us, but by the beneficial revelation of our cordial friends, of our benevolent relatives and of the elders who are erudite experts with rich experience.

Similaryly, Veda is an aapta vakya (a truly cordial sentence/s) which uncovers many things, quite unknown to us. Hence Veda vakya (the Veda sentence/s) is really beneficial to the human race.

What is the true form of Veda?

Now, let us examine the true form of Veda, which is really grand benevolent.

3. The division of Veda – an analysis:

The first part – Rituals and knowledge:

After knowing about the meaning of the word Veda and its gradual manifestation, let us now look at the true form of Veda. The subject has been divided into two aspects of view as the goal and true nature. The first part is called poorva kaanda or karma kaanda and the second part is known as uttara kaanda or jnaana kaanda. [poorva is the first, here; kaanda means part karma is activity or ritual, here; uttara is second here, jnana is knowledge]

Karma kaanda preaches the several rituals to achieve the necessary articles to lead a happy life in the visible world. Also, karma kaanda reveals the various stages and movements one gets after the present life time ends on the earth, i.e. after the journey of life concludes in this world.

Jnaana kaanda guides in the path divine towards one’s original form of indivisible supreme consciousness by the preaching of philosophy by which one may get rid of the whirlpool of samsaara. (i.e. the never-ending sequence of birth and death). Just as there are a very small number of people seeking divine knowledge, so also the jnaana kaanda also is comparatively small in its size.

Man - a doer:

It is impossible for any man to be still, without doing any work. Every one does any work, until the moment of death. If it be so; what type of work is beneficial to do? Significantly, we get such good indications in Veda. A man continues to perform many activities throughout one’s life and experiences the results of such actions. Then he starts thinking thus: “How am I getting the results of the rituals I did? Instead of obtaining these benefits, may I reach a better and exalted position? How can I do so?”

*Foot note:

na hi kascit kshanamapi jaatu tishthatya karma krut – The Bhagavadgita

Jijnaasa is the energy which is far superior to my power and intellect? Who am I ? What is the cause of my birth? What is the true form of God? Such a type of analysis cannot be pacified i.e. cannot be answered by karma kaanda, the code of rituals. The concluding part of Veda reveals the answers to such Jijnaasa (self-enquiry) of a man who reaches this state of mind. This is called Vedanta (Veda+anta; i.e. the final part of Veda), generally known as philosophy. As it preaches the Aatmajnaana i.e. the knowledge of the Soul, it is known as Jnaana kaanda. As it enables the saadhaka (practicant of spiritual principles) to approach nearer to God, it is called Upanishat. to realise the message of this complicated subject of philosophy, one must have upadesa (initiation) by a sadguru (the Great Master), perform penance and continuously contemplate on the intricate subject. To do so, one must realise in a forest alone in strict solitude.

With this aspect in view, there is a stipulation that one must study and analyse Upanishat alone, in a secluded spot of a forest where in none moves about nearby. As these books are studied and analysed in a forest, they are called Aaranyakas. Thus karma kaanda and jnaana kaanda formulate two important parts of Veda.

Second division – a view of the true form of Veda

When the true form of Veda is examined, two parts as mantra and braahmana may be seen. “Samhita” part.

The main purpose of mantra (part) is to praise the several deities and to preach the rituals to do so. The part of Veda containing mantra part is known as samhita. The procedure of karma (rituals) and which mantra is to be utilised at which stage of the ritual is preached in the part ‘Braahmana’.

Is the Samhita part containing mantras, more important than the braahmana part in the form of commentary?

Of these two parts, Samhita part (i.e. mantra part) is more important (or pronunciation) as also application to the relevant ritual. This is the considered opinion of the traditional scholars. Hence, with a view to memorise and recognise the several stages of samhita part, the ancient scholars have devised the system of Vikruti paathas (lessons).

This does not mean that the braahmanam is not important. One who learns and chants Veda must read and study braahmanam also along with samhita. Otherwise the Veda study is considered to be incomplete.

Importance – An analysis of which part of Veda is important?

Though all are important, we usually say “This is important; That is important”. Let us look at an example to understand this aspect.

Let us take the shape of a sweet. Though many important decorations are made to make the sweet attractive, the essence thereof, i.e. the sweetness is also equally important. However, for general convenience, we say the sweet is important.

How the word “mukhyam” reveals this aspect? Just as the muka (face) of the body enables us to identify a person, so also by hearing a mantra, we recognise that it is Veda. Hence the mantra part of Veda is considered as important.

Moreover, along with the face, other parts of the body like the heart, the brain, eyes, ears, neck, hands, legs etc are also important. Similarly, along with the mantra part of Veda, the other parts such as braahmana, aaranyaka and upanishat also are important. Only by these parts, we realise the utilisation of mantra part. Hence the scholars defined that Veda is complete by the combination of mantra and braamhana parts.

Braamhana part:

“How to utilise this mantra? In which context, in which intonation, is it to be used? By uttering this mantra in the stipulated method, whoever received which benefits in the past? In case you do like wise now, how does it benefit you? In case you do not do so, what would be the difficulties, you will have? What will be the problems you will face by doing some activities, specially forbidden”. The braamhanam replies all such questions.

The word braamhana means brumhanam. i.e. which extends. This is the braamhana vakya (sentence). This part extensively and exhaustively reveals the meanings of mantras and the methodology to use the mantra. hence this part is also highly essential.

By braamhanam, we can know about the karmas (rituals), which can be classified as (a) nitya karma (b) naimittika karma (c) kaamya karma (like paushtika karma and saanti karma) and (d) praayaschitta karma

The five types of Veda sentences:

The five types of Veda vaakyaas (sentences) are – (a) vidhi, (b) mantra, (c) naamadheyam, (d) nishedham and (e) artha vaadam are in the braahmanam part.

Vidhi – Nishedham:

Every one desires that one’s life be free of any difficulties and to be happy. It is not enough to cherish that way. To fulfil one’s whish, one must make a proper effort. What must be the effort? How to do so? If this enquiry arises within oneself, the ready reply is to tread the dharma maarga (the righteous path) like Raama.

If you are righteous, you also will be happy. This is the preaching of Veda in the form of a vidhi vaakya (stipulated sentence)

Not only that “If you behave like the demon Raavana, you will perish”. Like this, Veda indicates the prohibited actions and warns not to do so. Such sentences are nishedha vaakyaas i.e. prohibitary sentences.

Arthava Vedam:

Artha vaada means those sentences which explain both the vidhi and nishedha vaakyaas. Arthavaadam inculcates and develops one’s interest in the topics of these two types of vaakyaas i.e. vidhi and nishedha.

*1. Dharma is righteousness; maarga is the path

*2 Vidhi is stipulation here; vaakya is sentence.

Arthavaada is called in two aspects i.e. as vidhishesham. If it is an accessory to vidhi vaakyaas and as nishedha sesham if it explains nisheda vaakyaas.

For example, vidhi vaakya stipulates as “Do this good work”. Arthavaadam explains the great result of doing that work and also describes whoever …… benefited in which aspects in the past by doing the specified good work.

In the Arthavaadam, we must take the essence of the sentences as a praise of karma (ritual), but there is no need of grasping the literal meaning as it is. If a sentence of Arthavaadam says that “by doing this ritual, a dead person will be restored to life”, we must infer that the ritual improves the life energy.

Naamadheyam: The different names of the rituals are mentioned in a section of the Veda. This part is called naamadheyam. We can easily recognise the names of the rituals and the various stages of the ritual by naamadheyam.

Mantra braahmana yorVeda naamadheyam.

The classification of mantra bhaaga:

In accordance with the form of the mantras they are classified into the three categories. In the beginning of this book; we saw that these are mentioned in the mantra as: ruchassaamaani yajoomshi saa hi sriramrutaa sataam.

Ruk, Yajus and Saama

Ruk Mantraas: Ruk consists of limited letters. These are strict stipulations that either in vaakya or mantra, the specified number of letters only should be found in the mantras and analyse. Moreover the mantras must be in accordance with the rules of prosody, examples of prosody and the number of letters stipulated for each category:

Prosody No of letters

Gayatree 24

Anushtup 32

Bruhatee 36

Trishtup 44

Jagatee 48

Such a rule of the number of the letters is called chandas (prosody). There are several such prosodies in Veda. In accordance with the number of letters in a particular mantra, the chant is called by that name of only. Hence, as prosody has such a great importance, Veda is called also as chandas (prosody).

A specific number of letters formulate a paada (i.e. a line) of mantra, which comprises of such lines. That which consists of paadas is called a padyam (poem). A mantra in the form of a padyam is known as Ruk. The combination of such Ruk is known as Rigveda.

Yajus or Yajurmantraas:

“Aniyataaksharam yajuhu” This means: Yajus is a sentence like prose, without any restriction of the number of letters it must contain. There may be only 3 letters in a sentence, where as there may be even 30 letters in a longer one or else, some much more longer sentences may have even 40 or 50 letters. Such a part of Veda consisting of Yajus is called Yajurveda.

Mantras of Saama Veda:

“Gaanaatmakam Saama”

This means: “Saama has the main feature of a song”. The mantra is neither a poem nor a prose. It is of a third category. The mantras of Rigveda have been changed as per the stipulated rules and regulations and they are systematically extended and formulated in the form of songs. Such a divine music is called Saama Veda. These changes are called Vikruti bhavaa (feelings of change). Veda preaches that this sort of extensive Saama gaana i.e. (music of saama) has a very great significance (Gaana is music). Let us observe the following aspects:

(a) All the four Vedas contain only the mantras of only the three categories of Ruk, Yajus and Saama only.

(b) Though Rug Veda consists of mantras of only specified number of letters, at some places, we find big sentences like prose. These sentences also are called as of special changes (prosody).

(c) Yajur Veda also contains many Ruks.

(d) Saama Veda also has a particular portion consisting of Ruks. This part is called “aarchikam”

(e) In general, there are brahmana sentences in a prose form in all the Vedaas. (f) All the mantras of Atharvana Veda are all Ruks. Here and there, we may rarely find mantras of Yajur Veda also in Atharvana Veda.

