VEDAS

2. VEDANGAS AND SHAKHAS

Q. What are the Up-Vedas?

Ans. The Up-vedas are the texts on the auxiliary themes of theVedas. The Up-Veda of Rigveda, Yajurveda, Samaveda andAtharvaveda. is Economics, Military Sicence, Music and Danceand Medical Sicence respectively. These explain the main conceptsof the Vedas in details on their respective topics.

Q. What are the Vedangas?

Ans. These are the branches of the Vedas, and are six in num-ber viz., Kalpa or creation, Grammer, Astrology, Etymology, Edu-cation and Meters. These all are extremely useful in revealing thesecrets of Vedic interpretation, and their knowledge can be takenas a prerequisite for in depth Vedic studies.

Q. What are the Shakhas and how many Shakhas are thereof the Vedas?

Ans. The Shakhas of the Vedas are explanation and / or edi-tions of original sanhithas; and thus are not the original Vedas. Theymay be even mixed up with the Brahmanas. So they are the cre-ation of later vedic seers. In the past, there were 1127 Shakhas ofthe Vedas including 20 of Rigveda, 100 of Yajurveda, 1000 ofSamaveda and 7 of Atharvaveda. But at present only a few (8-10)Shakhas are available.

Q. How are other Hindu scriptures viz., Brahmanas,Aranyaks, Shastras, Upanishads, Grihyasutras,Shroutigranthas, Smritees, Ramayana, Mahabharata andPuranas related with the Vedas?

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Ans. In the above scriptures, attempts were made by the seers,scholars and devotees to explain the basic tenets of the Vedas indifferent ways. But the Vedas are the primary sources for all prac-tical purposes, and in case of differences in opinion, the Vedas beingDevine revelations, should be finally accepted authentic as pointedout in manusmrit-

v…®…« V…Y……∫…®……x……x……®…¬ |…®……h…∆ …Æ˙®…∆ ∏…÷ i…& (®…x…÷. 2.13)

and Jabal Smriti ‘∏…÷ i… ∫®…fi i… ¥…Æ˙…‰v…‰ i…÷ ∏… i…Ɖ˙¥… M…Æ˙“™…∫…“’ and thoseportions supporting the Vedas are called indirect evidences. Fur-ther only the concepts in conformity with the Vedas be accepted,and contradictory views be discarded.

Q. What are Brahman Granthas?

Ans. Brahman Granthas belong to that category of books whichcan be stated to be the first interpretations of the Vedas. BrihatParashar Smriti (3.44) defines thus: “A Brahmana is a book whichtells the meaning of Vedic mantras and its use’’

+∫™… ®…∆j…∫™……l…Êf®…™…∆ ®…∆j……ʉÊfj… ¥…k…«i…‰ I

i…∫™… •……¿h…∆ Z……‰™…∆ ®…∆j…∫™…‰ i… ∏…÷ i…GÚ®…& II

Similarly in Vaisheeshic Darshan Acharya kanand says “•……¿h……‰∫…∆Y……EÚ®…« ∫… r˘ ±…b¬M…®…¬’’ Brahmanas define words of the Vedas and theirmeaning.’’ But they also carry over-emphasis on rituals and yagyas.In ancient times, there were many Brahmanas. But currently onlysix are available. Of these, three-Aiteraya, Shakayana and Kaushitikibelong to Rigveda, Shatpatha to Yajurveda, Mahatandya toSamaveda and Gopata Brahmana to Atharva Veda.

Q. What are the Shastras?

Ans. The Shastras are the books of Philosophy or Darshan.All the six systems of Indian Philosophy of the theists are called

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Shastra. Vedic seers systematically examined, analysed, elaboratedand presented the basic philosophical concepts in six different wayson problems of nature, man and God and their relationships alongwith creation of universe. These philosophical texts are- (1) SankhyaDarshan by Kapil, (2) Yoga Darshan by Patanjali, (3) NyayaDarshan by Gautama, (4) Vaisheshik Darshan by kanand, (5) PurvaMeemamsa by Jaimini and (6) Uttar meemansa or Vedanta Darshanby Badarayana. These all are in conformity with the Vedic philo-sophical concepts.

Q. What are Upanishads?

Ans. These mostly explain in details Vedic theology includingmetaphysics, spiritual and mystical powers and concepts of God.The literal meaning of Upanishad itself is the knowledge of realisingand literal meaning of Upanishad itself is the knowledge of realisingand visualizing God. In some Upanishads, some of the Vedic hymnsare reproduced as such. These texts mostly deal with the concepts,characteristics and manifestations of powers of God, nature andproperties of soul, its relationships with God, sometimes in a figura-tive manner or in symbolic stories. In these books, most complexphilosophical concepts and spiritual experiences have been pre-sented through lucid dialogues. References in mythological litera-ture indicate the existence of one thousand Upanishads in ancienttimes. But all of them are not available now; and the following elevenUpanishads have unanimously been recognised by religious seers,philosophers and Hindu saints for their authenticity, philosophicalconcepts and spiritual attainments in inspiring each enlightened soulnot only in India but also in the whole world. Even some non-Hinduscholars and philosophers have whole heartedly appreciated theirloftiness and wisdom. These Upanishads are-Ish, Ken, Katha,Prashna, Mundak, Mandukya, aiteraiya, Taitheraiya,Shvetashvetar, Brahadaranyaka and Chhandogya. Amongst

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thee, ishopanishad is most inspiring, innovative and scientific, pro-viding basic tenets of Vedas in brief, for the entire humanity, irre-spective of nationality, caste, creed, race and geographical bound-aries. Important Vedic concepts relating to God, soul and nature,moral duties, monotheism, life after death and other complex philo-sophical concepts are clearly dealt therein. Except one mantra, theentire Ishopanishad is the last chapter of Yajurveda. It is the gist ofVedic religion.

Q. Are these Upanishads any way related to the Vedas?

Ans. Yes. Each of them belong to one of the four Vedas viz.Aiteraiyopanishad to Rigveda; Ishopanishad, Brahadaranyak andTaitterayopanishad to Yajurveda, kena and Chhandogyopanishadto Samaveda and the rest-Katha, Prashna, Mundak, Shwetashevtarand Mandukyopanishad belong to Atharva Veda. It is said that inancient times each Shakha of a Veda had its own Upanishad. Butlike Shakhas, their Upanishads are also untraceable now.

Q. What are Puranas and Smrities?

Ans. The Puranas are the books of ancient Indian history, cul-ture and civilization along with mythology of Hindu Religion and itsseveral sects. Along with some description of creation of universe,moral education and history of kings, they emphasise on incarna-tion of God in different forms and rituals. The Puranas are mainlydevoted to different gods and goddesses as Brahma, Vishnu, Shiv,Shakti and their incarnations; and each Purana is devoted to themain deity of a particular sect, i.e., Vaishanava, Shiva or Shaktashowing supremacy of one over the other reflecting the sectarianapproach . On account of gradual additions, alterations and distor-tions for hundreds of years continuously in the Puranas, particularlyunder the influence of Budhic, Islamic and Christian rulers in India,some irrational, illogical, unethical, unscientific, inhumanitarian and

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antivedic concepts have crept there in. Such concepts as incarna-tions of gods and goddesses, their feuds for supremacy, idol wor-ship, social discrimination, casteism and several other superstitionsare totally unvedic. Therefore, their illogical teachings, unbelievablenarrations and unscientific concepts contrary to the Vedas are quitediscardable. However, their historical accounts are of great use asancient culture. Strictly speaking, the present Puranas need a dras-tic ‘purification’ through cross-examination before they can be ac-ceptable to human reason and intellect.

Though eighteen Puranas and Up-Puranas each, have beendescribed in hindus mythological texts, a lot of confusion persistsabout their names in different sources. A comparison of availableliterature reveals complete unanimity about the names of followingfifteen Puranas viz., Brahma, Vishnu, Brahmanad, Varah, Vamana,Bhagwata, Bhavishya, Matsya, Markandeya, Agni, Kurma, Lingha,Garurha, Padma and Skanda. However, variance exists about theremaining three names.

Similarly, the names of 18 Up-Puranas are: Aadi, Nrisingha,Vayu, Shivadharma. Durvasa, kapil, Narada, Nandikeshwara,Shukra, Varuna, Saamb, kalki, Maheshwara, Padma, Deva,Parashar, Marichi and Bhaskar. Besides these names, some schol-ars count Aatma, Devibhgwata, Mahabhagwata, Yugasaur andKedar kalpa Puranas as Up-Puranas also. Moreover, some countNarada, Vayu, Padma and Nrisingha as the main puranas whileothers consider then as up-Puranas thus there is no absolute una-nimity, like Vedas, on the names of 18 Puranas and Up Puranasamongst the Pauranic theologists.

Q. What are the Smrities?

Ans. Simrities are the books of social, economic and politicallaws which are changeable with time and have been composed by

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scholars from time to time as the need was. Amongst 250 Smritiesmentioned, Only some (57) are traceable now.

3. MAIN THEMES OF THE VEDAS

Q. What are the main themes of the Vedas?

Ans. The Vedas are theistic in nature and emphasise to knowand adore God and act according to His eternal laws. They pos-sess all true knowledge, and all that which can be known thorughknowledge. The four Vedas have predominantly four main themes(¥…‰n…: ∫……b¬M…∂S…i¥……Æ˙:) viz., knowledge, activity, worship and human con-duct including scientific and management technology or Vigyanam.They provide all primary and causatic knowledge about God, hu-man beings, nature, their activity and relationships, All sorts of knowl-edge in every field of human activities, physical sciences and tech-nologies, are dealt therein, in brief. The Vedas contain all basic,moral, ethical and logical principles inspiring practical teachings andideals for daily needs which can help human beings in elevating themto the supreme state, i.e., Moksha, individually and in dischargingsocial responsibilities. Broadly speaking, there are two types ofknowledge in the Vedas i.e., Para and Apara, Para deals with theconcepts of God, His manifestations of powers and spiritualism whileApara is concerned with wordly matters and pleasures-thus cover-ing the entire field of knowledge.

Maharshi Vyas says “Whatever texts of different subjects arein the world, they owe their origin to the Vedas’’ (Maha. Bh. Anu.,P. 122.4).

™……x…“ Ω˛…M…M…®… ∂……∫j…… h… ™……∂S… EÚŒ∂S…i…¬ |…¥…fik…™…&

i…… x… ¥…‰n∆˘ …÷Æ˙∫EfiÚi™… |…¥…fik…… x… ™…l……GÚ®…®…¬ I

Similarly Yagyavalkya Rishi says “All Shastras have originatedfrom the eternal Vedas only, and no book is comparable to the

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Vedas.’’

x… ¥…‰n˘ ∂……∫j……n˘x™…i…÷ EÚŒ\S…SUÙ…∫j… Ω˛ ¥…v…i…‰ I

x…&∫…fii…∆ ∫…¥…«∂……∫j…∆ i…÷ ¥…‰n˘ ∂……∫j……i…¬ ∫…x……i…x……i…¬ II

¥…fir˘™……‰ x… ™……Y…¥…±C™… ∫®…fi i… (12.1)

Manu reiterates the same view with emphasis that prime sourceof all past, present and future knowledge, is Veda. This knowledgeis eternal, truthful and authentic.

…i…fin‰˘¥…®…x…÷π™……h……∆ ¥…‰n˘∂S…I…÷: ∫…x……i…x…®…¬

+∂…C™…∆ S……|…®…‰™…∆ S… ¥…‰n˘∂……∫j… ®… i…Œ∫l… i…& IÚ ®…x…÷. (12.94)

¶…⁄i…∆ ¶…¥™…∆ ¶… ¥…π™…∆ S… ∫…¥…» ¥…‰n˘…i…¬ |… ∫…v™… i… I ®…x…÷. (12.97)

¥…¶…Ãi… ∫…¥…«¶…⁄i…… x… ¥…‰n˘∂……∫j…∆ ∫…x……i…x…®…¬ I ®…x…÷. (12.99)

Q. What is the main theme of Rigveda?

Ans. Rigveda’s main theme is basic knowledge covering a widerange of topics as concepts, qualities and characteristics of God,soul and primary source of nature. It also covers properties of vis-ible and invisble world, and some basic aspects of physical sci-ences as Chemistry, Physics, Mathematics, Astronomy, Cosmol-ogy etc. It also contains human ideals and principles to be adoptedin all walks of life. In the words of Sayana.