Thus Vedaas contain only the mantras of only three categories i.e. of Ruk, Yajus and Saama. Hence, it is known as “Iti Vedaastraya strayee”. i.e. Vedaas are famous as trayee (the three).

(g) In yajnaas, only three types of mantras are used.

(h) Rigveda mostly consists of staavaka mantras i.e. as praises of deities. Rutviks chant Ruks during yajnaas. They do so under the leadership of Hota, a Rutvik. Hence Rutviks are known as of Hautragana (the group belonging to Hota)

(i) Rigveda preaches karma vidhaanam, i.e. the system of rituals. In a yajna, Rutviks utilise mantras i.e. Yajus and conduct the yajna following the special method. Adhvaryu leads the Rutviks. Hence they belong to Adhvaryana gana (group).

(j) Saama Veda pleases God, by singing, we learnt earlier. These singers of Saama Veda has Udgaata as their leader. Hence they are known as Audgaatra Gana (group) [Audgaatra means of Udgata]

Atharvana Veda:

Those mantras, which are not used in yajnaas are called atharvanaas. Atharva, a sage was born in the dynasty of a seer Angiro. The sage Atharva has widely propagatd these mantras and hence the Veda bears his name as Atharvana Veda.

The classification of the composite Veda:

Veda, which emanated from the exhalations of God was like a huge heap. All the types of mantras were in a mixed form. Those with the treasure of deference, faith, endowed with a very long, healthy life and of astounding intellectual powers – only such noteworthy persons had the capacity to memorise, retain in memory, preach and practice the principles of the composite Veda.

Our ancestors had the power to study the entire huge heap of Veda, to understand, memorise and retain in memory the same. In due course of time, due to the style of human life, the longevity decreased. Similarly, the intellectual power and memory power are gradually lessening. Hence, God felt that the study of Veda will become more and more difficult for the people of future generations. That is why God Himself incarnated as Veda Vyaasa and classified Veda. Thus reveals our ancient books, namely itihaasa.

The basic quality of Dharma (righteousness) is Veda. The entire Dharma is in the form of Yajna. The mantras are utilised according to the various stages in the process of yajna. Hence, these mantras are classified as in the types of Vedaas.

Veda Vyaasa:

The form of Veda we visualise at present is the gift of Veda Vyaasa to the mankin. He is none else than the avataara (incarnation) of Vishnu (also called Naarayana). Being the son of the sage Paraasara, Vyaasa is known as Paaraasarya. As his complexion is black () and as he was born in a dveepa (island) he is called Krishna Dvaipaayana. As the great seer has classified Veda into four categories, he is famous as Veda Vyaasa.

Guru – sishya parampara:

The huge heap of Veda is infinite. There are several ways and methods therein. it is impossible to study and memorise the same in entirely. Hence the seer Vyaasa has divided the same into several branches. Saaka means a branch. If Veda is compared to a huge, tall tree, its various methods and systems are comparable to its branches. Each method is known as a specified Veda saakha.

In accordance with the mantras, Veda is divided into four kinds as Rigveda, Yajurveda, Saama Veda and Atharvana Veda. Again, as per the subtle differences therein, Veda is further divided into more and more saakhaas. After establishing this system, Veda Vyaasa preached these books i.e. branches of Veda, one branch to one disciple. Also the sage ordered his disciples to propagate Veda to the future generations. The four disciples of Vyaasa are Paila, Vaisampaayana, Sumantu and Jaimini.

These four great sages and their disciples extensively propagated the treasure of the knowledge of Veda. Also they added the concerned Lakshana granthaas pertaining to each Veda. Thus they formulated each of the Veda saakhaas. Moreover, they taught each of the branch to one of the disciples and ordered them to further propagate the knowledge to their progeny and disciples. Thus the successive generations consider the particular branch which their ancestors learnt as Svasaakha (own branch of Veda).

This system and the process gave rise to many books of Veda, “the family members only must study them” – This rule commenced to rule. Hence, even now, it has become the customary practice that a person of one svasaakha must, in the first instance one’s own saakha. Only thereafter, he has to study another branch of Veda. Veda saakhaas (available and lost)

The sage Patanjali wrote a great commentary of Sanskrit grammar. In the introduction of his book, he stated that there are 21 branches in Rigveda, 101 in Yajurveda, 1000 in Saama Veda and 9 branches in Atharvana Veda. However, some families belonging to certain traditions of the branches gave up the study of some, due to gradually become more and more limited and finally vanished.

At present the following is the position of the Veda saakhaas.

(1) In Rigveda, saakala saakha is quite popular. Baashkala saakha is in a diminishing state. [Even the names of all the other saakhaas vanished]

(2) In Yajurveda, taittireeya, maadhandina, kaanva sadkhaas are quite popular. Maitraayaneeya and Katha saakhaas are in a diminishing state. [Even the names of all the other saakhaas vanished]

(3) In Saama Veda, Kauthuma and Raanaayaneeya saakhaas are quite popular. Jaimini saakhaa is decaying. [Even the names of all the other saakhas vanished].

(4) In Atharvana Veda, only Saunaka saakha is quite popular, whereas Paippalaada saakha is decaying. [Even the names of all the other saakhaas vanished]

It is really saddening that more than one thousand Veda saakhaas disappeared. However, it is quite essential to know how the scholars and the students of the tradition of Veda are studying and chanting the Veda books which are popular at present.

The method of study:

Those who chant mantras, must feel respect towards the rushi (seer), the chandas (prosody) and the devataas (the deities) of the concerned mantra.

(a) Rushi (seer): While chanting each mantra, one must recollect which seer had visualised the mantra and also the tradition of the gurus.

(b) Chandas (prosody): One must recollect the chandas which reveals the number of letters in the mantra.

(c) Devata (deity): One must recollect the devata, about whom the mantra is uttered. This is very important.

Only after knowing about the rushi, chandas and devata, one must start chanting the mantra. Otherwise, one cannot get the full benefit of chanting – thus the Laksana granthaas (books) warn us.

Next, let us look at the methods of study of Veda at present.

The method of study of Veda:

If one wants to know about anything, some one else has to tell or one has to observe it somewhere. Thirdly, if one sees a picture, the mind imagines clearly.

(a) Similarly, it is not just enough if one simply reads, and knows the extra ordinary subjects mentioned in Veda? If we knw this way, can we get the proper result of the study of Veda?

(b) Why cannot we perform the rituals, while referring to a book? Is it just enough to do paarayana (repetitive chanting) simply by reading a book? Is there any need at all to memorise the mantras, taking so much strain? Is there any difference between these two i.e. mere chanting and memorising?

Sruti – Upadesam:

Guru mukhochcharana poorvaka

Manoochchaarana madhayayanam

For the study of Veda, there is a stipulated system shown by the ancient saastraas (scriptures). Guru is the scholar. He got the knowledge of Veda from his aacharyaas (here teachers of Veda) in accordance with the unbroken tradition (of Guru – sishya) as an Upadesa (initiation) [Upa is near; desa, here is to teach]. Such upadesa comprises of the Veda vaakyaas i.e. the sentences of Veda. The Guru must do this upadesa to an eligible disciple who has to repeat it with correct uchcharana (intonation) in the presence of the

Guru to memorise. This is the only way of the study of Veda.

The guru only has the authority to decide whether a person is eligible to learn or not. However, neither donors, nor patrons nor any officer has such an authority.

Once the eligibility is decided, the disciple must chant twice or thrice after listening to the sentence of Veda, uttered by the guru. Not only that. The guru continues to teach the lesson until he feels sure that there is no mistake in the chanting of the sishya. Unless the guru is confident that the sishya can read the lesson, without any mistakes, he won’t allow the sishya to read the same independently. Thus a new lesson is taught for a minimum period of ten days.

This method is known as santhaa. In Telugu it is called santa. This is the process of upadesa. Following this procedure, Veda is learnt by repeated listening, listening of Guru’s utterances using one’s ears attentively. Sruti is the ear by which one hears i.e. Sravanam. Hence Veda is famous by the name Sruti. By testing the sishyas power of the intellect, generally a guru finishes a part by teaching the lesson nearly for ten days. [in the cases of those students with lesser power of the intellect, the lesson is completed in 12 to 15 days.

Practice and Repetition:

Thus, after finishing a lesson, a sishya practises to chant the lesson taught by the guru, each practice for ten times, for ten more days. Such a practice is called Vallee. [The word vallee means a creeper or a string. This indicates that the lesson learnt is winding up oneself as a creeper winds up around a tree. This is called valle in Telugu. As it is moving around, it is called tiruve in Kannada and tiruvai in Tamil.

After practicing for ten days, the disciples must recite once the lesson they memorised in the presence of the guru. This is the attestation by the guru that the sishyas have memorised the lesson correctly. [This method is the origin of the unit test system of the modern schools. Once in every ten days, there will be a test to the sishyaas].

The lesson recited thus from one’s memory, must be chanted by the sishyas at least twice a day for ten more days. This is called aavrutti. Even at a latter time, in case the lesson is forgotten, the students regain the hold of the subject by aavrutti (repetitive chanting).

Chanting a part for ten times is called ten ruvvus. Chanting once is known as Eka (one) ruvvu in usage. If a person intends to tell something and if he does so saying repeatedly, non-stop, we say he expressed his view as ekaruvvu.

Even in our colloquial language, this word is in usage. If a person intends to tell something and if he does so saying repeatedly, non-stop, we say he expressed his view as ekaruvvu (a repetitive chanting without gap)

Uses:

Following this method of study, a student takes about 30 days to study a part. By such a rigorous practice, for a long period, even if the memory power of the sishya is weak, due to the strength of the method, his capacity (to memorise) becomes more firm. Even for intelligent people, tenacity, perseverance and firmness improve gradually. That is why, people generally say that it is easier for a Veda scholar to memorise and retain any other subject also! (Dharana – retention in memory)

This system of study is a very good method to improve one’s power of memory. Unlike the worldly knowledge, in the Veda vidya, one has to retain in one’s memory right from the lesson he learns on the day 1, all the knowledge he acquired until he completes the study i.e. all the books he learnt. Such retentivity (keeping in memory) is called dhaarana, which is the life of the study of Veda.

If we think of this method of dhaarana, just for a while, we will be really astonished. It is truly surprisig and wonderful. Nearly since the past 150 years only, printing technology is available to us.

Earlier, people used to write on talapatraas (palm leaves – taala is palm; patra is a leaf). Also write on bhoorja patraas also was popular (bhoorja is a type of leaf). Even much before that period, how could Veda retain its original form, both in words and intonation, since thousands of years; even to the present times? The languages we speak undergo many changes with the passage of time. However these sacred books of Veda have been acquired by us without any changes in their pristine, pure, original forms. This is surprising. It is really the unique grandeur of our lineage of study and our culture that Veda is protected without any deformity, mutilation or decay.

Let us take a negative example. We may observe the whispering game. About 20 children sit in a circular form. If something is whispered in the ear of the first child in the circle, by the time the words pass-on to the last child, the words change in a very peculiar way.

If such a change occurs, just in 10 days in those words or the sentence, is it really possible for such an age less ancient literature to retain its originality? How can we say that Veda was only in this form originally without any changes? It is quite possible that such doubts to arise.

However, the elders who stipulated this system of study have preached to us that the parental lineage as also Guru-sishya succession. This knowledge reaches us by the power of the scriptures (ancient sciences), without any changes at all, without any impediment. The power of penance of the seers and God’s grace grant this gift to us.

To protect the Veda the ancient seers devised two methods. They are sabdaatmaka and arthaatmaka parirakshana. i.e. the strong protection (sabda is sound; atmaka means pertaining to, here artha is meaning; pari is strong here, rakshana is protection) of the sound (including intonation) and the meaning thereof.

In the sabdaatmaka parirakshana, one must consider the intonation of the letters, and their orderly utterance (i.e. to utter them one by one correctly). For this type of protection, books of Sikshana saastra (Lakshana) and vyakarana (grammar) are very significant.

In the arthaatmaka parirakshana vyaakarana (grammar), Veda bhaashya (commentary on Veda) and other sciences are important. Sahakaari granthas (helpful books).

Let us know about Sikshaa saastra (the science of learning) which is the most significant in sabda parirakshana (protecting the sound). Sikshaa means sikshana i.e. to learn. Saastra is a science. Sikshaa saastra commences its lesssons right from the stage of the method of oral preaching. This science describes the way keenly examine the method of utterance of a word from the mouth:

In the body of every one, vaisvaanaraagni exists. (agni is fire; vaisvaanara is a type of fire). Jeevaatma (the individual soul) motivates this inner fire through the mind. Then, this fire energises the praana vaayu (oxygen) in the body. The same oxygen comes out of one’s mouth in the form of letter/s. thus the gradual method of how a letter originates is revealed. By the flow of air from which part of the mouth, which type of sound emanates is taught.

*5 Manah kaayaagni maahanti sa prerayati maarutam

Varnam – Aksharam

*6 To know a letter properly and to utter the same, eight qualities are required by us.

Dhvani sthaanam cha karanam prayatnah kaalataa svaraha!

Devataa jaati retaischa varno jneyo vichakshanaihi

They are : dhvani (sound), sthaana (place), karanam (instrument), prayatnam (effort), kaalam (time), svaram (intonation), devata (deity) and jaati (category here). Knowing all these aspects, one must teach every letter.

Praatisaakhyam – Sikshaa Grantham:

Praatisaakhyam is a very important book. It reveals the classification of varna (a letter) and the goodness of the several saakhaas of Veda.

“Praatisaakham bhavam Praatisaakhyam”. This book pertaining to every saakha (branch of Veda) and explains, the differences of intonation and the special features. Every branch of Veda has its own book of praatisaakhya, as also separate sikshaa granthaas (books of learning) which teach the other special features thereof. [Vyaasa siksha, Saunaka siksha, Vyaali siksha, Ruk tantram etc are famous in the several saakhas of Veda]

We can assert emphatically that the Veda is available in its original form without any change due to the moment to moment cooperation and help of these pious books. In this connection let us consider some general questions which may arise.

(a) How Veda Vyaasa who classified Veda, could get such a knowledge?

The seer Veda Vyaasa acquired the knowledge of Veda from his father Paraasara, who in turn got from the sages who were predecessors of his dynasty, for whom this knowledge was bequeathed in the lineage, starting from Brahma, the creator. Thus the entire Veda has been continuing to shine in its pure form and quality since the times immemorial.

(b) How can we say that the letters are Veda exists as they were, without any changes of the original form?

One can confirm the true nature and form of Veda books, with the help and cooperation of Lakshana books and ancient commentaries of Veda. It is really a cause of pride to the Bhaarateeyaas (Indians) that they could preserve and protect the ageless books of Veda without any change even of a single letter. If any doubt arises, anywhere, at anytime, by a reference to the Lakshana books, one’s doubts can be cleared. That is why the saastra (scripture) stipulates that every letter and sounds must be practised in the specified method only.

We must offer our heartly salutations to our great, unique tradition which protected the books of Veda without any change even of a single letter or any modification or any deformity since the ancient ages until the present days.

[It may be noted that UNESCO, the United Nations Educational, Scientific, Cultural Organisation, has recently recognised and respected the lineage of the study of Veda as the invaluable treasure bequeathed to the world at large, the entire human race being the successors and heirs thereof. However such honours given by UNESCO, do not increase the magnanimity of Veda. By recognising the unique tradition of Veda, this world organisation enhanced its own greatness.

There is another important cause for the continuous succession of the study of Veda so well. This is the traditional rule of Runaanubhanda [Runa is debt; Anu bhanda is close bondage].

Veda preaches that even since the time of birth, a person inherits three debts. They are detailed herein thus:

(1) Deva runam: This is the debt to the deities, who caused a system by which all the creatures can live well.

(2) Rushi runam: This is the debt to the sages who gave the knowledge by which a person can make his/her life truly purposeful and meaningful.

(3) Pitru runam: This is the debt to one’s parents who gifted his/her body. Also this category includes the debt to the predecessors of one’s dynasty.

Veda ordains that every one must repay all these debts before the end of one’s life time.

(1) By performing spiritual and divine activities, yajnaas and yaagaas with devotion and deference (faith and attentivity), one must repay the debt to God, who gifted human life to oneself.

(2) After studying the traditional branches of knowledge, by donating the same i.e. by teaching the same, at least to one person, one must repay the debt to the sages who graciously gifted the knowledge to the human race.

(3) One must marry as per the directions of the saastra (traditional science), beget children and bequeath to them samskara (reformation) and traditional virtues and values. By doing so, one can repay the debt to one’s parents and ancestors whose grace caused one’s birth as a human being.

Only following these rules, our tradition is still alive and continuing uninterrupted and unbroken, even in these hard days of overspeed and tough comptetion.

Adhyayana Rakshana – Vikruti paatham:

We learnt earlier that mantra part is important in the study of Veda. Due to its special style, the practice to chant these mantras is very difficult. To make it easier, sikshaa granthaas (books of learning methods) and grammar are essential, we observed earlier. Moola mantra bhaaga i.e. the original part of mantras is called Samhita or Prakruti.

Our tradition has formulated Vikruti vidhaanam. This system is useful to protect the mantras, to memorise them and to retain them in memory. Vikruti is parivartana or transformation; vidhanam is a method.

An introduction to Vikruti paathas (lessons):

In the lessons of moola samhita, the original mantras appear to be intertwined. Padapaatham divides them to separate words and sentences. By doing so, there will be changes in the svaraas (intonations).

Let us look at an example:

Moolam (prakruti-orignal) – Draape Andhasaspate

Pada paatham: 1. Drape 2. Andhasah 3. Pate

Kramapaatham: To rejoin the paadas (words) divided earlier as per the correct intonation and to put them in the proper form is Krama paatham.

Example: (1,2) Drape andhasah (2,3) Andhasaspate (3,4) Pate daridrat.

Prakruti is the original form without any changes. To divide the words and to reunite them in the original form is Vikruti. In the study of pada and karma, the lesson will be in the method of anuloma i.e. as per the original order or succession of words as in the moolam (prakruti).

Example: Pada vidhaanam: 1,2,3.

Krama vidhaanam: 1,2 – 2,3 – 3,4

In the vikruti paathaas to be explained later along with the method of anuloma, chanting in the reverse order of words i.e. viloma method also is followed. The vikruti paathaas is to ensure proper memory of mantras and to develop unshakable power of retention of memory. These vikruti paathaas are the main causes for the proper chanting of mantras, continuously during the past several generations.

“Jataa maala, dando, ratho ghanah

Ashtaa vikrutayah proktaah

Krama poorvaa maharshibhih

The vikruti paathaas are of eight types. They are (1) jataa, (2) maalaa, (3) sikhaa, (4) rekhaa, (5) dhvaja, (6) danda, (7) ratha and (8) .

At present only the first i.e. jataa and the 8th only are in vogue at present. There is no method available to teach the other six vikrutees fully. Only to quote as an example, they are mentioned rarely now and then.

Jataa paatham:

In Jataa paatham, two padaas (words) are put together karma, viloma karma (reverse order) and anuloma karma (proper order) are chanted.

Example: ishetvaa, tvesha ishetvaa, tvorja oorjetvaa, tvorje (1,2,2,1,1,2) (2,3,3,2,2,3).

At a higher level than this, maala, sikhaa, rekhaa, dhvaja, danda and ratha – vikrutees (2 to 7 as noted earlier) improve the memory and agility of a student. Gradually, this becomes a good habit. Along with this good habit, one is inspired to complete. Thus the vikruti paathaas improve one’s memory, sharpen the intellect and develop the skill of calculation. That is why our elders gave such an importance to them.

Let us see an example:

If we say some words in the ascending order as 1,2,3,4,5,6,7,8 – and thereafter to mention in the descending order, i.e. in reverse as 8,7,6,5,4,3,2,1 - how much have we think for this?

During our conversation, if we are asked as “What did you hear just a minute back? What did you see then?” – it will be a bit difficult to recollect in our memory and to reply. Similarly, one must think a lot to exactly remember the series of words we uttered in a sentence, even in the near past.