@ÒS…Œxi… ∫i…÷¥…Œxi… …n˘…l……«x……∆ M…÷h…EÚÆ˙®∫¥…¶……¥……x…x…™…… ∫…… @ÒE¬Ú I

Rigveda contains nature, properties and activities of all typesof materials, i.e. physical, metaphysical and spiritual.

Q. What does Yajurveda deal with?

Ans. It mainly deals with mode of conduct, human psychology,activity and ways and means for infinite improvement in order toachieve the highest goal of life. It emphasises how to convert knowl-

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edge gained into useful activities and impart the same to other hu-man beings as pointed out by Sayana.

™…V…Œxi… ™…‰x… ®…x…÷π™……& <«∑…Æ∆˙ v……î…EÚ…x…¬ ¥…n÷˘π…∂S…

…⁄V…™…Œxi…, ∂…±… ¥…v™…… ∫…∆M… i…EÚÆ˙h…∆ S… E÷Ú¥…«Œxi…,

∂…÷¶… ¥…v™…… M…÷h…… n˘…x…∆ S… E÷Ú¥…Œxi… x…n¬˘ ™…V…÷: I

Q. What is the subject matter of Samaveda?

Ans. It deals with that knowledge and activity by which thesoul of human being is relieved from the cycle of life and death(∫™… i… EÚ®……«h…“ i… ∫……®…¥…‰n˘&). It is devoted to the adoration, praise andworkship of God; manifestations of His powers and mode of wor-ship for spiritual attainments. Its devotional hymns engulfed withsublime thoughts, attuned with emotional touch leave human mindand soul in tranquility. It emphasises for human beings to developetheir mental and spiritual powers to their highest order.

Q. What subjects are dealt in Atharvaveda?

Ans. According to Nirukta (11.18) “That by which all sorts ofdoubts and imperfections are removed; and expertise is achieved,is Atharvaveda.’’ The knowledge, activity and practice lead to thestate of perfection in all branches of knowledge, whether social orphysical sciences. So Atharvaveda deals with science, technology,applied social sciences and human behaviour covering Mathemat-ics, Physics, Chemistry, Astrology, Cosmology, Medical Sciences,Agriculture, Engineering Military Sciences, Aeronotics and Creationof Universe. It also includes social sciences as Political Science,Sociology, Psychology, Economics etc. but not the history of past,kings and queens, and mankind as we find in the present man-madeHistory books.

Q. Does Atharvaveda contain detailed scientific knowledgeand technology for immediate use?

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Ans. Detailed scientific knowledge of all the above mentionedbranches of physical sciences is not practically possible in a singletext like Atharva-Veda. However, it certainly carries all basic prin-ciples, in brief. And on that basis, detailed texts have been devel-oped in a number of branches which have been recognised as thefirst scientific documents by the world over. Truely speaking, allscientific secrets of Atharva Veda are yet to be explored because oflack of understanding of Vedic scientific terminology and its practi-cal application simulating the modern science. Several unique sci-entific advancements hinted in the Vedas, are yet beyond the scopeand comprehension of modern science.

In this context, Sayancharya writes in the introduction ofTaitterieyi Samhita’s commentary thus, “Whether is not knownby vision or visualisation, that is certainly known by theVedas; and this is the vedicness of the Vedas.’’ On this aspectin, “Dayanand and Veda’ Shri Aurobindo writes thus, “There isnothing fantastic in Dayanand’s idea that Veda contains truthsof science as well as truths of religion, I will even add my ownconviction that veda contains the other truths of science whichthe modern world does not at all possess; and in that case,Dayanand has rather understated than overstated the depthand range of Vedic wisdom.’’ Similarly, Shri N.B. Pavagi writesin “The Vedic Vathers of Geology’’, “ I may take this oppor-tunity to remind the readers without any fear of contradictionthat the Vedas contain many things not yet known to any bodyas they form a more of the inexhaustible literary wealth thathas still remained unexplored.’’ Moreover American ScholarWheeler Wiliox writes: “It (India) is the land of great Vedas themost remarkable works, containing not only religious ideasfor a perfect life but also facts which science has since provedtrue. Electricity, radium, electrons airships, all seem to be

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known to the seers who found the Vedas.’’ Unfortunately, volu-minous, precious scientific Vedic literature was consumed to flamesby fanatic and superstitious Islamic rulers during their invasions andruling period. And yet whatever is left, gives ample proof ofAtharvedic scientific supermacy as referred in Ramayana,Mahabharata and other sanskrit literature.

Q. Is there any specific order of the Vedas, and what is itssignificance?

Ans. Yes, the sequencial order of the Vedas is -Rigveda,Yajurveda, Samaveda and Atharva-veda. This specific order is verysound, logical and scientific as per the need of human development,i.e. knowledge, activity, spirituality and technology. And this is thesame order of the main themes of the Vedas. Kathak Samhita (40.7)approves this order viz.

@ÒŒM¶… ∂…∫…Œxi… ™…V…÷ö…\…Œxi… ∫……®…… ¶…: ∫i…÷¥…Œxi… +v…¥……«¶…«V…Œxi…

This order is a quite rational as one must acquire knowledgefirst for judicious activity. Later on one should acquire supremacyand expertise by hard work and continued practice and utilize it forhuman welfare according to his moral, ethical and spiritual back-ground. Purification of mind and soul by daily prayers, devotionalsongs, worship, judicious activity and rational behaviour furtherstrengthen one’s physical, mental and spiritual powers. This enablesto serve the cause of society better in one’s own field of activitywhether social or physical sciences. Thus a proper combination ofknowledge, activity, spiritually and technology followed accordingto the Vedas will undoubtedly lead to an immence development inthe life of an individual and the society as a whole in a constructivemanner. This rational and pragmatic approach will lead to an allround welfare of the humanity which is the ultimate objective of theVedas, through this specific sequence.

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4. VEDIC MANTRAS AND THEIR CLASSIFICATIONS

Q. How many mantras are there in the Vedas?

Ans. There are 10552 mantras in Rigveda, 1975 in Yajurveda,1875 in Samaveda and 5977 in Atharvaveda with a total of 20379mantras in all the Vedas.

Q. How are these mantras classified in the Vedas?

Ans. The mantras are classified differently in different Vedas.In Rigveda, they are classified simultaneously in 10 mandalas, 8Ashtakas, 64 Adhyayas, 2006 Vargas and 1028 Suktas. But inpractice, they are referred in other texts etc. in mandala, sukta andmantra number. All mantras of Yajurveda are classified in fortyAdhyayas. In Samaveda, the mantras are divided three main sec-tions as Purvarchika, Mahanamni and Uttararchika and further clas-sified separately along with Adhyaya, Prapathaka, Khand andDashati. Purvarchika has four Kaands viz., Aagneya, Aindra,Pavamana and Aranyaka with six prapathakas and six Adhyayaswhile Uttararchikas has nine Prapathakas and twenty one Adhyayas.Atharvavedic mantras are classified in twenty. Kaands with 111Anuvakas and seven hundred thirtyone suktas. But in practice, amantra is referred in Kands, Sukta and mantra number.

Q. What is the significance of adopting different classifica-tions of Vedic mantras?

Ans. Its primary objective is to maintain the single identity ofeach mantra of each Veda. Different classifications help in distin-guishing and quoting the correct reference of a mantra from differ-ent Vedas. This procedure also helps in judging the main theme ofthe mantra even if it is repeated in another Veda. But in suchrepeatations, the Devta or Rishi of the mantra may be differennt.

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5. RISHI, DEVTA, CHHANDA AND SWARA

Q. What is the significance of associating Rishi, DevtaChhanda (metre) and svar (notation) with each mantra?

Ans. Each of these four indices refer to some of the main char-acteristics of the mantra, and each one of these characteristics con-tributes significantly in exploring the secret and true spirit of themantra.

Q. Who is a Rishi?

Ans. A Rishi is a person who according to Rigveda (10.107.6)

""i…®…‰¥… @Ò π…i…®…÷ •……¿h…®……Ω÷˛: I ™…Y…x™…∆ ∫……®…M……¶…÷Cl… ∂……∫…®…¬''

peforms Yagya every day, recites Samavedic hymns, knowsand instructs performs Yagya every day, recites Samavedic hymns,knows and instructs Vedas according to the true spirit of the man-tra; who is well versed with satva, rajah, tamas and their relation-ships, has attained Siddhi or perfection by his own penance andability; is rational in his acts and judgement, is free from all vices andremains cheerful and calm. According to Shatpath Brah. (4.3.9)-

"™……‰ ¥…Ë Y……i……‰fx…⁄S……x…: ∫… @Ò π…'

“a Rishi is one who possesses true knowledge and preaches thesame to others.’’

Q. What is the significance and relationship of the Rishi’sname quoted along with the mantra?

Ans. It simply signifies that this particular Rishi was the firstsavant and expert who by virtue of his deep meditation and pen-ance had revealed the true spirit of the mantra or group of mantrasin their literal, metaphysical and spiritual sense, and had further ex-plained the same in details to other human beings. So by virtue ofhis contributions in the study, interpretations, propagation and ex-

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ploration on the true meaning of his mantra, later scholars associ-ated his name with that particular mantra, in his memory, as a matterof respect.

Q. Is that Rishi the author of that mantra?

Ans. No, he is certainly not the author or composer of thatpartiucular mantra. The mantras were prevalent even before thatRishi, Yaskacharya nicely clarrified this point in Nirukt (7.3) thus:

(i) ∫……I……i…¬ EfiÚi…v…®……Êh… @Òπ…™……‰ ¥…¶…⁄ ¥…÷∫i…‰f¥…Ɖ˙¶™……‰f∫……I……i…¬ EfiÚi… v…®…«∫™… =…n‰˘∂…‰x…®…xj……x…¬ ∫…®|……n÷˘ (1.20)

(ii) @Òπ…“h…∆ ®…∆j… o˘π]ı™……‰ ¶…¥…Œxi… (7.3)

‘whichever mantra’s meaning was revealed by a particular Vedicscholar first, the same was explained to other traditionally, and justto keep alive the history of contribution of that Rishi, his name waslinked with that mantra. Therefore, that Rishi should be accepted asthe first visionary and revealer of the true sense of the mantra. ‘Yaskafurther explained this point by quoting Acharya Aupamanyava whoalso believes:

@Òπ…™……‰ ®…∆j… p˘π]ı…Æ˙: I @Ò π…n«˘∂…«x……i…¬ I ∫i……‰®……x…¬ n˘n˘∂…Ê i™……Ë…®…x™…¥…& I i…n˘ ™…n‰˘x……∆∫i……∫™……®……x……x…¬ •…¿… ∫¥…™…®¶…¥…¶™……‰®…π…i…«¬ I i…n¬˘@Òπ…“h……∆ @Ò π…i¥… ®… i… ¥…Y……™…i…‰ EÚ( x…. 2.11)

“That one being the interpreter and revealer of true meaning of aVedic mantra, is known as the Rishi of that mantra. While meditat-ing through penance, they had a vision of true knowledge of Veda-an eternal Divine revealation. They were called Rishies as interpre-tation of true original sense of the vedic mantra is their true Rishiness.’’

Q. Why does the Rishi called mantra kratah, if he is notthe author of the mantra?

Ans. Mantra Karath does not mean the author of mantra as

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misunderstood by some readers. Pt. Yudhishther Meemasak quot-ing several ancient and modern scholars opined (Vedic SidhantaMemamsa, P. 338) that the word mantrakratah has three meanings:(1) visionary, (2) teacher, and (3) coordinator of mantra’s true mean-ing. Besides this, the words like Brahma Kritah, Mantravan andMantra Karah are also used in the above three senses. But in theentire Vedic literature, none of the oriental Vedic scholars have evertaken the meaning of mantra kratah as composer of the mantraexcept the occidental indologists who are totally ignorant of tradi-tional interpretation of the Vedas, or have intentionally coined thisconcept of authorship and thus misinterpreted the Vedas to distorthe Vedic wisdom. Bhatt Bhaskar Mishra in the commentary ofTaitteraiya Arayank writes thus:

+l… x…®… @Ò π…¶™… ®…∆j… EfiÚn¬˘¶™……‰ ®…∆j……h…∆ n÷˘πn÷˘¶™…: n˘∂…«x…®…‰¥… EÚi…«¥™…∆

(Mysore ed;, Part III, p. 1)

“Visualisation of true and secret sense of the mantra isalso a sort of creation of mantra.’’ As a matter of fact, Rishi’sare not the original composers of the mantras. They are simply thefirst visionaries of the secrets of the mantras. Further Kark Rishi(Katayana’s Shrouti Sutra fifth proof) also writes that the wordmantra kratah- a Rishi, is said to be a visionary of true mean-ing of mantra. Otherwise even the enternity of the vedic man-tras will not exist (Ashta 7.3.77).