If a person habituates to such an exercise to properly memorise and remember since one’s early childhood, he will be considered as very intelligent. People who acquired such a sharpness of intellect, not only protect the Veda they studied, but also will be capable of remembering many beneficial subjects of the world. Also, they can grasp quite easily the essence of various branches of knowledge – both worldly and spiritual. Now let us look at the “”, the last of the Vikruti utterances.

The following is the ‘’ utterance of the three words

“Ishetvorrje” Ishetvaa, tvesha, Ihse, tvorja, oorje, tvesha, ishe tvaa

Tvorja, oorje, tvaa, tvorje, tvaa, tvorjetvaa torjetvaa”

In the ‘’ type of utterance, firstly, the words are chanted in the original order i.e. Anuloma karma and secondly in the viloma karma, i.e. the reverse order; Finally the three words are chanted in the anuloma, viloma and anuloma method (i.e. original, reverse and original orders). One who can chant paatha is called Ghanapathi. This indicates that such a person has reached a very high position in the study of Veda.

The following are the available number of Veda mantras at present.

(a) In Rigveda, there are more than 10,000 mantras.

(b) In Krishna Yajurveda, there are 22,000 panasaas (paragraphs) of mantras. So also is the extent of mantras in Sukla Yajurveda.

At present, Jata and methods of utterances of mantras are in vogue for Rigveda, Sukla Yajurveda and Krishna Yajurveda. These methods are extensively popular now by God’s grace!

Daivika proyajanam – The divine benefits:

The following slokam (verse) details the benefits of the study of Veda. Paatha or paarayana is chanting Veda.

Samhitaa paa tha maatrena yat phalam prochyate budhaih

Padetu dvigunam vidyaat, kramecha tu chaturgunam

karma satagunam, jataayaantu sahasrakam

The study of Pada paatha is twice beneficial than moola samhita paarayana. Karma paatha benefits 100 fold and jata paatha benefits 1000 times. These are results of the study and chant siksha saastra (the books of the methods of Veda study). Moreover, if one listens to the paatha (chanting) and if one honours such scholars of , one attains Brahma loka (i.e. eligibility to reside in the world of Brahma’s home) after the life time on the earth – This is the revelation of our auspicious, ancient scriptures.

Pareekshaa Vidhaanam: (Method of Examination)

At present, the method of examination plays one of the key roles in the protection of the study of Veda. Veda examinations are voral. A scholar of Veda certifies that the student’s standard is good, after listening to the chanting of Veda to the extent of his study so far. This is the method of examination.

The various classifications of the present day examinations are noted below:

(a) Moolanta pareeksha (Samhita, brahmana, aaranyaka Upanishats)

(b) Kramaanta pareeksha (along with moolantam, pada paatham and karma paatham)

(c) Ghanaanta pareeksha (along with kramaantam, jata and ghana paathaas)

(d) Lakshana pareeksha – This examination will be in the subjects such as the Lakshana of Veda, literature (of Sanskrit), Sikshaa and vyaakaranam (Sanskrit grammar). This system comprises of both written and oral examinations.

In , many famous institutions conduct such examinations as detailed above and issue standard certificates of merit to the eligible students. Thus they are making excellent efforts to preserve and protect the sincere study of Veda.

Study of Veda in this method, means to study the form of the sound only of Veda. However, if the meaning of Veda is to be realised, what has to be done? Let us think a while about this aspect.

Is there any benefit if one chants mantras (sounds) only, without knowing their meanings?

To clear this doubt, let us look at an example. If a tiny tot, approaches the mother and speaks a little, even with some mistakes, the mother fully grasps the feelings of the small kid, giving it more importance, without attaching any significance to his wrong pronunciation. Moreover she fondles the baby with her natural love and affection.

Similarly with a pure, innocent mind full of devotion, if one chants the letters or even a single word of Veda, God, in the form of the presiding deity of the particular mantra, will surely be pleased.

Vedaaksharaani yaavanti pathitaani dvijaatibhihi

Taavanti Hari naamaani keertitaani na samsayaha.

This means as : However many letters exist in the vaakyaas of Veda, chanted by a scholar or student of Veda, each such letter is equivalent to uttering the name of Hari (Vishnu). Such is the result of chanting Veda.

Generally, it is not all usual in the world to utter any sentence, without knowing its meaning. Howeve, in the case of Veda, it is said that the chanting of mantras, even without knowing the meaning thereof, brings about the beneficial result of the mere utterance.

If so, is it useless to know the meaning of Veda?

Let us clear the doubt now.

(1) In view of the protection of Jnaanam (knowledge), to know the meaning of Veda is very useful, indivisible and highly essential.

(2) In almost every prakaranam (topic or chapter) of Veda we find the usage “Ya evam Veda” i.e. this only is Veda. This small sentence emphasises the exalted position of knowledge.

(3) The main purpose of the mantras is only to pray to God. However, “if one chants the same, after knowing the meaning thereof, one gets the full benefit” – thus the holy saastraas (scriptures) state clearly.

(4) Moreover, even while performing rituals, the doer gets the fullest result of the act if he does so, after knowing the meaning of the mantras. Hence one must definitely know the meaning of Veda, if he aspires perfect benefit thereof. For this one must study and analyse Veda bhaashyam (commentary).

How to know the meaning of Veda?

One must have a good grasp of Sanskrit language.

Is it enough if one knows Sanskrit well?

It is not enough. Veda is only a simple, general name. However there are many very extensive, intricate subjects therein. Simply by knowing the language, one cannot understand them.

Why can’t one understand them?

Suppose there is a boy born in U.S.A. Suppose his mother tongue is in English. The boy may be able to talk well even from his 5th year of age. However, he cannot understand the tough subjects like physics, biology, atomic science, mathematics or philosophy.

Similarly, Sanskrit is only a medium of expression. Simply with an acquaintance of the language we cannot grasp the meaning of Veda completely.

Is there any difference in the Sanskrit in Veda, the language used (a) in the worldly aspects and (b) in the kaavyaas (texts of poetry generally depecting a long story like a biography of a great person or about the detailed life sketches of great persons of a dynasty like Raamaayana, Raghuvamsa, Saakuntalam etc).

Yes. There is vast difference. Only in the books of grammar, we find the extensive forms of the usage of Sanskirt, used in Veda. It is very rare that such an extensive type of language is used in the literature in general in the day to day life. That is why it is quite difficult to teach the meaning of Veda with the general literary knowledge of Sanskrit.

If so, even by the study of Sanskrit, is there no possibility to understand Veda?

Sanskrit is useful. Though the deeper meanings are not perceptible, the

external meanings can be understood. It is possible to imagine the subject of a sentence (of Veda) and its meaning. The elementary knowledge is available that a particular subject is mentioned in such a part of Veda.

Has anyone wrote books to learn the meanings of Veda?

Saayanaacharyaa’s book by name “Vidyaaranya Bhaashyam” is available

for all the four Vedaas. With the help of this commentary, the meanings of Veda may be learnt. Also, for Yajurveda, Bhatta Bhaskara’s commentary also is available. The commentaries of other scholars are useful to understand the meanings of Upanishats and other books.

To understand the commentary on Veda completely, is it necessary to study any thing else?

It will be very useful to study Vedaangaas and saastras (scriptures) before the study of Veda bhaashya.

Vedaangaas – Saastraas:

Shat means 6. Anga is a part. Veda comprises of 6 parts known as Shadangaas. As they are parts of Veda, we call them Vedaangaas.

“ Siksha vyaakarana chando niRiktam jyothisham tatha

Kalpascheti shadangaani Vedasyaahu rmaneeshinah.”

Sikshaa Saastram:

Sikshaa means to learn. Saastra is the scripture. The literal meaning is that which orders or commands, as saasana means the law. This saastra reveals about the varnaas (i.e. letters). This is praatisaakhya grantha (book), one can know the style of Veda books with the help of Sikshaa saastra along with the Lakshana books written by many seers. Sikshaa saastra reveals the special usages of Vedaas as per the uchcharana (intonation) of the mantras.

Vyaakaranam: (Grammar):

In the perennial culture of the magnanimous Sanskrit language, it is impossible to say that there are no words whose meaning cannot be told by their origin. With the help of the Sanskrit grammar, we can finally correlate the word and its meaning quite well. Because it is such an important saastram, grammar is highly essential to know the meaning of Veda.

Chanda (prosody):

This book reveals the number of letters in each mantra and the relevant rules. By knowing prosody well, one can chant the mantras of Veda properly (ascertaining always that not even a single letter is in excel or in shortage)

NiRiktam :

There are some words, which are beyond the reach of even grammar. The purpose of Niruktam is to define such words and also to reveal the many special, suggestive implied, underlying, meanings of a single word even. Niruktam literally means that which defines.

The four angaas of Veda mentioned as above are needed to protect the sounds and their meanings.

The following two parts are linked to the performance of the rituals stipulated in Veda.

Jyauthisham (Astrology):

The stars, the moon, the Sun, the various galaxies are visible in the sky. Astrology analyses their orbits and their effect on the human beings. Not only that. This science indicates the favourable time to perform yajnaas, yaagaas and all auspicious rituals. This is called jyautisham as also jyothisham. Jyoti is brilliance. This science deals about the brilliant bodies noted as above.

Kalpam:

Kalpam means an arrangement. This book teaches us the various arrangements in a serial order to make our human life happy, healthy, righteous prosperous peaceful and spiritual.

There are four parts of this science as detailed below:

(1) Gruhya sootram: About activities undertaken at home.

(2) Dharma sootram: Revealing the righteous code of conduct for a better quality and virtuous way of human life

(3) Srauta sootram: Detailing the rituals like yajna and yaaga as ordained by Sruti (Veda). (Srauta means of Sruti)

(4) Sulba sootram: Giving the details of construction of yaagasaalas (to perform yaagaas) and such others.

With the invaluable help of these four types of kalpa sootra books, the righteous life of Bhaarateeyaas (Indians) is directly and indirectly benefited for its perennial, pious, peaceful continuation since the ancient times to these present age.

These kalpa sootra books are written based on the several vaakyaas consisting of mantras of the different branches of Veda. The authors of these books are called sootra kaaraas (those wrote the sootraas). These books are paurusheya (i.e. written by men)

Sootra means a thread, by which we make a garland of flowers or a rosary of beads. The former is to decorate deities or pious persons; the latter is for japam (repetition of God’s name). Thus sootra connects the man’s mind and intellect with various purposeful activities both for worldly and spiritual progress.

How to divide the literature of Veda as paurusheya and apaurusheya? (i.e. written by men and not written by human beings respectively)

Only the four Vedas are apurusheyaas. The seers have written Vedaangaas, and saastraas. They are all paurusheyaas. The rest of the literature also belongs to this category.

Why did not our ancestors ……….any interest in mentioning their names in the books they wrote?

If we keenly observe the foundation of our ancient culture, we can grasp the cause. The entire Universe is activated only by Paramaatma (the Supreme Soul). Just as a mighty, perennial river has many irrigational canals; big and small, on its either side as also the rivulets confluencing in the main river, we are all such canals and rivulets. It is not proper to feel the doership in the realm of the flow of divine knowledge.

With this humble outlook only, the sages never stated that knowledge started or emanated from themselves.

If so, why do we find the names of the authors in some books?

The original writers did not mention their names in the books. However, their dedicated disciples have stated the names of the authors out of their respect to the master.

In the latter generations some scholars have specified that book was taught by their guru for which they have written commentary.

The important aspect is the pramanikata i.e. the irrevocable standard or the unalterable authority of the subject matter. When it is mentioned that a particular book is preaching of such a magnanimous master (Guru or teacher), there won’t be any possibility of doubts arising. Hence the names of the authors are specified by the disciples.

When so many books are written, is there any possibility of mutually contradiction opinions therein?

When a particular subject is analysed and the findings are detailed; due to the differences in the style, there appear to be mutual contradictions in the books of saastraas (the scriptures). Such apparent doubts about the seemingly divergent views must be cleared under the mature guidance of Gurus of vast experience in this aspect.

In this process, the theories of the various saastraas may be proper. However coming to the aspect of Moksha (liberation) which is the ultimate benefit of mankind, the theory of Vedaanta saastra only is considered as the final. Moreover, Advaita siddhantam (the theory of non-dualism i.e. monism) is reckoned as the most prominent for one and all. Hundreds of sentences in the Upanishats assert like wise.

Is there any need for so many divergent opinions?

If we wish to analyse deeply, we must think of the root cause of so many different views. It is quite difficult to find people of the same opinion in the world at large. These saastraas are written, in a favourable way suited to the opinions of all people, depending on the subjects necessary as per the extent of the intellectual powers of all. When the goal is one and only one, there is no problem in choosing any path to tread.

May we state that “unity in diversity” is the foundation of the philosophy of Bhaarat ()?

Yes. Quite so. Let us look at the Veda vaakyaas:

“Ekam sadvipraa bahudhaa vadanti

Agnim yamam maatarisvaana maahum”

This means: God is one and only one. Pious scholars explain in several ways.

The scholars know thoroughly well that only one God exists and His philosophy also is one and only one. However they preach in several methods, in accordance with the spiritual state, power of intellectual analysis and the extent of the mind’s development of the listeners or readers. Such a liberal attitude is the firm foundation of the philosophy of Bharat ()

Hundreds of mutually contradictory sentences appear in Veda. How to bring about cohesion and correlate them?

To achieve cohesion, along with the Vedaangaas, it is highly essential to refer to the meemaamsa saastram of Veda sentences.

Meemaamsa means inquisitiveness regarding a venerable object i.e. the analysis of the respectable, and endearing Veda sentences which one must put into practice. This saastras only purpose is to establish cohesion of the sentences which appear to be mutually contradictory. Poorva meemaamsa saastram analyses the Veda sentence of karma kaanda (the ritual part)

Uttare meemaamsa saastram analyses the sentences of Upanishats of the Jnaana kaanda (the aspect of divine knowledge)

In the literature of Veda, are there any other saastraas, useful in our daily life?

Nearly upto hundred years ago, our vedic way of life was extended in forests, villages and silent places. Many of our ancestors had an extensive longevity of life. They used to observe nature very keenly. By such an observation, many perennial facts were revealed to them.

By performing the rituals as stipulated in Veda, they could recognise many aspects of nature. They wrote many books of knowledge, with their rich experience of many incidents in their systematic daily life and with their results of physical experiments.

There is a direct and indirect link between the original books and those written as detailed above.

UpaVedaas – Tattvam, vijnanam, other saastraas

Aayurvedam: Ayurveda means in one view that develops our longevity. However in the opinion of the sages wrote saastraas, it is not important only to live long.

As long as one lives, the quality of life and the standard of life must be the best. One must be happy as long as he/she lives. Hence they taught the good way of life , to be happy. This is called Aayurveda saastram. In this the methods of curing the physical and mental diseases are written in detail. Also the ways to avoid such diseases are also described. Moreover the procedures of Yoga Abhasa for better health are preached.

In the society, man only is not important. He is an important creature only. Our ancestors have written vruksha aayurvedam, dohada prakriya, GajaayurVedam etc dealing with the longevity and better quality of life of plants, and elephants the way to develop the growth of trees by dohada i.e. various ways to improve. Their pious motive to do so is their liberal and practical view that along with mankind, trees, plants, animals, birds etc must be able to lead happy life.

DhanurVedam:

DhanurVedam deal with the aspect of protection of people and property. [Dhanuh means a bow; Veda is that which teaches]. Manufacture of weapons, their usage, the method of righteous wars, utilisation of the power of mantras to defeat the enemy – such are the subject DhanurVeda deals with.

In this context, we must recollect the science of air travel, known as Vaimanika saastra written by Bharadvaaja. The seer has revealed many aspects of air travel in this book.

In the present day society, the history of modern science speaks of the successful experiments of Wright brothers which caused the modern air flights. However, thousands of years ago, Sri Rama utilised the divine plane Pushpaka. Devendra,

Kaarthaveeryaarjuna, etc used air planes. Our ancient books of mythology describe such instances of air flights.

Not only that. The modern air plane is of a stipulated, fixed dimensions. However, our ancient books mention the method of extending the size of the air craft whenever needed. Recently Bharadvaaja’s Vaimanika saastram (science of air-craft) is reprinted. The diagrams of modern aircraft and the ancient ones are compared. The two types are described indetail.

This book gives a chance to easily understand such features – both to lay readers to the scientists.

Gaandharva Vedam:

Gandharvaas belong to a category of celestials. As they are deeply interested in music, the science of music is called Gaandharva Veda. Music is the foundation of the art of playing the vaadhyaas i.e. the instruments of music. Also for the development of vocal music, instrumental music and dance, Veda is the main support. Moreover fingers of speech like upamaanam (comparison), description of nature and so on are the bases of literature of prose and poetry. These features are found firstly in Veda only.

Artha saastram and Dharma saastram:

Artha means utility or benefit and adminstration. Artha saastram gives the necessary directions and the code of punishment to the wrong doers, necessary for the able administration and the proper methods of management. In Smruti books (i.e. Upanishats) also we have a excellent elucidations on this subject.

Dharma saastra stipulates the code of righteous conduct of good living. The code

Prayaschittam (atonement) i.e. the remedial steps to wash off sins also we find here.

Tarkam, Tattva saastraas (Darsanaas) (Logic, sciences of philosophy):

Our ancestral scholars have discerned the fundamental natural phenomena for the cause of creation. Their analysis was of high standards. Excellent flow of thoughts emanated from their sharp intellect and erudition. As a result they formulated some basic theories. These are called Darsanaas. (Darsana means view, to see). To think of any subject in a rationalistic way and not to be influenced by any blind beliefs, which are quite useless – these are the benefits of Darsanaas.

Tarka saastram i.e. the science of logic is very much needed for the leaders and path finders to prove their own views of philosophy of any subject, as such people influence the society at large through their theories and lectures. Darsanam is the expression of the experience of their mind of such theoreticians. These Darsanaas are six, namely (1) Saankhyam, (2) Yogam, (3) Nyaaya, (4) Vaiseshikam, (5) Poorva meemaamsa and (6) Uttara meemaamsa. Also many other books of such a type benefit the society.

Ganita Saastram: The science of Mathematics:

The prominence of a nation’s culture and the grandeur of its civilisation – entirely depend on the development of ganita saastra, the science of Mathematics – popularly known as the “Queen of all sciences” only after the figures zero and ten were recognised, various other theories of Mathematics developed by leaps and bounds. By the help of such theories only, other physical sciences emanated.

Mathematics is the direct, visual basis for several sciences like Khagola saastram (Astronomy). Jyotisha saastram (Astrology), Sthaapatyam (Architecture for construction). Many sciences, which are quite useful in our day to day life are still available us from the literature of Veda.

Bhautika Vijnaanam (Physical sciences):

Not only this much. Rasaayanika saastram (Chemistry), dhaatu saastram (Herbology) and books in standard libraries.

The lack of proper understanding:

We cannot recognise anything, place or person without the help of its name and form. In our ancient books of sciences used some technical terms, whereas the modern scientists are using a different set of words in their experiments. There is a lack of understanding of the link and close relation between the ancient and modern technical terms. Hence we are unable to directly utilise the knowledge of many aspects from our ancient books. There is a lack of cohesion and correlation in the technical terms of the modern sciences. These scientists do not have enough rapport with the linguists i.e. experts or the sciences of the languages. This lack of proper understanding deprives us of the knowledge of the words and things.

Even for those scholars who studied our ancient books of physical sciences, along with the knowledge of the names and forms mentioned therein – if there is a complete understanding and thorough grasp of the technical terms of the modern sciences, the correlation and cohesion of the ancient and modern becomes easier. Then, the modern society gets many great benefits.