Q. What is the opinion of Brahmanas and other Vedicliterature about it?

Ans. A critical examination of Taitterieya and Kanva Sanhita,Aiterieya, Shatpath, Tandya and Koshitiki Brahmanas,Sarvanukramani, Anuvakanukramani, Atharva-Brihat sarvamiKramani etc., which are the most ancient texts on the manifesta-tions of the Vedas, provides twenty nine supporting evidences on

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this topic. While summarising them, Yudhisther Meemansak explic-itly concludes- ‘‘Rishis are only the revealers or interpretersof the Vedas only, and never the author of the vedic mantras(Vedic Sidhanta Meemansa, p. 339). Moreover in the entire vedicliterature, no reference is visible supporting authorship of mantrasby the Rishis. On the contrary evidences are, showing name of theRishi as revealer of true meaning of a particular mantra, and not theauthor, According to Mahabharat-

∫¥…™…¶¶…⁄Æ˙¥…‰ ¶…M…¥……x… ¥…‰n˘…‰∫i…¥…™…… …÷Æ˙…

∂…¥……v™…… @Ò π… … Æ˙™…xi……& ∫®…k…«Æ˙…‰f∫™… x… EÚ…Æ˙EÚ…& I

“O God! you have revealed the Vedas first, and fromShiva onward innumerable Rishis have been their recitersand devotees. But none of them is their author: ’’

Further Kulluck Bhatt writes in the commentary of Manusmriti:

•…¿…v™…… @Ò π… … Æ˙™…xi…… ∫®……Æ˙EÚ…& x… i…÷ EÚ…Æ˙EÚ…: I

“Since Brahma, all Rishis are the reciters and not the authors ofthe vedas. The following references explicially support the view thatRishis saw (+…∂™…i…¬, ¥…n˘∂…«) and did not compose (+Æ˙S…™…i…¬) themantra.

1. ∫… …⁄π…… Bi…∆ ®…j……∂…™…i…¬-∫…⁄™…«∫™…i¥…… S…I…÷π…… |… i… …∂™…… ®… i… I

i…Ëi…Æ˙“™… ∫…∆. (2.6.8)

2. ∫… ¥……®…n‰˘¥…: Bi…∆ ∫…⁄HÚ…∂™…i…¬-EfiÚh…÷π¥… ……V…& |… ∫… i… x… …fil¥…“®…¬ I

EÚ…h¥… ∫…∆ (10.5)

3. i…‰n‰˘Ω˛… Bi…n¬˘ ™…V…÷Æ˙…∂™…x… +V…… f ∫… ®…Ω˛…‰f ∫… I EÚ…h¥… ∫…∆. (17.7)

4. ®…Ω˛” M…… ®… i… EÚ…h¥……Â Ω‰˛x……∆ n˘n˘∂…« EÚ ∂…i…. •……. (6.2.3.8)

5. <xp∆˘ GÚi…÷∆ x… +…¶…Æ˙ < i… ¥… ∫…π]ı…‰f…∂™…i…¬ EÚ i……. •……. (4.7.3)

6. O…i∫…®…n˘…‰ u˘i…“™…∆ ®…∆b˜±…®……∂™…i…¬ I ∫…¥……«x…÷ (2.1)

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7. M…… v…x……‰ ¥…∑…… ®…j…:, ∫… i…fii…“™…∆ ®…∆b˜±…®……∂™…i…¬ I ∫…¥……«x…÷. (3.1)

On the basis of ancient texts and commentaries of the Vedas, SwamiDayanand-an ardent scholar of modern era and enthusiastic reviv-alist of the Vedas, has mentioned in Satyarth Prakash “The Rishiwho for the first time revealed the true sense of the mantraand explained the same to others and none else before himrevealed the meaning of the mantra. In the memory of thatRishi his name was assoicated with that mantra. And if anybody suggests that Rishi is author of that mantra should beconsidered untrue.’’ Thus Rishis are only the revealers of the truemeaning of the mantras, and not the authors.

Q. Do the Vedas also support the above view any way?

Ans. Yes, a critical examination of the Vedas also support thevisionary concept and contribution of the Rishi’s, on the basis of thefollowing arguments:

(i) Despire of one topic in a Sukta of a Veda sometimes thereare several Rishis of its different mantras. Had these Rishis been theauthors of the mantras, there should have been only one Rishi of aSukta well versed in that concept and not so many. (ii) The style oflanguage in a Sukta is nearly the same which is not possible, hadthere been several authors of a Sukta comprising of several man-tras on a single theme.

Q. Why are several Rishis associated to a mantra in somecases?

Ans. In some mantras, more than one (2 to 100) Rishis areassociated, It simply reflects that a group of seers had deliberationson the secrets of a particular mantra and they all unanimously ar-rived at a truthful conclusion. Such a practice appears to be quitepossible as is done even today during conferences on issues of com-

17

Vedas Introduced

plex nature where large number of experts examine the problemfrom different points of view and finally arrive at a rational conclu-sion. This also confirms that the associated Rishies are not the au-thors of the mantra because it is quite unconceivable to have a groupof authors of a mantra or even a Sukta.

Q. Is there repetition of a Mantra in the Vedas?

Ans. Yes, there is a repetition of some mantras in the Vedas.But they differ mostly with respect to their main theme or Rishi orboth. Sometimes the repeitition is to emphasise a particular nobleconcept as we find in case of Gayatri mantra.

Q. How many are the Rishis of the Vedas?

Ans. There are about three hundred Rishis who revealed thesecrets of the Vedas. Viz, Vashishta, Vishwamitra, Atri, Aaditya,Indra, Kashyap, Narada, Bhrigu, Manu, Bhardwaj etc.

Q. Why do the Western Indologists believe mantra’sRishis as its author?

Ans. There are several reasons for this: (i) They are totallyignorant of the traditional Indian system of revelation, interpretationand propagation of the Vedas; (ii) Even if they know anyhow, theyare not to accept the same as their basic objective and strategy hadbeen, and still persists, to establish the Vedas as ordinary books,composed by human beings in the primitive age; and that too not bya single person but by several persons at different times; (iii) Theirintention is to establish and extend evolution concept to the Vedasalso; (iv) As the Bible-the religious scripture of the westernindologists, was compiled by several saints much after the death ofJesus, so they conceived similarly and applied the same to the Vedasalso; (v) Since the name of the author of the Vedas is neither men-tioned along with them nor any reference is visible about their au-

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Vedas Introduced

thors in the entire Vedic literature, it became quite easy for them tocoin this unvedic concept about mantra’s Rishi as its sole author;(vi) It was under the theo-political plan of the western Indologiststo malign the Vedas. During the later part of nineteenth century whenthe Britishers were struggling hard to establish their faith, they hatchedmany vicious plans through Macauly-Max Muller axis to malign theVedas-the main Holy Scriptures of the Hindus. Along with otherpolitical plans to crush Indian nationalism, one of them was to mis-interpret and distort the true spirit of the Vedas and create confu-sion, suspicion and disrespect for them amongst their believers.Britishers employed Max Muller for this neferious task who dubi-ously and shrewedly coined several new theories about the Vedasand Vedic literature including Rishis as the sole author of the man-tras. Their biased and distorted literature on Vedas was constantlyand repeatedly published from each and every possible platformduring the British rule, and even today by people of vested interest,in the theopolitical circles. And whatever diversity between Indiantraditional and western approach and its effect on the socio-reli-gious-political system, we witness today, in India, under the garb ofsecularism, is the result of that long term vicious planning and falsepropaganda by distortion and misinterpretation of Vedic texts.

Q. Why is Devta’s name associated with the mantra?

Ans. Here devta reflects the main theme of the mantra which isextremely useful in revealing the secret sense of the mantra, andshould be kept in view while interpreting it.

Q. How does ‘devta’ mean subject matter of Mantra?

Ans. In the strict literal sense, the word devta does mean di-vine, luminous, adorable, giver, supreme etc.; but when associatedwith the mantra, according to traditional Vedic system, it really meansthe subject matter or central theme of the mantra. According to

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Sarvanukramani (2.4.5) and Shad Guru-Srishya Vedarth Deepika(p. 60)

i…‰x… ¥……C™…‰x… ™…i…¬ |… i………v…∆ ¥…∫i…÷ ∫…… n‰˘¥…i……, ™…… i…‰x……‰S™…i…‰ ∫…… n‰˘¥…i…… I

∫…¥…«x…÷ (2.45)

“The devta inducted with the mantra reflects its main theme.’’Maharshi Shonack says “One should find out the devata orsubject matter of the mantra, and one who knows the devtaof the mantra, only he knows, its true meaning.’’

¥…‰ n˘i…¥™…∆ nˢ¥…i…∆ Ω˛ ®…j…‰ |…™…ix…i…& I

n‰˘¥…i…Y……‰ Ω˛ ®…∆j……h……∆ i…n˘l…« ¶…¥…M…SUÙ i… I I §…fiΩ˛q‰˘n˘¥…i…… (1.2)

Swami Dayanand also believes devta to be the subject matter ofthe mantra and says “when a devta forms the chief subject of theexposition in a mantra, it is called Devta. The names of substancesand their explanations occuring in a mantra became the signs ofmarks of a devta.’’ (Rigvedadibhashya Bhumika, p. 49)

Q. How does devta help in revealing the secret sense ofthe mantra?

Ans. The words of Vedic mantras are compound, or com-pound underived and not rigid. Therefore, the meaning of a wordhas several meanigns with respect to its root. When a word is trans-lated into its material, mataphysical and spiritual senses, the truesense of each word is derived, if the devta-the central theme of themantra, is considered. And thus devta helps in arriving at the rightfulmeaning. Whatever wide vivicity, irrationality and sometimes con-tradictions we find today in Vedic interpretation is mainly due tototally ignoring the guidance of devta and following the preconcivedbiased approach of the author. Devta controls the central theme ofthe mantra, and thus it leads to a coherent, rational and logical inter-

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Vedas Introduced

pretation in a rightful manner. And when such translaters, ignoringthe devta, are engulfed in confusion being incapable of arriving at arational, logical and coherent interpretation, they simply disappoint-edly conclude that Vedic hymns are childish, tedious and suspecious;while the fact is that they are on a wrong trek ignoring traditionalVedic interpretation. Dr. S.K. Gupta, while critically examining theavailable translations of the Vedas, pointed out this lacunae andemphasisted that Dayanand’s approach of including devta as thecentral theme in Vedic exergies, was quite reasonable and extremelyuseful; and be positively adopted.

Q. Why are words like Agni, Vayu, Indra, etc. mentionedas devta frequently in the mantras?

Ans. Since the meanings of Vedic mantras cover a wide rangeof topics, it becomes easier to select such words as devta whichcan be interpreted widely. And words like Agni, Indra etc. possesssuch qualities of multiple meanings. For example, the word agni,means, heat, energy, light and knowledge in their material, metaphysical and spiritual sense. This type of vivitly and simplicity indifferent senses comes only on adopting such words as devta toconvey the central theme of the mantra. But the translator shouldkeep strict harmony in the entire mantra while taking the same wordin different senses.

Q. What is Chhanda or metre, and how many types ofmetres are found in the Vedas?

Ans. A metre is a composition in a particular syllabic systemeither in prose or poetry. Mainly there are 26 types of metre in theVedas Viz, Gayatri, Ushnik, Anushtap, Brihati, Pankti, Trishtup,Jagati, Atijagati, Shakwari, Atishakwari, Ashti, Atyashti, Dhriti,Atidhriti, Kriti, Prakiti, Aakrithi, Vikriti, Sankriti, Abhikriti, Utkriti,Maa, Prama, Pratima Upama and Sama. However, Patanjali ac-

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Vedas Introduced

cepted four times of this number with a total of 104 metres. Ofthese 26, first fourteen metres are found in Rigveda, but the rest inother Vedas.

Q. What is the maximum and minimum number of wordsin these metres?

Ans. There are 4 words in the smallest, and 104 in the biggestmetre.

Q. What is the significance of the metre in the mantra?

Ans. Primarily it refers the specific metre in which a mantra iscomposed, and consequently the number of words it is likely tohave as every metre has certain charcteristics. The type of metrealso indicates the manner to be adopted for its recitation, particu-larly during the rituals and prayers.

Q. Is there any utility of metre in the interpretation of amantra?

Ans. The metre of the mantra helps in understanding the se-crets of the mantra. Pt. Yudhisther Meemasak while quoting 12references from Vedic works emphasised the importance of metre(Vedic Chhando Memansa, p. 23) without which the true spirit ofthe mantra is not fully understood. Further, the knowledge of metrehelps in checking the number of words or alterations in the mantra,if any.

Q. What do the horizontal and vertical lines or numberson the words of the mantra indicate?

Ans. These lines or numbers (1,2,3) indicate the svara or no-tations of the words in the mantra. Pronunciation and recitation ofthe words should be according to these notations.

Q. How many types of notation are there; and what is

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their significance in the mantra?

Ans. There are three types of notation, i.e., Udatt, anudatt andtwarit, These indicate the levels of emphasis while reciting a mantra.Primarily these notations control the methodology of pronunciationand recitation of mantras during rituals. Secondly they are very use-ful in the interpretation of the mantra as they decide the priority ofmeaning of a word. For example, if the word is udatt, its meaning isprime and if anudatt, it is of secondary nature. While discussing indetails the significance of notations, Pt. Yudhisther Meemansak con-cluded that meaning of the mantra should be based on the order ofwords (mantra-pada-krama) and the meaning of each word shouldbe shown separately by giving due importance to the notation of theword. By following this procedure, the meaning of the mantra isfurther refined (Vedic Svara Meemansa). Moreover, the knowl-edge of metre and notation both contribute in the precise interpre-tation of Vedic mantras. Further recitation of a mantra without propernotation leads to wrong meaning and effect as pointed out in theAstha Adhyayi Mahabhashya (1.1.1) by Patanjali, Venkat Madhavaalso says “As one can walk freely even in dark with the helpof a lamp, same way, one can have a true meaning of Vedicwords using the knowledge of notations.’’

+v…EڅƉ˙ n˘“ …EÚ… ¶…M…SUz… ∫J…±… i… C¥… S…i…¬ B∆¥… ∫¥…ÆË˙: |…h…“i……x……∆ ¶…¥…i™…l……«: ∫°÷Ú]ı…< i… I

Swami Dayanand revived the traditional Vedic interpretation fol-lowing the order of Pada and using the science of notation.

6. DIVINE REVELATION

Q. Who has composed the Vedas?

Ans. God Himself revealed the Vedic mantras.

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Vedas Introduced

Q. How can Formless God composed the Vedas as thereshould be bodly organs like mouth, tongue etc. for the recita-tion of the mantras?

Ans. God being Omniscient, Omnipotent and Omnipresent,pulsaling the soul of every living being can induct knowledge intoany other soul by His own will. Bodily organs like mouth, tongueetc. are needed only by human beings to explain something to otherbeings. God being All pervading does not need them, and so Heenlightened knowledge initially into the soul of four Rishis.

Q. Who were these Rishis through which Vedas were re-vealed?

Ans. Rigveda was revealed by Agni, Yajurveda by Vayu,Samaveda by Aditya and Atharvaveda by Angira Rishi as supportedby Shat Path Brahman (11.5.8).

j…™……‰ ¥…‰n˘… +V……™…xi… +Mx…‰ @ÒM¥…‰n˘…‰ ¥……™……‰ ™…V…÷¥…Ên˘: ∫…⁄™…Êi∫……®…¥…‰n˘: I

∂…i……l… (11.5.8)

Further in Atharva Veda (10.7.70) "+l…¥……« b¬.M…Æ˙∫……‰ ®…÷J…®…¬' But the Vedasare not the creation of these Rishis.

Q. Why did God reveal this Divine knowledge throughthe souls of these Rishis?

Ans. It was so because the soul of each of these Rishis wasabsolutely pure, pious and supreme by virtue of their noble acts ofthe earlier life. These Rishis obtained the above unique and extra-ordinary qualities by continued process of eternity. Their souls werecapable of retaining and transmitting the same knowledge as suchto other competent Rishis Swami Dayanand explains the improve-ment of the soul through the eternity of acts. Soul, actions of thesoul and the prime cause of the physical world, are eternal; and one

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Vedas Introduced

can purify the soul of its maximum through one’s pious and nobleacts in a continous process.

Q. How is Vedic knowledge Divine?

Ans. By virtue of speciality and contents of the Vedic mantras,one can be convinced about the Divinity of the Vedas through logi-cal tests. For acknowledge to be Divine, the following charactersticsare prerequisites and should pass through these logical tests:

(1) Such a knowledge should have been imparted along withthe creation of the Universe and living beings so that people couldbe able to judge the priority of their actions;

(2) That knowledge should be available before the creation ofhuman beings and therefore, should not involve the history of hu-man society as we find in Ramayana, Mahabharat, Quran, Bibleand other scriptures;

(3) That knowledge should be true, rational, logical, scientificand obey the laws of nature. It should help explain the secrets ofnature for further development of science and technology;

(4) That knowledge should be rational, ethical and non-controvercial. It should not show exaggerations, omissions and self-contradictions as we find in books authored by human beings;

(5) That knowledge should truely explain the nature, proper-ties, powers and manifestations of God. As God is Omniscient,Omnipotent, Supreme, Just, Kind, Truthful and Unbiased, thatknowledge should also be truthful and complete in all respects ofGod, humanity and nature.

(6) That knowledge should be eternal, universal and uniform toall human beings, irrespective of caste, creed, gender, race, geo-graphical boundaries and nationalities, and free from the boundary

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Vedas Introduced

of language, dialect etc. It should be inspiring, thought provoking,pious, blended with lofty ideas and ideals so that each human beingcould be able to develop himself to the fullest extent in all the facul-ties, and attain the maximum heights of humanity and supremacy inhis own life time and make himself free from the cycle of life anddeath.

(7) Further the initial causative knowledge can be obtained onlyfrom God, and none else can create it. On the otherhand, a personwith the help of that causative knowledge can further develope onesnatural knowledge as we see wonderful developments and discov-eries in the field of science and technology. But the causative, initialknowledge cannot be created by natural knowledge as one cannotsee in darkness without any external source of light even by one’sown good eyes.

All the above characteristics of knowledge are found only inthe Vedas, and certainly not in any other scripture of the worldsects or in books composed by a single or a group of religiousscholars, but the fact remains that to understand the true spirit andsecret of the Vedas, one should follow translations of SwamiDayanand Saraswati-an ardent scholar and a great revivalist of theVedas according to the ancient traditional system of Vedic interpre-tation.

Q. Do Vedas also indicate themselves to be Divine rev-elation?

Ans. A serious study of the Vedas themselves clearly indicatethat Vedas are Divine revelation. Some references from Rigvedaonly are presented below:-

(i) I have revealed knowledge (Rv. 10.49.1)

"+Ω∆˛ •…Z… EfiÚh¥…®…¬'

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Vedas Introduced

(ii) Recite Vedic knowledge revealed by God. (Rv. 1.36.4)

"n‰˘¥…k… •…¿ M……™…i…'

(iii) May God and His ordained knowledge be bestowed uponus. (Rv. 1.40.3)

"|…‰i…÷ •…¿h…Œ∫i…: |… n‰˘¥™…‰i…÷ ∫…⁄x…fii……' I

(iv) Well explained truthful knowledge revealed by God opensthe dumb ears. (R. 4.23.8)

@Òi…∫™… ∂±……‰EÚ…‰ ¥… v…Æ˙… i…i…n«˘ EÚh…‘ §…÷v……x…: ∂…÷S…®……x… +…™……‰: I

(v) O Leading Persons endowed with Divine virtues! Give usthat Wonderfull speech which is like the rain shower from the cloud,because it is free from evil ideas and satisfies to all. It is equallygood, intellectual and beneficial to all man kind. O Omnipresentand Omniscient God! We desire to lead ideal home life endowedwith noble intellect who can beget noble progeney. Grant us all that.(Rv. 3.57.6)

™…… i…‰ +Mx…‰ …¥…«i…∫™…‰¥… v……Æ˙…∫…∂S…xi…“ …“…™…vv…‰¥… S…j…… i……®…∫®…¶™…∆ |…®…Ài…

V……i…¥…‰n˘…‰ ¥…∫……‰ Æ˙…∫¥… ∫…÷®…Ài… ¥…∂¥…V…x™……®…¬ I

(vi) O Omniscient God! Awaken in our souls the wisdom of thefour Vedas which gives new knowledge, which consists of Gayatriand other metres and which confers happiness on all things as Thourevealdst to the meritorious souls (Agni, Vayu, Aaditya and Angira)in the beginning of the creation. (Rv. 1.27.4)

<®…®…⁄ π…÷ i¥…®…∫®……E∆Ú ∫…Àx… M……™…j…∆ x…¥™……∆∫…®…¬ I +Mx…‰ n‰˘¥…‰π…÷ |… ¥……‰S…: I

(vii) That God who is Protector of all true knowledge, doer ofnoble acts and possesser of knowledge, Purifier of all, providesDivine knowledge in the hearts of Rishis in the beginning of cre-ation. That knowledge is not to harm or trouble any body. (Rv.

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9.73.8)

@Òi…∫™… M……‰…… x… n˘¶……™… ∫…÷GÚi…÷∫j…“ π… … ¥…j…… Ωvv…xi…Æ˙… n˘vv…‰ I

(viii) From that most Adorable God, for whose sake men per-form bounteous acts, the Rig-Veda and Samaveda were produced.There from, the Atharva Veda derived its existence and the Yajurvedahad its origin. (Rv. 10.90.9)

i…∫®……vv…Y……i…¬ ∫…¥…‰Ω÷˛i…: @ÒS…: ∫……®…… x… V… Y…Ɖ˙ I UÙxn˘… ∫… V… Y…Ɖ˙ i…∫®……vv…V…÷∫i…∫®……n˘V……™…i… I

Besides these, many more other references viz. 3.26.9, 4.23.9,4,23, 10, 8.101.16, 10.3.26, can be quoted from the Rigveda insupport of Divine Revelation.

Q Do other Vedas also support Divine Revelation?

Ans. Yes, here are some references from Yajurveda andAtharvaveda as below:-

(i) O mankind! as I address this propitious speech of mine (theVedas) to all people, i.e., Brahmanas, Kshatriyas, Vaishyas, Shudras,and to those who are men of low dignity (Yuju. 262.)

™…l…‰®……∆ ¥……S…∆ EÚ±™……h…“¶……¥…n˘… x… V…x…‰¶™…: I •…¿ Æ˙…V…x™……¶™……..... ∂…⁄p˘…™… S……™……«™… S…∫¥……™… S……Æ˙h……™… I I

(ii) That God with eternity has created subjects, Vedas andimmortal souls (Yuju. 40.8)

∫¥…™…®¶…⁄™……«l…… i…l™…i……‰fl…«x¥™… n˘v……SUÙ…∂¥…i…“¶™…& ∫…®……¶™…& I

(iii) That God is the revealer of that knowledge of Vedas, andHe is the only source of the same (Yaju 23.62)

•…Ω¬˛®……™…∆ ¥……S…& …Æ˙®…∆ ¥™……‰®… I

(iv) I reveal this inspiring knowledge to the entire humanity (Ath.

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6.69.2)

™…l…… ¶…M…«∫¥…i…’ ¥……S…®…¥…n˘… x… V…x……∆ +x…÷ I

(v) I reveal this pragmatic knowledge to be adopted with rev-erence by learned people and masses alike (R. 10.125.5)

+Ω˛®…‰¥… ∫¥… ®…n∆˘, ¥…n˘… ®… V…÷π]∆ı n‰˘¥…‰ ¶…Ø˚i… ®……x…÷π…‰ ¶…: I

(vi) I have revealed His Divine Knowledge for the people afterproper discrimination between truth and untruth. (Ath. 6.62.2)

+Ω∆˛ ∫…i™…®…x…fii…∆ ™…n¬˘ ¥…n˘…¶™…Ω∆˛ n‰˘¥…” … Æ˙¥……S…∆ ¥…∂…∂S… I

(vii) Who is that Deva from which all the four Vedas are re-vealed, and Rigveda is like his life, Yajurveda like heart, Samavedalike hairs and Atharva Veda like his mouth? The reply is in the nexthymn thus:

“The God who sustains this universe; His name is ‘Skambh’.You accept Him as the revealer of the Vedas (Ath. 10.7.20)

™…∫®……o˘S……‰ +……i…I…x…¬ ™…V…÷ ™…∫®……n˘……EÚπ…x…¬ I

∫……®…… x… ™…∫™… ±……‰®……x™…l…¥……« b¬M…Æ˙∫……‰ ®…÷J…®…¬ I I˜

Further, “I have created those compositions viz, Rigveda,Yajurveda Samaveda and Atharvaveda which contain three typesof knowledge. (Ath. 5.11.3).