Veda only is the origin – Its protection:

Though there is such a huge collection of the several branches of knowledge on extensive topics, the seed of such sciences is in the saastraas of Veda only. The foundation (the basis) of all their books is found in the theories propounded in Veda only and they could write these saastraas only by the inspiration gifted by the sentences of Veda only – This is the realistic, humble expression of the authors and commentators. Hence Bharateeyaas (Indians) fervently feel that these ancient books also are the inseparable parts of the pious literature of Veda.

Hence, we must never forget that Veda is the firm foundation of our magnanimous culture. Let us consider a tree as an example. We cherish that a tree should be good i.e. if its barrel, branches, leaves be nice and we want plenty of nuts, flowers and fruits there from – the roots of the tree are very important. Similarly Veda is the main root of the Bharateeya Samskruti (the Indian Culture).

However much water we sprinkle on the branches and leaves, if the water does not reach the root of the tree, the protection and nourishment of the tree is impossible. Similarly if we encourage, nourish and protect the study of Veda and its deeper analysis, our culture continues to develop unimpeded in the future generations – as the Veda is the main pillar of our ancient culture.

Social welfare as preached in Veda:

The social life style as directed in Veda is very significant “How must a person, a family, a village, a state, and a country conduct one self / themselves? How must they behave? How can all of them achieve peace, harmony, prosperity and general welfare?” – All these aspects are preached in Veda in a crystal – clear way. The Smrutis (Upanishats) written by great seers, have made these theories and stipulations of Veda, more clear and more easily understandable.

However, there are some people who have not even seen the source books; hence they could not grasp the implied message and they entertained some mistaken ideas. Thus negative propaganda and misunderstand and wrong conceptions started to spread world wide. That is why the knowledge of Veda is limited only to certain sections of the people and only they are getting the benefits thereof. Lack of understanding Sanskrit language, and the influence of the system of education thrust on Indians – These two aspects also caused the non-availability of the fundamental principle and directions of Veda, meant for the well-being of the society.

People must not be influenced by the words of those who have not studied the original books and those who simply comment adversely without knowing the inner message. Instead the sincere seekers of knowledge must perceive the philosophy of Veda and follow the same in real life to reap a rich harvest of happiness and bliss!

The theoretical stipulations of Vedas:

(1) Sarvam Brahma: In every atom of the creation, the all-pervasive consciousness exists in full. There is nothing which excels or bigger than this.

(2) At present, we see with our own eyes several differences such as – names, forms, wealth, birth, nationality, caste, fame, family, beauty, youth, strength, money, kingdom, authority etc – None of these is permanent. All of these perish with the passage of time which the “mighty leveller”. Hence there is no need of self-aggrandisement, pride or ostentatious based on such merely temporary features which are just like bubbles on a sea shore! It is sinful to humiliate or denigrate any person, place or thing simply due to one’s own transitory, apparent self-esteem.

(3) As far as possible, one must have an equanimous outlook towards all people, places and things.

(4) This birth as a human being is the precious gift of God after one’s several lives as insects, beasts, birds, fish, plants and trees etc. hence one must never waste the present, valuable life-time, even by a second.

(5) whether it be a small blade of grass, an ordinary human being, an emperor, a huge rock or even a petty pebble, - there exists an aspect of the Supreme Soul in every thing and in every one whether animate or inanimate; whether static or dynamic. Hence one must never forget His magnanimous presence in everything, place or person.

(6) Speak satyam i.e. truth only. Follow dharmam i.e. righteousness only. Never give up the study of good books. [Always remember “A good book is the life blood or energy of a Spiritual Master]

(7) The parents gifted this human body; the gurus gifted knowledge; the guests paid a visit to your home. Respect them, feeling that they are all various forms of God.

(8) Righteous conduct must be sattvic, i.e. soft, mild and calm. Your righteous conduct must never embarrass, harm or hurt any one else.

(9) When elders come to you, one must get up pay salutation, and offer them proper seat/s. humility and obedience are the stepping stones for success in life.

(10) While donating, offering anything or while serving elders, one must be humble and obedient. Also one must feel that “I am doing this much only. May I do better hereafter”. Such must be the burning attitude of sincere service.

(11) Every one has equal authority to share knowledge. It does not matter if one does not recollect any book fully. However, never forget the principles of practice therein.

(12) There are six virtues namely – sama, dama, uparati, titikshaa, sraddhaa, and samaadhaanam. These are yamaas (controls) like ahimsa (non-violence), satyam (truth), asteyam (non-stealing), uparati, titiksha. There are some noble rules like saucham (cleanliness – both of the body and of the mind i.e. internal and external), santosham (cheerful attitude), tapas (penance), svadhyaayam (study of the traditional books of knowledge), eesvaraarpana buddhi i.e. dedication of the fruit of one’s actions to God. We must practise these values and take steps that our children are also cultivate and continue such practices, habitually.

(13) One must never leaves or give up the treasure like values of life.

(14) Puja (worship) or homa (fire-sacrifice) are external rituals. They are never meant as exhibition of one’s wealth or ostentation. These rituals are mainly intended to cleanse one’s mind. They are pious mental exercises.

(15) Try to realise the Supreme Soul with in yourself only (in your own heart). You are a form of that energy only.

(16) No ritual done without a pure mind is never fruitful.

(17) Performance of rituals and observation of rules yield proper results and benefits if they are done only with a pure mind.

(18) Our elders have devised several systems and methods to make the knowledge of Veda, easily available to one and all. These methods are like Smruti granthaas i.e. Upanishats, Puranaas (books of mythology), Upa Puranaas, stories, dramas, literature, bhajan (singing divine names rythmatically), lectures of pious topics etc. respect all such systems. The origin of all these is Veda. Never forget this.

(19) It is good to be far away from those who abuse Veda. To discuss with them is a mere waste of time. It is not necessary for all people to defeat atheists in arguments. It is enough if expert, erudite scholars and gurus do the job.

(20) Even if one teaches you even a single point, respect him, recognising him as your guru. (in that aspect)

(21) The guidance of the gurus is quite essential through out one’s life time. They are the path-finders in all activities- both worldly and spiritual. Hence, always take the support of gurus and elders respectfully.

The knowledge gifted by Veda benefits the human race to lead life happily and peacefully provided one sincerely practises the afore-said fine teachings. In the present day circumstances, there is a decline of faith and attention in the study of Veda. In spite of this reality, the urge to preserve and protect the knowledge of Veda, to strive hard for the sake of our ancient perennial dharma (righteousness), the interest and enthusiasm for these pious purposes are gradually growing among many people. Hence, let us think a bit about the steps we may take individually and also collectively for the knowledge of Veda.

For Veda, what to do? Who must do? How to do?

(1) Every human being as a right to share the benefit of the knowledge of Veda. Hence every righteous person has the responsibility to preserve and protect Veda. It is quite natural that one who enjoy right has responsibility also!

(2) To protect Veda does not mean – to print books and manufacture and distribute C.D’s (compact discs). Eligible students, who have keen interest and faith in Veda must be encouraged to study.

(3) Those who finished the course of Veda study, must be encouraged to do paaraayana (chanting for a long time daily). For doing so, necessary amenities and systems must be arranged.

(4) Atleast for 3 days in every year, paaraayana of Veda mantras by capable persons must be arranged. People making such a programme must listen to the chanting. By doing so, any mistakes committed knowingly or unknowingly will simply vanish.

(5) It is more important to conduct puja (worship) in the stipulations of the scriptures, uttering the mantras in correct intonations. This is more importanct than simply donating to construct new temples.

(6) Respect the archakas (priests) rendering services to the deity in the temples near your homes. Recognise their efforts, co-operate with and help the priests to the extent possible to you.

(7) Encourage the archakaas to study more so as to render more services to the deity and the devotees.

(8) Whenever an auspicious and inauspicious rituals are being done at home, the head of the family as also the family members must exactly follow the directions of the priests. Yajamani (here the head of the family) is one who does the ritual/s and the one who experiences the result of the ritual/s.

(9) If the ritual is done with faith and attention, it is the yajamani who gets the benefit thereof and not the priest. Hence while doing the ritual, keep all the other matters far away.

(10) Learn about the purpose and benefit of the ritual at least to some extent either from the priest or the experienced, knowledgeable elders watching the ritual.

Note: In the items (5) to (8) above the word priest is used both for the archaka (one who does archana i.e. puja) and also for purohita (one who conducts rituals at home). All archakas are not purohitaas and vice versa. Purohita is a compound word. It is split into two parts as pura+hita. Purah means one who speaks in advance to the yajamani about a ritual to get hita. i.e. benefit. By doing some ritual like naming ceremony of a child, secondly we may interpret in some other way as purah is the town or city; hita is benefit. Hence purohita also means the one who speaks of doing some ritual collectively for the benefit of one and all in the town or city. Thirdly purohita, being a wise well wisher foresees any possible problem to the yajamani as per his horoscope and directs him to perform ritual/s to avoid the problem to arise, by the pious act. Prevention is better than cure!

(11) It is good to think of the nature of the ritual or the deity (one is going to worship) at least for 10 minutes just before commencing the puja (worship) or homa, etc.

(12) Veda does not mean mere chanting of mantras. It consists of many extensive, special aspects. Hence, learn these special features and the meanings of Veda at least once in a month from knowledgeable scholars.

(13) It is quite certain that by doing the rituals like yajnaas, yaagaas etc as taught by Veda, individuals and families will prosper and develop – both in worldly and spiritual aspects. Moreover the environment will be purified. Pollution both (external and internal) reduces.

(14) Veda only teaches us the theory of unity in diversity. This theory brings about brotherly bondage in the human society. If we aspire that all people be happy and peaceful throughout their lives, dharma sutras i.e. the principles of righteousness taught in the Veda are very essential for us to follow. Knowing these salient features from benevolent elders, teach them to your youngsters at home even from their early childhood, when good impression are firmly implanted in their respective, pure minds.

(15) Encourage those who study Veda in a traditional method. It is our duty to supply the necessary books, raw food material and clothes etc at least once in every year to the Veda schools.