"EÚ…¥™…‰x… ∫…i™…∆ V……i…‰x……Œ∫®… V……i…¥…‰n˘…:

Hundreds of such mantras can be quoted in favour of Divinerevelation of the Vedas.

Q. Why is God addressed as a Poet?

Ans. Because the God has been mentioned as the first Preacherand Teacher of the Vedic knowledge; and by virtue of His poeticand mystic composition of the Vedas, He is addressed as a Poet.

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For example-

(i) ‘He is the best Poet amongst the Poets’ (Rig. 2.31.1)

"EÚ ¥…: EÚ ¥…x……®…¬'

(ii) He is revealer of knowledge and a Poet amongst the com-mon people. He is immortal amongst the mortals and sensitive livingbeings (Rv. 7.4.4)

+™…∆ EÚ ¥…Æ˙EÚ ¥…π…÷ |…S…‰i…… ®…i…Êπ¥… ŒMx…∫®…fii……‰ x…v…… ™… I

(iii) O Agni! you are the Bestower of all knowledge, Omni-scient and Poet by virtue of your knowledge and poetry (Rv.10.11.3).

"+Mx…‰ I EÚ ¥… EÚ…¥™…‰x…… i… ¥…∂¥… ¥…i…¬' I

(iv) He is a Poet of deep knowledge (Ath. 5.12.1)

"EÚ ¥…Æ˙ ∫… |…S…‰i……:'

(v) None else Poet is like you. (Ath. 5.11.4)

x… i¥…n˘x™…: EÚ ¥…i…Æ˙: I

(vi) See the poetry of God whose composition is neither everstopped nor it becomes stale. (Ath. 10.8.32)

…∂™… n‰˘¥…∫™… EÚ…¥™…∆ x… ®…®……Æ˙ x… V…“™…« i… I

Hence by virtue of giving knowledge in a lucid and poetic way,one of His names is Poet.

Q. Why is God addressed as Brahaspati and BrahmaKritah?

Ans. God is addressed with such names because. He is theCommander and also the First Preacher of knowledge. Some ref-erences are as follows:

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(i) O Brahaspati, the Lord of Speech! Thou art the originalsource of the earliest speech which is the most excellent, uniqueand flawless. (Rv. 10.71.1)

•…Ω˛∫…i…‰ |…l…®…∆ ¥……S……‰ +O…∆ ™…i…ËÆ˙i… |…‰Æ˙i… x……®…vv…‰™…∆ n˘v……x……: I

™…n‰˘π……∆ ∏…‰π`∆ˆ ™…n˘ Æ˙ |…®……∫…“i…¬|…‰h…… i…n‰˘π……∆ x… Ω˛i…∆ M…÷Ω˛… ¥…&

(ii) Certainly Brahamanspati-the master of knowledge haspreached the mantras of adoration and worship (Rv. 1.40.5)

|… x…⁄x…∆ •…¿h…∫… i…: ®…∆j…∆ ¥…n˘i™…÷¥…l™…®…¬ I

(iii) May the Master of the Vedic knowledge and Protectorand knower of the four Vedas come to our Yagya (in the form ofstudying and teaching) which gives us perfect physical and spiritualpower. (RV 1.40.3)

"|…Ëi…÷ •…¿h…∫… i…: |… n‰˘¥™…‰i…÷ ∫…⁄x…fii……'

(iv) Brhspati-the God reveals Divine knowledge in the begin-ning of kalpa. (Ath. 20.88.4)

§…fiΩ˛∫… i…: |…l…®…∆ V……™…®……x…: ®…Ω˛: V™……‰ i…π…: …Æ˙®…‰ ¥™……‰f ®…x…¬ I

(v) Brahaspati is the only first Erudite. The Rishis gained knowl-edge from Him. (Yaju. 7.15)

∫… |…v…®……‰ •…¿∫… i… Œ∂S… EÚi¥……x…¬ I

Q. What is the opinion about the author of the Vedas, inother Hindu Scriptures?

Ans. Vedas have been mentioned as Divine Revelation in allthe Hindu Scriptures, including Brahmanas, Aranyakas, Upanishads,Smritis, Puranas, Mahabharat etc. as show below:

(i) ∫… (|…V……… i…) ∏……xi…∫i……x…¬ •…¿…Ë¥… |…l…®…¶…∫…fiV…i…¬ j…™…“®…‰¥… ¥…vv……®…¬ I

(∂…i……l… •…….)

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(ii) ∫… i…™…… ¥……S…… i…‰x……i®…x…‰…n∆˘ ∫…¥…«®…∫…fiV…i…¬ I

™… n˘n∆˘ EÚ\S… @ÒS……‰ ™…V…⁄∆ π… ∫……®…… x… UÙxn˘…∆ ∫… I I

(¥…fiΩ˛n˘…. 3.1.25)

(iii) i…j………Æ˙… @ÒM¥…‰n˘…‰ ™…V…÷¥…Ên˘& ∫……®…¥…‰n˘…‰fl…¥…«¥…‰n˘ I

(®…÷hb˜EÚ…‰. =… 1.1.5)

(iv) Bi…∫™… ¥…… ®…Ω˛i……‰ ¶…⁄i…∫™… x…∂¥… ∫…i…®…‰i…i…¬ I

™…i…¬ @ÒM¥…‰n˘…‰ ™…V…÷¥…Ên˘: ∫……®…¥…‰n˘…‰fl…«¥…i…¬ I I (¥…fiΩ˛n˘…. 5.4.11)

(v) +ŒMx…®…⁄v……« S…I…÷π…“ S…xp˘ ∫…⁄™……Ê n˘∂…: ∏……‰j…‰ ¥……M…¬ ¥…¥…fii……∂S… ¥…‰n˘… I

(®…÷hb˜EÚ…‰. =…. 2.1.4)

(vi) i…∫®……Ω˛S…: ∫……®…™…V…⁄ π… n˘“I……: I (®…÷hb˜EÚ…‰. =…. 2.1.5)

(vii) +ŒMx…¥……™…÷Æ˙ ¥…¶™…∫i…÷ j…™……‰ •…¿ ∫…x……i…x…®…¬ I

n÷˘n˘…‰Ω˛ ™…Y… ∫…v™…l…«¶…fiM™…V…÷: ∫……®… ±…I…h…®…¬ I I (®…x…÷. 1.2.3)

(Viii) B¥…∆ ¥…… +Ɖ˙f∫™… ®…Ω˛i……‰ ¶…⁄i…∫™… x…∂¥… ∫…i…®…‰i…n¬˘ I

™…n˘ @ÒM¥…‰n˘…‰ ™…V…÷¥…Ên˘: ∫……®…¥…‰n˘…‰fl…¥……« b¬˜M…Æ˙∫… I I

(∂…i…. …l…., 14.5.4)

(IX) x… ¥…‰n˘ ∂……∫j……n˘x™…i…÷ EÚŒ\S…SUÙ…∫™…∆ Ω˛ ¥…vv…i…‰

x…:∫…fii…∆ ∫…¥…« ∂……∫j…∆ i…÷ ¥…‰n˘ ∂……∫j……i∫…x……i…x……i…¬ I

(™……Y…¥…±EÚ™… ∫®…fi i…)

The above references clearly confirm that all the Vedas have beenrevealed by God, and their names are Rig., Yaju., Sama and AtharvaVeda

Q. What is the evidence that Vedas are revealed with thecreation of Universe?

Ans. There are several evidences in Vedic literature, both an-

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cient and modern, that Vedas are since the creation of Universe.First the knowledge should be in the beginning of creation as isclear from the query of a human being in Rigveda. It says, “I knownot fully what I am in reality for I am placed within the wander withfettered mind; when I will be able to attain to the primordial productof the eternal law, then and then only I will obtain a share of this(Divine) word. (RV 1.164.37)

x… ¥… V……x…… ®… ™… n˘ ¥…‰n˘®…Œ∫®… x…h™…: ∫…z…r˘…‰ ®…x…∫…… S…Æ˙… ®… I

™…n˘… ®……M…x|…l…®…V…… @Òi…∫™…… n˘ u˘…S……‰ +∂x…÷¥…‰ ¶……M…®…∫™……: I I

(@Ò. 1.164.37)

Further, “The God who enlightens the enlightened and introducedknowledge and virtue to the scholars as sweets to sweet lovers andwho later on revealed Divine knowledge worth contemplation andadoption by soul-the master of sensitive organs. (RV 10.54.6)

™……‰ +n˘v……VV™……‰ i… π… V™……‰ i…˘Æ˙x™…… +∫…fiV…x®…v…÷x…… ∫…∆®……v…⁄ x… I

+v… |…™…∆ ∂…⁄π… ®…p˘…™… ®…x®… •…¿EfiÚi……‰ §…fiΩ˛n÷˘Cl……n˘¥…… S… I I

In Mahabharat, it reads thus-“With the creation of universe, Godrevealed such a unique, eternal and Divine Knowledge of the Vedaswhich had neither beginning nor end; and all sorts of knowledgeand activities in the world followed it later on. (M. Bh. Shanti Parva232-24)

+x…… n˘ x…v…x…… x…i™…… ¥……M…÷i∫…fiπ]ı… ∫¥…™…®¶…÷¥…… I

+…n˘…Ë ¥…‰n˘®…™…“ n˘¥™…… ™…i…: ∫…¥……«: |…¥…fik…™…: I I

The names of materials and activities were taken from the Vedas.Even the names of Rishis and knowledge at the beginning of cre-ation was from the Vedas. (M. BH. Shanti Parva, 230.25-26)

x……x……Ø˚…∆ S… ¶…⁄i……x……®…¬ EÚ®…«h……∆ S… |…¥…i…«x…®…¬ I

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Vedas Introduced

¥…‰n˘ ∂…§n‰˘¶™… B¥……n˘…Ë x…î…®…“i…‰ ∫… <«∑…Æ˙ : I I

x……®…v…‰™…… n˘ S…π…‘h……∆ ™……∂S… ¥…‰n‰˘π…÷ o˘π]ı¨: I

∂…¥…«™…«xi…‰ ∫…÷V……i……x……∆ i……x™…‰¥…˶™……‰ n˘n˘…i™…i…: I I

Manu very clearly says that “Veda is the prime source of knowl-edge, religion and activity.’’ (Man. 2.16)

¥…‰n˘…‰f J…±……‰ v…®…« ®…⁄±…®…¬ I

Despite of a Christian missionary’s approach, Max Muller con-fessed that Rigveda is the oldest book. He writes in the introductionof Rigveda thus, “After the latest researches into the history andchronology of the book of old Testament, we may now safely callthe Rigveda the oldest book, not only of Aryan community,but of the whole world.’’ Further in “Reason and Religion’’ hewrites, “ If there is a God who has created heaven and earth,it will be unjust on His part it he deprives millions of his sonsborn before Moses, of His Divine knowledge, Reason andcomparative of Religions declares that God gives His divineknowledge from his first appearance on earth.’’ Thus Divineknowledge has been given with the creation of human beings.

Further Pt. M.M. Vidyasagar, after quoting a large number ofmantras (Vedon Ki Antah Sakshi Ka Mahatva) concludes that thereis poetry in metres of that Erudite Poet who is creator of this uni-verse, which contains three types of knowledge. This is classified infour sections as Rig. Yaju. Sama and Atharva, while creating theUniverse, God Himself, with different names as Yagya, Brahaspati,Purushah, Poet etc. imparted this knowledge in the hearts of Rishiscapable of receiving it and those Rishis preached the same to allhuman beings of the world. Supporting this, Jacolliot writes in “Biblein India’’ thus- “Ashtonishing fact! tthe Hindu Revelation, Veda is ofall reveletions the only one whose ideas are in perfect harmony with

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modern science’’. In Vedic India-Mother of Parliaments, Shri N.B.Pavgi writes, “The Vedas are the fountain head of knowledgethe prime source of inspiration, nay the grand repositary ofDivine wisdom and even eternal truths.’’