(16) Necessary education must be given to the Veda students regarding general health, hygiene, cleanliness of dress, manners, etc. also light physical exercises like running, swimming may be taught. Healthy mind in a healthy body is a popular proverb. Practice of Yoga asanaas contribute to better health, sharp intellect and pure mind for which necessary coaching may be arranged. General knowledge may be imported, opening up the windows of the mind to the modern world, with self restraint. Acquaintance with English (to read, write and speak) to some extent, say up to high school study level may be arranged so that the boys, after they become priests will be explain about the ritual for a while to those who don’t know Sanskrit or the local language. The boys must be trained to chart correctly. Aditya hrudayam, Bhagavadgita, Vishnu and Lalita sahasranama, Guru gita, Avadhuta gita, Neeti maala of Sri Swamiji etc.

(17) Prizes of good books, cash or wrist watches etc for the eligible students be sponsored by donors. The Veda school makes the presents annually. The householders, who donate for such noble causes may assemble at least once in 3 months at a convenient place and time to review their contribution to the Veda school/s. such get-together must be utilised for self-analysis whether they are doing the ritual themselves. Also they must search within they are doing the ritual themselves. Also they must search within they are doing the daily rituals at home, they are supposed to do – like regular, timely prayers etc. Also they must recognise and honour local scholars either directly as a group or through the nearby Veda school. Collective paarayana of pious books noted in (16) above be conducted. Also the get-together may be purposefully utilised to the salient, ….features of the sages of the past and the present; so as to …one’s mind as to get proper moral guidance by the saints’ example: “You will understand a chapter of Bhagavadgita after a game of football” said Swami Vivekananda.

(18) In spite of thorough search, no where else in the entire world, one can find the teaching of knowledge without expectation of any profit or gain only in the system of Veda vidya, which is the crown-jewel of our Bhaarateeya Samskruti (the Indian culture)

(19) Cooperate with and help the pious people who have dedicated their lives fully for the protection of the traditions of Veda.

(20) There are not even 120 people who study saastraas and bhaashyas to learn the meaning of Veda, among the 120 crores of the population of at present. In case we want that the meaning of mantras we hear be explained to the next generations, such a few people are quite essential to the society. Recognise and encourage their untiring effort.

(21) Whomsoever donates food that will be digested by those chanting Veda, the entire dynasty of such a donar is surely blessed i.e. such families never have the paucity or insufficiency of food and water.

(22) The utterance of every letter of a mantra is equivalent to the chant of Hari’s name once. Hence chanting Veda ensures our safety and security. It develops our devotion to God. Hence encourage the study of Veda.

(23) Where ever the Veda mantras are chanted for a long time, by the energy of the pious sound, purifies that entire place. By listening to the mantras, very good and beneficial changes occur in the listener’s mind. The intellect also will be purified. Hence arrange such prolonged chanting Veda in the temples near your homes.

(24) The knowledge of Veda is our joint property. It is bequeathed to us since times immemorial since many thousands of years from one generation to another in unbroken succession; let us all protect this treasure.

“Vedo nitya madheeyatam

Tadutitam karma svanushteeyataam”

Study Veda daily. Do the rituals well as it stipulates.

Mangalam Mahat.

Annexure 1

Srauta karmas:

The karmas (rituals) done in accordane with the dictates of Veda, also called Sruti are called Srauta karmas. (Srauta means of Sruti). In the karma kanda part of Veda, very many karmas (rituals) are described in the ……….detail. we can know them by the vidhi, mantra, naamadheya, nishadha and arthavaada sentences of Veda.

Among these rituals, there are different classifications such as Agnihotram, darsapoornamaasa-ishti, somayaagam, Agnichayanam, Sastrayaagam and so on. Not only this much there are jnana yagnas, which emphasise vehemently the invaluable pre-eminence of Jnaana (knowledge of the soul) and its benevolent perennial piety. These yajnaas are associated with svadhyaaya yajna and vairaga-upaasana.

All these are also Srauta Karmaas.

The incredible goodness of Srauta Karma:

Just as in any part, even in the srauta karmas, there are prominent types like nitya (daily), naimittika (casual), kaamya (fulfil a desire), pausthika (nourishing), aabhicharika (to defeat an enemy) and praayaschitta (to atone a sin).

Step by step:

Only a nitya agni hotri is eligible to do srauta karmas. Nityaagnihotri is a married man, a house holder (with his wife staying with him i.e. neither a divorsee or widower), who always protects at home the three types of fires known as Gaarhapatya, Dakshinaagni and Aahavaneeya, after doing the ritual Agnyaadhaanam. Under no circumstances, the fire should be extinguished, throughout the day and night.

Both at the sunrise and sunset times, Aahutis (offerings) must be rendered to yajnesvara (Siva) every day without fail. Thus both the man and wife must serve yajnesvara throughout their life time. This vratam (vow) is Agnihotra.

[On every sukra paadyami, Darseshti and on every paadyami, Poornamaaseshti must be performed. Paadyami is the first day; sukla is bright; is dark. There are two pakshas (fortnights, here) in every lunar month, i.e. calculation of time as per lunar (i.e. of the moon) system. This is called chaandramaana, Chaandra is of the Moon; maana is calculation of time, here. Thus sukla paadyami is the first day of the bright fortnight and paadyami is the first day of the dark fortnight]

The word Isti means havanam i.e. fire – sacrifice i.e. the offerings of specified pious articles to the fire pit. Generally the Isti ritual takes about 3 to 6 hours.

The necessary arrangements for these rituals must be made right from the morning of the previous morning i.e. Amaavaasya (new moon day) and Poornima (full moon day). Yajamaani (the doer of the ritual) has to abide by many rules and regulations. A person who performs the rituals systematically every day and once in every fort night, as detailed above is called Aahitaagni.

Veda fully teaches in detail these fortnightly rituals i.e. Darsa and Poornamaasa - Istis. Hence both of these are called Prakriti Ishti. On some special occasions, the form of the Ishti changes a little bit. Such changed form is known as Vikruti. Among such vikruti Istis, Veda stipulates the different ways each to fulfil a particular desire. These Ishtis are – Pavitra, Mahaa pavitra, Mruggri, Kreedinee Ishtis etc. Ishta is the cherished desire. The ritual to fulfil the same is named like wise.

Any person in generally entangled in the thick, sticky mud-like sins in various ways by doing mistakes, errors and blunders in thought, word and deed, whether knowingly or unknowingly, whether intentionally or unintentionally, or by one’s choice or due to the force of others. Unless such sins are washed off, one cannot lead a smooth life. If a person wants to be truly happy, he/she must not become a heap of sins.

Hence, Veda preached several Ishtis to be performed annually, to enable one to lead a happy life. By doing these rituals, the sins vanish. Incidentally one must always remember that once the sins are wiped out, he/she must repeat the same sinful acts. One must abolish one’s sin-prone attitude. Sincere repentance is the best atonement.

Moreover, Vedas reveal many rituals extensively, for those who have great desires and those who have special eligibility to perform. Such Ishtis are called kaamya Ishtis, which are very numerous.

Somayaaga Kratu:

Soma means creeper here. The essence or juice of this creeper is extracted, while uttering mantras. The juice is offered to Indra and other deities in the yaaga. This is the main form of Soma yaaga. Generally it takes 5 days to do this yaaga. In Bhaarata desam (), at present about 3 or 4 people perform Soma yaaga once in every year. In Soma yaaga, there are some different aspects called saptasoma samsthaas.

Agni Cayanam:

Even before placing burning fire wood in the fire-pit, many bricks have to be collected uttering mantras to be ready at hand. One must arrange these bricks as several aspects of nature and as symbolises several deities. Such an formation of the fire-pit by arranging the bricks is called chayanam.

Agnichayanam is named severally, depending on the brick formation of the fire-pit and on the number of bricks used say 1000, 2000, 3000 etc.

The widely famous Satarudrayaaga or Rudraadhyaayam is preached only in the Agnichayana prayoga (system).

Phalam – Prayojanam: The result and benefit of rituals:

In the Srauta karmas, the main phalam (fruit, i.e. the result) belongs only to the yajamaani (one who arranges the ritual). After the ritual is finished, the dakshina (money or money’s worth) presented only is the result to the Rutviks (those who conduct the rituals). All those who helped in the ritual will get God’s grace to the extent of their eligibility. Timely rainfall, (neither in excess or in short in extent), reaping the harvest ….., non-occurrance of natural calamities (like heat wave, cold wave, earth quake, explosion of volcanoes, rain storms or sand storms, excessive rains, draught etc) general well-being of all people in the world at large with peace and plenty – these are the benefits of the yaagaas for the mankind.

Satra Yagam:

Yajnaas conducted for a long time are called Satra yagaas. Starting with the main procedure for two days, the yagaas are continued for one full year. Several such satra yaagaas are taught in Sautraayana kaanda of Yajurvedam. Though the general welfare of the people at large is the main purpose of the satra yaagaas, they also fulfil the deep desires of the yajamaani.

Another special feature of satra yaaga is that none of the Rutviks must not expect any benefit or dakshina (money or money’s worth) for the rituals they do.

The Rutviks must not even touch the balance (small items left after the conclusion of the yaaga) – like ghee, cooked rice, purodaasam ( ) etc. moreover all the Rutviks participating in the ritual, must have performed at least the first Somayaaga (Agnishtoma) earlier. The special aspect of this yaaga is that the entire beneficial result of the ritual is acquired equally by the Rutviks on par with the yajamaani!

Smarta Karmas:

The performance of Srauta karmas is possible only to those, who have congenial, positive circumstances in the family along with the adherence to righteousness divine knowledge, deep devotion and firm faith, attentivity, physical fitness all these traits in ample measure. However, people of this category are becoming rare at present.

The great seers have stipulated smaarta karmas through Smruti granthaas i.e. Upanishads for all of those who have no possibility to perform Srauta karmas as the former are larger in numbers.

Smaarta karmas are taught in a shortened form following the procedures of Srauta karmas. Among the smaarta karmas, we find that samskaara karmas (rituals to bring about reformation of the individual) and nitya upaasana etc (nitya is daily; upa is near; aasana is to sit. Hence nitya upaasana means the daily ritual one has to do individually sitting alone, with the feeling that he is in the immediate presence of the divinity) These important rituals are known as paaka samsthaas ( ).