Q. What is the opinion of Darshan Shastras on Divinerevelation of Vedas?

Ans. All the six, thiestic systems of Indian Philosophy believethat the Vedas are Divine Revelation and they are unanimous in thisrespect, For example, in Vedant Darshan, (1.1.3) Vyas Muni says:

∂……∫j… ™……‰ x…i¥……n¬˘ I

(i) “God is the prime cause of the Vedas.’’ Acharya Shankeralso believes the same and explains it further in Brahma SutraBhashya (p.18) thus - “Brahman is the Yoni (i.e., material and effi-cient cause) of great scriptures (Shastras) like the Rigveda etc.,which are supplemented by other scriptures (Siksa, Kalpa,Vyakaran, Nirukta, Chhandah, Jyotish) that the themselves sources(of various kinds) of knowledge which revealed all things like thelamp.’’

(ii) In Sankhya Darshan (5.51) Kapil Rishi says:-

x…V… ∂…Ci™…… ¶… ¥™…H‰Ú ∫¥…i…: |……®……h™…®…¬ -

“God revealed the Vedas by His own natural powers and there-fore, they are eternal and self-authentic.’’

(iii) In Vaisheshic Darshan, Kanad Rishi says:-

i…r˘S…x……n˘…®x……™…∫™… |……®……h™…®…¬ I

“The Vedas are Divine Revelation. They contain truthful-knowl-edge and judicious moral teachings; so all the four Vedas are eter-nal.’’ (V.D. 11.3)

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Vedas Introduced

(iv) In Yoga Dharshan, Patanjali Rishi says:-

∫… …⁄¥…Êπ……®… … M…÷Ø˚: EÚ…±…‰x……x…¥…SU‰Ùn˘…i…¬ I

“He is the teacher of the ancients also, because He is not lim-ited by time’’ (Y.D. 1.1.26).

(v) In Nyaya Darshan, (2.1.67) Gautam Rishi says:

®…∆j……™…÷¥…Ên˘ |……®……h™…¥…SS… i…i|……®……h™…®……i… |……®……h™……i…¬ I

“The authoritativeness of verbal proof is like that of the Vedaand the medical science (Ayurveda) and it has been declared by theAptas (trust worthy persons)’’. Dayanand comments that its pur-pose is that all men should acknowledge the authenticity of the Vedaswhich are eternal and are the words of God.

Q. Is the relationship between the words and their mean-ings also Divine?

Ans. Certainly yes, the words-meaning relationship is also eter-nal as none else can explain it.

Q. Is the knowledge of Vedas eternal?

Ans. Certainly yes, Because the Vedic knowledge is free fromadditions, omissions, subtractions, contradictions, and changes withtime and space; and has been revealed by Eternal God Himself.

Q. How can the words, sentences and their meanings in amantra be eternal?

Ans. It is because the words are of two types-one is eternal,and the other developed by human activities. Amongst these which-ever words and their meanings are within the revealed knowledgeof God, they are eternal; while those developed by the imaginationof mankind are the result of human activities. Since the knowledgeand activity of God is perfect by nature in all respects, His whole

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Vedas Introduced

into four Vedas?

Ans. The Vedas were four only since the creation of the Uni-verse. But in some Puranas as Vayu, Vishnu, Matsya and Agni, it ismentioned that initially there was one Veda only and at the end ofDwapara, Krishina Dwapayana Vyas divided it into four parts asfour Vedas. Such a statement reflects only the variation in the methodof expression. Divine knowledge is one only which is confined inthe four Vedas. Vyas Rishi explained the same to common people.However, he was certainly not the author of the Vedas because theVedas existed even before Vyas Rishi of Dwapar Yuga. All Hinduscriptures, Viz. Brahmanas, Aranyas, Upanishads, Mahabharata etc.describe the number of Vedas as four only. What these Puranasmean there Veda as a knowledge which can be one only. Howeverevidence of four Vedas are visible in the Vedas themselves as fol-lows:

(i) (a) Rig. Sama, Yaju and Mahi (Skambh Sukt. 15)

(b) Rig. Sama, Yaju and Atharva (Skambh Sukt. 20)

(c) Rig. Sama, Yaju and Brahma (Odan Sukt.)

(d) Rig. Sama, Yaju and Udgitha (Ucchit Sukt.)

(e) Rig. Sama, Yaju and Chandogya (Uchhist Sukt.)

(ii) S…i¥…… Æ˙ I…fib¬˜M…… j…™…Ëf∫™… ……n˘… u‰˘ ∂…“π…Ê (R.V. 4.58.3)

This Mantra is also in Yajurveda (17.91) and GopathaBrahmana (1.16) meaning thereby is that Vedas are four asinterpretted by Vedic seers.

(iii) i…∫®……vv…Y……i…¬∫…¥…«Ω÷˛i… @ÒS…: ∫……®…… x… V… Y…Ɖ˙ I

UÙxn˘… ∫… V… Y…Ɖ˙ i…∫®……vv…V…÷∫i…∫®……n˘V……™…i…¬ I

(@Ò. 10.90.9. ™…V…÷. 31.7)

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Vedas Introduced

(iv) ∫i……‰®…∂S… ™…V…÷∂S…f@ÒE¬Ú S… ∫……®… S… §…fiΩ˛SS…

∫l…xi…Æ˙\S…… ∫¥…nÊ˘¥…… +M…x®… I (™…V…÷. 18.29)

(v) @ÒE¬Ú ∫……®… ™…V…÷Ø˚ŒSUÙπ]ı =n¬˘M…“l…: I (+l…«¥…. 11.7.5)

(vi) ™…j… @Òπ…™…: |…l…®…V…… @ÒS…: ∫……®… ™…V…÷®…«Ω˛“ I (+l…¥…«. 10.7.14)

(vii) i…j………Æ˙… @ÒM¥…‰n˘…‰ ™…V…÷¥…Ên˘: ∫……®…¥…‰n˘…‰fl…¥…«¥…‰n˘ I (®…÷hb˜EÚ…‰. 1.1.5)

(viii) ¥…Y……x…‰x… ¥…… @ÒM¥…‰n∆˘ ¥…V……x…… i… ™…V…÷¥…Ên∆˘ ∫……®…¥…‰n˘ ®…l…¥…«h…∆ S…i…÷l…«®…¬ I

(UÙ…xn˘…‰. 7.7.1)

(ix) ¥…‰nˢ∂S…i…÷ö…: ∫…÷|…“i…… I (®…. ¶……. p˘…‰. 51.22)

(x) ™…Y…… ¥…‰n˘…∂S… S…i¥……Æ˙: I (®…. ¶……. ¥…x…. 214.22)

(xi) ¥…‰n˘…∂S…i¥……Æ˙ B¥… I (•…¿¥…Ë¥…i…« …÷. 14.64)

(xii) S…i¥……Æ˙…‰ ¥…Ë <®…‰ ¥…‰n˘… @ÒM¥…‰n˘…‰ ™…V…÷¥…Ên˘: ∫……®…¥…‰n˘…‰ •…¿¥…‰n˘ < i… I

(M……‰…l…. …⁄. 2.16)

Besides these clear four names of the Vedas, wherever Veda iswritten in plural (¥…Ën…:) it has been interpreted as four Vedas as in Rig(4.35.6) and Ath. (19.9.12). Besides these evidences, four Ritwajasare needed for the success of rituals in the Yagyas, and according toGopath Brahmana (1.1.16 & 3.1) the scholar of Rigveda is calledhota, of Yajurveda, Udgata, of Samaveda, Adhwaryu and ofAtharva Veda is Brahma.

@ÒM¥…n‰˘®…‰¥… Ω˛…‰i……Æ∆˙ ¥…fih…“π¥… ™…V…÷¥…Ên˘ ¥…n˘®…v¥…™…÷« ∫……®…¥…‰n˘ ®…÷n¬˘M……i……Æ˙®…¬ +l…¥……«fŒb¬˜M…Æ˙…‰

¥…n∆˘ •…¿…h…®…¬ I i…l…… Ω˛…∫™… ™…Y…: S…i…÷π……i…¬ |… i…π`ˆ i… I

Thus four scholars, one of each of the four Vedas, are neededfor the success of Yagya for a particular purpose. There should notbe an iota of doubt about four Vedas in the light of above and hun-dreds other references in Hindu scriptures.

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Vedas Introduced

Q. Some believe that Vedas were three only. has AtharvaVeda been added later on?

Ans. This is absolutely untrue. As concluded above, the Vedaswere four only from the very beginning. But a sort of confusion hasbeen caused by minsunderstanding the word triyividya mentionedin Vedic literature for Vedas or sometimes only Rig, Yaju andSamavedas are mentioned, and not Atharva simultaneously. Thishas been clarified in Mahabharat and Sath Path brahmana by stat-ing that three types of knowledge or triyividya exists in the fourVedas thus:

j…™…“ ¥…vv……®…¥…‰I…‰i… ¥…‰n˘π…⁄HÚ… ®…l……b¬˜M…i…: I

@ÒC∫……®…¥…h……«I…Æ˙i……‰ ™…V…÷π……‰fl…¥…«h…∫i…l…… I I (®…. ¶……. ∂……. 235.1)

It is also explained in Shat Path Brahmana (4.6.7)

j…™…“ ¥…Ë ¥…vv……-@ÒS……‰ ™…V…⁄∆ π… ∫……®…… x… < i… I

While giving four names of Vedas in Shat Path Brahmana (14.5.4)and Brahadopanishad (3,4,10), they all contain three types of knowl-edge mentioned above. So the fact remains that three types of knowl-edge is spread in all the four Vedas. Firstly due to emphasis on (1)knowledge, (2) action and (3) worship in the Vedas, they are calledof Tiryividya. Secondly, according to Yaskacharya the Interpreta-tion of the Vedas should be threefold or in three senses, i.e., mate-rial, metaphysical and spiritual. Thirdly, the composition of the Vedichymns is in three style, i.e. prose, poetry and recitation These threetypes of knowledge are found scattered in all the four Vedas, andthus Triyividya is not related with three names or, three numbers ofthe Vedas but with the types of knowledge. Further Atharvavedahas been expressed by different names viz. Chhandasi,Chhandoha, Chhandoveda, Mahi, Udgitha, and Brahma (Rig.90.9) Yaju. 3.17, Ath. 10.7.19; 11.7.5) quoted earlier. Further Shad

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Guru Shishya writets in Sarvanukramanis introduction that “ThoughVedas are four, but they have been classified in three ways, i.e.prose, poetry and recitation. Therefore, it can not be concludedthat Vedas are three only.’’

¥… x…™……‰HÚ¥™… Ø˚…∂S… j… ¥…v…: ∫… |…n˘∂…«™…i…‰ I

@ÒM™…V…÷: ∫……®…Ø˚…‰h… ®…∆j……‰ ¥…‰n˘ S…i…÷π]ı™…‰ I IÚ 1 I IÚ

+Ω‰˛ §…÷Œvx…™… ®…∆j…∆ ®…‰ M……‰……™…‰i™… ®…UÙ“™…i…‰

S…i…÷f¥… … Ω˛ ¥…‰n‰˘π…÷ j…v…Ë¥… ¥… x…™…÷V™…i…‰ I I 2 I I

So the Vedas are four in number from the very beginning whichcontain three types of knowledge; and Atharva Veda is certainlynot a later addition.

Q. Has the creation of the Vedas been from four mouthsof Brahma, as some believe?

Ans. It is written in the figurative language in some Puranas thatthe Vedas were created from the four mouths of Brahma. But actu-ally it means that the Vedas are revealed by Brahma, i.e., the GodHimself "•…¿ •…¿∆ n˘n˘…i…÷' (Ath 10.43.2). “Let the God impart knowl-edge of us’’ (Ath. 4.32.3) Further “The Brahma-God possessingall knowledge reveals this knowledge in different metres’’ (Rv.9.113.2)

™…j… •…¿…¥…®……x… UÙxn˘∫™……∆ ¥……S…∆¥…n˘i…

According to Manusmriti (1.23) “The Rig, Yaju, Sama and Atharvapossessing three types of knowledge was learnt by Brahma fromAgni, Vayu, Aditya and Angira Rishis who later explained andpreached them to others.’’

+ŒMx…¥……™…÷Æ˙ ¥…¶™…∫i…÷ j…™…∆ •…¿ ∫…x……i…x…®…¬ I

n÷˘n˘…‰Ω˛ ™…Y… ∫…r˘™…l…«®…fiM™…V…÷: ∫……®…±…I…h…®…¬ I (®…x…÷. 1.23)

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Thus it is clear that the Vedas were not composed by BrahmaRishi; but he simply preached them first to later seers and this firstteaching of Vedas to human beings has been expressed as creationof the Vedas by Brahma.

Q. If the Vedas are since the creation of universe, is VedicSanskrit also that much old?

Ans. Yes, Certainly the Vedic sanskrit is the oldest language asall have been derived from it.

Q. How did the Vedas come in the printed form?

Ans. Since ancient times, the Vedas were learnt by heart andpropagated orally; and with the development of printing facilities,the Veda Pathee Brahmanas were asked to recite them in differentways. According to their mode of recitation, pronounciation andnotations, they were noted down. The svaras or notations as udatt,anudatt and twarit were marked on each word. After checking eachword of the mantras, the Vedas were composed, compiled andprinted in the press.

Q. Could the man not compose the alike Vedas scrip-tures of other religions?

Ans. No. It is never possible. Because the Vedic knowledgepossesses all those charcteristics which are absolutely beyond thecapabilities, comprehensions and scope of human knowledge. It isthe supreme, logical, scientific and universal knowledge beyond thelimit of time and space, and therefore, it is not possible by any hu-man being possessing limited knowledge to prepare such a text ofeternal knowledge. No human mind can ever encompass all fieldsof knowledge including social and physical sciences with such pre-cision and authority which could be of universal application.

Q. Can the unbelievers of divinity of the Vedas be not

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Vedas Introduced

scholars?

Ans. Certainly the human beings,believing in the divinity of theVedas or not can be profound scholars if they derive the truths ofthe Vedas, and expand and elaborate the same as emphasised inthe Vedic texts. And millions of such scholars innumerable branchesof knowledge do exist and will exist on the earth even without be-lieving in the revelation of the Vedas. But it is also a fact that inaddition to their own dedicated and devoted studies and research,they received the prime knowledge from their teachers; and theirteachers in turn also gained it from their teachers through the teacher-taught system during a long period of study, experimentation andrealsiation. And ultimately that prime, basic and causative knowl-edge was of the Vedas. Several saints and philosophers unbelievingimplicity in the Vedas, do admit that the prime source of primeknowledge is God and God alone, and the man has gradually de-veloped it in different branches of science and humanities. Andwhatever truthful knowledge and successful technology developedby scientists today is the result of continous improvement and ap-plication of that true prime knowledge of the Vedas.

Q. When were the Vedas revealed?

Ans. The Vedas were revealed with the creation of universeand human beings. According to the Vedic astrological calculationsit comes out to be one thousand nine hundred seventy two millionsnine hundred fortynine thousand eighty-eight (1,97,29,49,088)years. And according to cosmologists also, the age of creation ofuniverse comes out to be about two thousand million years by dif-ferent modern dating techniques. This is in conformity with the Vedicastrological calculations putforward by Swami Dayanand Saraswatiabout the period of creation of the Vedas.

Q. Why do some western Indologists believe Vedas to be

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Vedas Introduced

of about two to four thousand years B.C. only?

Ans. The creation of the Vedas has been accepted as 1,400years B.C. by Hogg, Whiteny, Wilson-Griffth etc, and 4,000 B.C.by Jacoby. The European Indologists who proclaimed these datesof creation of the Vedas were either non-conversant with the Vedictraditions and literature or were biased with their ulterior motives.Probably their concepts are based on Bible where human activitiesare confined within eight thousand years. Since they believe Vedasas human creation, their sole attempt is to establish human activityand history in the Vedas. Consequently, the period of creation ofthe Vedas may be earlier than the Bible, but not too much earlier.Even on the basis of Geology, N.B. Pavagi in ‘Vedic Fathers ofGeology’ has accepted the creation period of the Vedas two lakhforty thousand (2,40,000) years and astrologist Deenanath Chilletaccepted three lakh years. But Acharya Vaidyanath, on the basis ofgeology, astrology, and Vedic literature has concluded (Vedic Yugaur Aadi Manav) that revelation of the Vedas was along with thecreation of universe and human beings.

8. PRESERVATION OF ORIGINALITY OF THE VEDAS

Q. Is there no alterations in the Vedas since their revela-tion millions of years ago?

Ans. Certainly there is no alterations, additions and substractionsin the Vedas since their revelation. Ancient Rishis foresighted thepossibility that there could be alterations in the Vedas with laps oftime. So they developed and adopted various methods to preservethe originality of the Vedas viz. (i) They lernt all mantras by heartalong with their Rishi. Devta, Chhanda and Svara following teacher-taught tradition and kept them in tact, unpolluted and unchanged inthe bosom of their hearts; (ii) They counted the number of wordsand recorded them; and (iii) They developed the lists of mantras

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called anukramanikas.

Q. Could there be no mistakes by mispronounciations andomissions?

Ans. Yes. There could be such mistakes. But in order to checkthat sort of error, they developed different modes of recitation forcross-checking.

Q. What were these modes of recitations adopted to pre-serve the originality of the Vedas?

Ans. The history of preserving the originality of the Vedas isvery very old, and there had been gradual developments with timein this gigantic task, particularly when facilities of printing and soundrecording were not available as we have today. Madhu Sudan Munidescribes the history of preserving the originality of the Vedas inMadhu Shiksha as follows:

¶…M…¥……x…¬ ∫…∆ Ω˛i……∆ |……Ω˛ …n˘ ……`∆ˆ i…÷ Æ˙…¥…h…: I

•……ß…¥™…Ãπ… GÚ®… |……Ω˛ V…]ı… ¥™……b˜“ J……‰S…i…¬ I I 1 I I

®……±…… ……`∆ˆ ¥… ∫…π`ˆ∂S… ∂…J…………`∆ˆ ¶…fiM…÷¥™…«v……i…¬ I

+π]ı…¥…GÚ…‰fEÚÆ˙…‰p‰˘J……∆ ¥…∑…… ®…j……‰f…`ˆn¬˘v¥…V…®…¬ I I 2 I I

n˘hb∆˜ ……Æ˙…∂…Æ˙…‰f¥……‰S…i…¬ EÚ∂™………‰ Æ˙l…®…•…¥…“i…¬ I

v…x…®… j…®…÷« x…: |……Ω˛ ¥…GÚi…“x……®…™…∆ GÚ®…: I I 3 I I

God revealed the Sanhita, Ravana provided Pada Patha,Vabhraya gave Krama Patha, Vyadi Rishi initated Jata patha,Vashistha introduced Mala Patha, Bhrigu Rish developed ShikhaPatha, Ashtra Vakra propagated Rekha Patha, Viswamitra Rishiintroduced Dhwaj Patha, Parashar adopted DandaPatha, KashyapaRishi developed Rath Patha and Atri Rishi adopted Ghana Patha inorder to preserve the originality of the Vedic mantras with respect

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of each letter, word, along with Rishi, Devta, Chhand, Svara andtheir sequence. Thus each mantra was learnt by heart in thirteendiffernet ways. These modes of recitation can broadly be classifiedinto two main categories i.e. Prakrathi Patha and Vikrati Patha.

Q. What is Prakrati patha?

Ans. In Prakrati Patha the sequence of the words of the man-tra remains in the original form. Even in this system, mantras areremembered and pronounced in five different ways viz. (1) SanhitaPatha, (2) Pada Patha, (3) Vyutkrama Patha, (4) mandukaplut and(5) Krama Patha. In Sanhita Patha a mantra is recited continuouslyas it is. In Pada Patha, the words are separated by dejointing(Sandhivichhed) and remmembered. In Vyutkrama Patha all wordsare remembered in the reverse order from the last to the first word.In Mandukaplut Pada Patha, the words were remembered by per-sons alternatively leaving the next word for the other reciter. This iscalled Charcha. In Krama Patha, the words are remembered inpairs and the second word of the former pair forms the first part ofthe next pair. This maintains the sequence of words. Even todaythese modes of recitation are adopted, though by a few Vedic schol-ars, in South India.

Q. What is Vikrati Patha?

Ans. In Vikrati Patha, the relative position of the word in themantra is changed. Such changes could be numerous dependingupon the number of permutations and combinations of mathemat-ics. These Pathas are quite complex, but simultaneously more pre-cise to control any addition, subtraction or alteration. Rishis havebroadly divided vikrati Pathas in the following eight classes viz. Jata,Mala, Sikha, Rekha, Dhwaja, Danda, Ratha and Ghana. Some ofthem have further been sub-divided for more precision, e.g. Jatainto 2, Mala in 21 and Ratha in 10 classes. Pt. D.V. Satvalekar and

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Pt. Veer Sen Vedasharami have given several exmaples of theserecitations in their works.

In view of the above modes of recitations and learnings byheart, a mantra is learnt at least by 13 different modes; hence thereremains no iota of doubt about the originality of the mantras check-ing and cross checking by different modes of recitation taking carenot only of each word, but all its letters, sandhis, halants etc. ofeach mantra including its Rishi, Devta, Chhanda and Svara. There-fore, it leaves no scope for any infinitesimal error introduced in vedicmantras. And this unique tradition of preserving the originality of theVedas was whole heartedly appreciated even by western critics ofthe Vedas. Implicit faith in Divine Revelation and deep rooted dedi-cation and devotion of the Aryans for their holy scriptures havekept the Vedas in their purest and original form in every sense ofetymology every after millions of years, Max Muller confirms it inhis Origin of Religion (p. 131) thus “The text of the Vedas havebeen handed down to us with such accuracy that there ishardly a various reading in the proper sense of the word oreven an uncertain accent in the whole of the Rigveda.’’ Simi-larly Kaegi writes in Rigveda (p.22), “Since that time nearly,3000 years ago, it (the text of the Veda) has suffered nochanges whatsever with a care such that the history of otherliteratures has nothing similar to compare with it.’’

9. COMMENTARIES ON THE VEDAS

Q. How could one understand the true meaning of theVedas?

Ans. Ancient Rishis have laid out the broad guide-lines for Vedicinterpretation to arrive at a truthful meaning of the mantra.Yaskacharya has indicated in his Nirukta that words of the Vedasare composite and not roorhi or underived. Each word should be

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Vedas Introduced

translated in three-fold senses, i.e., material, metaphysical and spiri-tual according to the subject matter of the mantra. While derivingthe nature of composite word of the mantra, its devta, metre andnotation should also be kept in view. Swami Dayanand criticallyreviewed all approaches of Vedic commentaries, revived this tradi-tional procedure, adopted the same in his translations of the Vedasand laid out the basic principles of Vedic commentary, in his treatise“Rigvedadibhashya Bhumika’’

Q. Why is there so much variations amongst thecommentarises of the Vedas available today?

Ans. There are several reasons for this, viz. (i) vivicity in themeaning of Vedic words, (ii) knowledge of Vedic sanskrit languageof the commentator, (iii) familiarity of the commentator with the tra-ditional Vedic interpretation and other auxiliary Vedic texts as un-derstood in ancient times, (iv) objective of the commentator and (v)whether motivated with some preconceived notions. Any one ormore of these factors can cause deviations in Vedic interpretation.

Q. What are the different approaches of Vedic interpre-tation since ancient times?

Ans. While critically examining all approaches of Vedic inter-pretation, Yudhisther Meemansak (Vedic Sidhanta Meemansa, p.62) classified them into four groups according to the periods:-

(1) Prag Yagyic period (since revelation upto beginnning ofDwapar)

(2) Pre Yagyic period (upto end of dwapara)

(3) Post Yagyic period (from Kalyug to end of 19th century)

(4) Modern period (1901 onwards)

During the Prag Yagyic and Pre Yagyic period, the basis of Vedic

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interpretation was science and humanities. It included three-foldand even five-fold approach of Vedic interpretation with emphasison material, metaphysical and spiritual approach. But later on i.e.,during the Yagyic period, it was proclaimed that the purpose of theVedas is Yagya and other rituals only. Emphasis hence was laid onritualistic approach of Vedic interpretation, and several hypothesiswere conceived to explain the meaning of mantra which led to awide diversity.