Pauraanika karmas:

There are some rituals which are still more easier than the smaarta karmas. They are known as pauraanika karmas taught in puraanaas (ancient books of mythology). Only these rituals comprise of the firm foundation of the theism of the modern society with the faith in dharma (righteousness) only as the main eligibility, these pauraanika karmas are within the easy reach of every one. They play a pivotal role to enable one and all to get God’s grace. Only literature of Veda gifts us all these rituals.

Annexure – 2

Veda poshana – Avadhoota Datta Peetham:

Sri Ganapati Sachchidananda Veda Paathasaala, :

Since ancient times, for countless thousands of decades, these have been innumerable institutions, striving very hard, to the maximum extent possible, for the study of the Veda granthaas (books of Veda) through which to protect our perennial Indian Culture, such a study preaches the principles for the peace and prosperity (both material and spiritual) of the entire human race world-wide.

Among such beneficial institutes, is “Sri Ganapati Sachchidananda Veda Paathasaala” established in the year 1985 in the Avadhoota Datta Peetham, by Sri Sri Sri Ganapati Sachchidananda Swamiji. Even since 1966, it has been extending its scope and from 1985 onwards, it has a fully grown Veda paathasaala, conducting classes in Rigveda, Yajurveda, Saama Veda, Saastraas and Sanskrit language.

Along with the above subjects, the necessary basic training and refresher course training for the priests and the archakaas of temples stressing on the methods of worship are being conducted continuously by a proper system.

Many students have successfully finished the courses such as ghanaantam, kramaantam, moolantam, samhita books, and saastraas. After gaining the certificates of merit in these courses, many students have learnt the beneficial worldly modern education also!

*All these people, after becoming famous erudite scholars in Vedaas and Saastraas, are rendering several benevolent services to the society in and abroad as expert teachers, research scholars, executives, priests, archakaas and preachers in various Veda schools, Universities, temples and other institutions.

Sri Ganapati Sachchidananda Veda Paathasaala which produced such learned people has become quite famous. It is really a joyous event for all of us that happy this pious, excellent school celebrated its silver jubilee festival in 2010.

Students in large numbers, coming from different states of India, and from various countries abroad have studied Veda in this school. They came from the states of like Karnataka, Tamilnadu, Andhra Pradesh, Uttar Pradesh, and Jharkhand and foreign countries like , Trinidad (), U.S.A etc. After their study, they return to their native places to render more and more services as detailed above.*

The subject of study for each student is decided on an individual basis by the teachers by consulting the executives of the school. Thereafter the study continues successfully for the students of this Veda school, free boarding and lodging facilities, as also basic medical care are provided, quite well. Moreover, efficient supervision and administration are ensured by the efficient executives of the school on the firm foundations of good discipline and cordiality.

The students of Veda do not limit their scope of study to the knowledge of Veda only. Necessary training in General Knowledge also being given to them regularly.

Many pious prominent scholars have rendered excellent unforgettable services here. At present, a famous scholar by name Hari Veerabhadra Ghanapathi and his erstwhile disciples and scholars now viz Vedantam Chandra Sekhara Avadhani and Dasagranthi Subramanya Joshi are teaching Yajurveda and smaarta lessons.

Sri M. Satyanarayan Bhat, Sri H.N. Rajesha Sastry, are teaching Rigveda and Saama Veda respectively. Sri Raani Subbaiah Deekshitulu and Sri Mahaabalayya are teaching Sanskrit language.

Along with the afore said activities, another aspect of Datta Peetham is the training of Aagama saastra. Scholars of Vaikhaanasa aagama saastra teach the methods of worship in the of , in the North east part of Datta Peetham, and scholars of Saivaagama conduct such classes in the Datta temple to the eligible persons. Also there is a proper arrangements to give refresher course to train the archakaas – both in theoretical and practical aspects of the temple rituals.

We would like to state an important aspect to all those who are connected with our Veda school. To any one who leads righteous life as directed by Veda, it is quite common to face some problems now and then. However, if such a person has a firm decision to tread the same pious path, eventually his/her becomes truly joyous. Only when righteousness becomes a significant, inseparable part of one’s way of life, the mental satisfaction is experienced only to such a person. Only he/she realises the grandeur of righteous life.

The other programmes of Veda conducted by Datta Peetham, :

Sri Swamiji has formulated a good tradition to recognise and honour eminent scholars and to enable one and all to realise their greatness. These annual honours awarded every years are Veda nidhi, Saastra nidhi, Datta peetha Asthaana Vidvaan and Datta Peetha Prasasti etc. Sri Swamiji named this programme of honouring them as Chaitanya archana (worship to the venerable persons). By this tradition, many, many great people are fortunate to obtain Swamiji’s divine grace.

To get mukti (salvation) is not the only purpose of the study of Veda. The study of Veda bestows respect and stability, safety and security in life. To reveal this aspect to the present and the future generations is the main purpose of these suitable honours.

Conduct of righteous rituals:

In Avadhoota Datta Peetham of Ganapati Sachchidananda Asrama, many rituals like yajnaas, yaagaas, havanaas, Srutesthi etc are conducted quite often. Such rituals of Veda are performed not only in Datta Peetham, , but also in its branches in and abroad. Moreover whoever has taken active interest in such rituals of Veda gifted with more and moe help and cooperation affectionately by Sri Swamiji and his able executives.

Veda Pareekshaas – The Veda examinations:

Once in every year, Datta Peetham conducts Veda examinations in the aasrama in all the four Vedaas in six branches. Students from the states of Karnataka, Tamilnadu, Kerala, Andhra Pradesh, Madhya Pradesh, Uttar Pradesh, Bihar, Gujarat, Maharaastra, Rajsthan, Delhi etc attend the examinations here at .

The following are the examinations conducted here viz – Moolantam (Samhita, Brahmana – Aaranyakaas), Kramaantam, Ghanaantam, and Lakshana saastraas. Reputed scholars with great erudition formulate a committee of examiners who hold these tests.

Certificates and cash awards are given to the successful students scoring the first, second and third grades in the examinations.

Many students getting such certificates of Datta Peetham are getting jobs in the paaraayana vibhaagam (the scheme of chanting mantras) of Tirumala – Tirupati Devastanams of Tirupati (Chittoor District of Andhra Pradesh) and in the various schemes of the department of the temples and charitable endowments department of the state governments. Also many people get the teachers’ posts in various Veda schools.

Sri Ganapati Sachchidananda Veda Saastra Parishat, :

Annual Veda Sabha: It is annual customary practice to invite Veda scholars to Datta Peetham and to arrange Veda paaraayana by them for world peace.

The Veda scholars visit Datta Peetham from several states of and chant mantras they learnt. Such programme is done for 3 days every year. Also during the Bramhotsava (anniversary) of conducting with the birthday celebrations of Gurudeva Sri Swamiji chanting of Vedaas in full is done.

Annual Saastra sabha:

In connection with the Datta Jayanti (annual festival commemorating the day of the first incarnation of Datta as “Kaalagni Samana”) Saastra sabha is conducted. Eminent scholars of several places hold conferences on vyaakarana (Sanskrit grammar), tarka (logic as per ancient books), poorva and uttar meemamsa Vedanta (philosophy) saastras.

The lectures on the selected subjects of these scriptures are given by the scholars in the classical Sanskrit language. At the same time, the other ask questions about the topics of the saastras they studied and cohesion and correlation are brought about. Thus the group discussions are held. This programme is called saastra vaakyaartham.

Lectures: Also, lectures on the topics of righteousness and of philosophy are conducted in Datta Peetham. English and the local languages are the media of these lectures. This process comprises of correlating these topics suitable to the present day circumstances. Once in every year, Sri Swamiji holds the conference of Jnaana, Naada, Bhajana yogaas.

At that time, versatile scholars bring about mutual correlation of these topics, thus contributing to the blossoming of peoples’ minds and intellects.

Publication of Books: On behalf of Datta Peetham books are frequently published such as the original books essential to the students of Veda, Lakshana granthaas, essence of the lectures, compilations of hymns and essays, translations, commentaries and all the books necessary for the performance of rituals.

Thus the parishat conducts several programmes for the benefit of righteous people, through Datta Peetham, .

Annexure – 3

The Division of Veda Saakhaas (branches):

For the benefit of the readers, details of Veda saakhaas, popular at present is given in brief in the topic of the contents. The period of study of each stage has been indicated approximately estimating the same on the power of grasping of an average student. There may be changes therein depending on the ability of the students.

The original books like Samhita, Braahmana part, Aaranyakam and Upanishat – all these put together comprise Moolanta Bhaagam (part). This is called Prakruti. If one studies this much, he gets essential Vipratvam. To divide the words of the Samhita and to chant them again one by one together is called kramapaathee or Avadhaani. Further the scholar who studies Jata and parts is called Ghanapaathee.

In Saama Veda, the Rukkus are studied and changed into 18 types. They are sung with vikaara bhaavas (in changed form). This process is called yoni or prakruti gaanam. Making more and more extensions to sing them on the basis of Uttaraarchikam is called Ooha gaanam and Oohya gaanam (Rahasya gaanam). Hence the usage “Rahasyaanta Saama Vedaadhyanam” has become popular.

Foot Note: The following are the personal utterances of the author of the Telugu text (original): With the blessings of Sri Guredeva i.e. Sri Ganapati Sachchidananda Swamiji, I could complete the course of Ghanaanta in 10 years. Thereafter, I had the great fortune to study Sanskrit literature, Sanskrit grammar, Sikshaa (Lakshana) Saastra, parts of Vedanta i.e. Upanishats and aagama saastra (the science of temple construction and the rituals thereof). Moreover, I have the cherishable opportunity to teach Yajurveda, Vyaakarana and Saahitya (i.e. the grammar and literature of Sanskrit) to the students of this school. Also, due to my humble participation in the conduct of several rituals of Veda, both in Avadhoota Datta Peetham, Mysore and its country wide branches. I am blessed with the good association and benevolent friendship with many scholars. I here by record my immense pleasure. I convey my gratitude to my Guru deva for these bounteous boons he bestowed to me.