Q. Kindly enumerate the main commentators of the Vedas.

Ans. Some available names of ancient Vedic scholars are:Maharishi Brahma, Kapil, Marichi, Atri, Angira, Pulastya, Pulah,Ritu, Bhardwaj, Vashishtha, Brigu, Dakshya, Manu, Jatukarnya,Vishwamitra, Kashyapa, etc. During the last 1,300 years the maincommentators have been Skand Swami, Narayana, Udgitha,Hastamalak, Venkat Madhava, Bhatt Govind, Laxmana, Yajwa,Anand Tirtha., Atmanand, Sayana, Ravana, Mahidhar, Muddgal,Bharat Swami, Bhatt Bhaskar, Ubbat, Shaunak, Gaurdhar, HariSwami, Deva Swami, Anandhoh, Venkatesh etc. Besides these,Swami Dayanand, Shri Aurobindo and their followers, Pt.Satvalekar, and several western Indologists (Max Muller, Grifithetc.) and others have translated the Vedas in Sanskrit, English, Hindi,German and French. The above names are not necessarily com-plete in a chronological order and these commentators have adopteddifferent approaches to reveal the secrets ot the Vedas (Vedicvangmaya Ka Itihas; Bhagwatatt).

Q. What types of Vedic commentories are available now?

Ans. Most of the ancient commentories are not available now.Only their references are visible in Vedic literature. However, someof the post Yagyic and modern translations are available. In Yagyicapproach emphasis has been laid on rituals, polytheism and Yagyas

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along with some contents of spirtualism. The modern approach canbe further divided into four classes; viz. (i) Commentaries influencedby Puranas and rituals including Viniyoga; (ii) Yaska-basedDayanand’s approach, (iii) Sayana based western approach and(iv) Shri Aurobindo’s psychological and philosophical approach.

Q. What are the main characteristics of Dayanand’s Com-mentary?

Ans. Dayanand did not propose any new approach of vediccommentary of his own. But he simply revived the ancient tradi-tional Prayagyic approached of Yaska, based on nirukta and gavefull justification of the same quoting other ancient Vedic texts, i.e.,Brahmanas etc. This approach is based on the following principles:(i) The words of Veda mantras are composite, underived and notcompletely underived or rigid or roorhi; (ii) Wherever the subjectmatterof the mantra is adoration or worship of God, the wordsAgni, Indra, Vayu etc. means God; (iii) Interpretation of the mantrashould be according to its devta, i.e., subject matter, and metre,along with due consideration of notation of the words; (v) A mantrashould be translated into four fold-sense, i.e. material, metaphysi-cal, spiritual and practical and intergration of these view points willcertainly reveal utmost the secret of the mantra; (v) Since Vedas areDivine revelation, there is no human history written therien and (vi)Vedas should be viewed as texts of complete knowledge to guidehumanity for the fullest development of their physical, mental andspiritual powers, and for exploration of metaphysical, cosmic andnatural sciences to generate new technology for the welfare of thesociety as a whole and not destruction. His Vedic exergy is strictlybased on Vedic grammer Etymology, subject matter and logic in acoherent manner. Therefore, it is very consistent, reasonable, logi-cal, natural, scientific and non-contradictory in the entire Vedas.Thus he laid a very sound rational and reasonable foundation of

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Vedic interpretation. On the basis of these principles. Dayanandexamined the available commentaries and vehemently criticised thoseof Sayana, Ubbat and mahidhar and all those of western indologistsbased on them wherever they were unethical, unreasonable andinconsistent. In this context T.L. Vasvani writes: “Swami DayanandSaraswati was in the first place India’s eye opener to the wis-dom of the Vedas. I know none in modern India who was sogreat a scholar as the swami’’ Shri Aurobindo also appreciatedDayanand’s approach. He writes, “Why should not the founda-tion of Vedic thought be natural montherism rather than thisnew fangled monstrosity of henotheism? Well, because primi-tive barbarians could not possibly have risen to such highconceptions, and if you allow them to have so risen, you im-peril our theory of evolutionary stages of human develop-ment. Truth must hide itself, common senese disappear fromthe field so that the theory may flourish,. I ask in this point,and it is the fundamental point who deals most straightfor-wardly with the text, Dayanand or the western scholars? Fur-ther he says “In the matters of Vedic interpretation-Dayanand will be honoured as the first discoverer of the rightclues. Amidst the chaos and obscuities of old ignorence andage-long misunderstanding, his was the eye of direct visionwhich pierced to the truth and fastened on that which wasessential.’’

Q. What are the main features of European commentar-ies?

Ans. During 1850 to 1930, a large number of EuropeanIndologists provided commentaries on the Vedas in German, En-glish and French. Their main source was Sayana’s ritualistic com-mentary which was further distorted by them according to their ul-terior motives. While neglecting Sayana’s concept of divine revela-

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tion, monotheism, and period of creation of the Vedas, they coinednew concepts as polytheism, human history., wars of kings, idolworship, composition of Vedas by human beings during the last twoto three thousand years B.C. with scant appreciation here and there.Several of these authors as Max Muller, Griffith, Monier williams,Roth, Keith, Rudolf, Weber etc. were either Christian Missioneriesor politically motivated; and certainly not the seekers after truth ofthese oriental texts of the Hindus; and there appears to be no rea-son for the same. Their main objective was to malign and distort thesupremacy of the Vedas and create suspicion and disrespect forthem amongst their believers-the Hindus. Max Muller, a great big-otry clearly wrote in affirmation in a letter to his wife in 1886 thus-“I hope, I shall finish this task and I feel convinced though Ishall not live to see it. Yet this edition of mine and translationof the Vedas will hereafter tell to a great extent on the fate ofIndia and on the growth of millions of souls in that commu-nity. It is the root of their religion and to show them what theroot is, I feel sure is the only way of uprooting all that hassprung from it during the last three thousand years.’’ On theother hand, he was finding Dayanand’s translation of the Vedas as a‘painful source’ as expressed in one of his another letter, MaxMuller wrote to secretary to State for India on 16 December, 1868thus: “The Ancient religion of India is doomed now, if Chris-tianity does not step in whose fault will it be’’? Similarly M.Monier Williams wrote in the introduction of his Sanskrit EnglishDictionary thus “That the special object of his munificent be-quest was to promote the translation of the scriptures intoSanskrit, so as to enable his country men to proceed in theconversion of the natives of India to the Christian religion.’’Further in his book “The Study of Sanskrit in Relation to Mis-sionary work in India,’’ he wrote “When the walls of the mightyfortress of Hinduism are encircled, undermined and finally

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stormed by the soldiers of the Cross, the victory of Chris-tianity must be final and complete.’’

This is why most of these Vedic commentaries are ill-motivatedwith preconceived notions engulfed with Missionary zeal and bi-ased approach. Now communist press has adopted the same ap-proach from their literature. Frankly speaking European commen-taries are, totally at variance with Indian tradition and true spirit ofthe Vedas, baseless, inconsistent, unscientific and a stigma on theVedas and certainly not worth consideration. All national, socialand political problems we face today, in India, are the results of thisbiased interpretation of the Vedas and its propaganda during Britishrule and even today.

Q. What are the main characteristics of Shri Aurobindo’sapproach of Vedic interpretation?

Ans. While whole heartedly appreciating Swami Dayanand’sinterpretation, Shri Aurobindo opined (Secret of the Veda p. 30)that “the Veda is primarily intended to serve for spiritualenlightment and self culture.’’ In his translations of Veda, heemphasised on esortic, psychological and philosophical contents ofthe vedas and assumed Rishies as philosophical powers. He says:“the central idea of Vedic Rishis was transition of human soulfrom a state of death to a state of immortality’’. Further “theVeda is a book esortic symbols almost ofspiritual formula which masks itself as a collection of ritualpoems.’’ He does not accept ritualism to the extent of Sayana andcriticises western commentaries also. His spiritual interpretation ofthe Veda is very inspiring and has been accepted by several schol-ars viz. Pt. Madhusudan Ojha. Dr. V.S. Agarwal, Dr. Ganga NathJha, Dr. Fateh Singh and others. More research is needed for amost coherent interpretation of the Vedas.

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Q. Which Vedic commentary should a common personread?

Ans. Amongst the Vedic commentaries available, those ofDayanand and his followers are quite reasonable and pragmatic.However they need further elaboration on several points, particu-larly in the meta-physical and spiritual sense. Shri Aurbindo’scomemntary though available on few Suktas is also quite inspiringin its esortic, psychological and philosophical view point.

Q. Are Swami Dayanand’s commentaries available on allthe Vedas?

Ans. No. during his life time, Swami Dayanand could com-plete the translation of Yajurveda and of Rigveda only upto 2ndmantra of sixty one Sukta of seventh Mandala (7.61.2) Howeverhe established his basic principles, concepts and methodology ofinterpretation in his book Rigvedadibhashya Bhumika on the basisof Yaska’ Nirukta. His followers later on completed the translationof all the Vedas which are now available in Hindi as well as in En-glish. Notably amongst these translators are; Pts. jaidevaMeemansak, Tulsi Ram, kshemkaram, Dharam Deva. Vaidhyanath,Vishwath, Bhuamnand, Yudhisther, Meemasak, Priyabrat, Dr. SatyaPrakash Dr, Satya kam, Hari Sharam, Devi Chand, Dr. Ram Nathand others, who elaborated and refined further Dayanand’s ap-proach.

10. OBJECTIVES AND TEACHINGS OF THE VEDAS

Q. What are the objectives of imparting Vedic knowledgeto humanity?

Ans. The objectives of God in revealing the knowledge to hu-manity with the creation of human beings was that the people could

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know in the beginning itself their do’s and don’t dos. They couldalso be familiar with their duties towards their family members, so-ciety and nation with ultimate goal of their life so that they can makeimmense development in their mental and spiritual powers. It wouldhave been very unjust and unfair on the part of Omnipotent, Omni-scient and Almighty God to punish a person for one’s unlawful andimmortal acts without advising in advance the consequences of one’sacts. Every one should reap the fruits of one’s acts in the eternalsystem of His creation, and for this purpose, it is not only logicaland just but also essential that human beings be made familiar withtheir duties and responsibilities so that law breakers could be pun-ished accordingly.

Q. What are the ways of self improvement?

Ans. According to Manu every person should try to improveand possess the following ten qualities viz Patience, Forgiveness,Penance, the thefilessness, purity of body, mind and soul, self con-trol of mind and acts, wisdom, knowledge, truthfulness and serentiy.

Q. Why do the Vedas emphasise on Yagya so much?

Ans. Because the concept of Vedic Yagya is very comprehen-sive. It is not only confined to offerings of some filameable materialsto fire as is commonly misunderstood. Literally Yagya means wor-ship, purification, self improvement, study of scriptures, offering ofalms and service to society, respect of elders, scholars and guestsand welfare of all living creatures. Thus Yagya covers all the nobleactivities of human life in all spheres of activities. These Yagyas areof five types and are performed through Brahmayagya,Devayagya, Pitrayagya Balivaishwa Yagya and Atithi Yagya.The overall purification of body, mind, soul and environment aroundus, and removal of evils from the society and nation, is Yagya. There-fore, the vedic concept of Yagya is the overall welfare not only of

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human beings irrespect of their so-called religion, but of all livingbeings, in different forms or Yonis.

Q. What is the concept of God in the Vedas?

Ans. Accoriding to the Vedas, the God is one and one only. Heis Formless, Creator, Sustainer, and Destroyer of universe, Just,Omniscient, Omnipotent, Almighty, Eternal, Erudite, All-Pervad-ing, Everlasting, Immortal, Kind, Senewless, Diseaseless, Imper-ishable, Unchangeable, Undecaying, Fearless. Pure and Supreme.All visible and invisible objects of the universe are derived fromHim and later on, all these are absorbed in the same Creator.

Q. What are the relationships between God, Soul andPrakrati?

Ans. There is a close relationship between God, Soul andPrakrati visible and invisible activities of the world. All the three areeternal, and while working together they have their own indepen-dent identity. The Prakrati or matter is the finest uniform elementundefined so far by science which is the only source of all physicalworld like sun, moon, earth, metals, sky, planets, vegetation etc.,Thus the Prakrati is inert, lifeless, eternal and inactive. On theotherhand, the soul is also eternal, unborn, immortal, deathless, in-visible, sensitive, innumberable, atomic, active, novice and passesthrough the cycle of life and death of the body. The soul being sen-sitive, self-judicious and free of act bears the fruit of one’s ownactions in continuity of life and death accroding to the truthful DivineLaws uner His control and passes through several bodily speciesor Yonis by way of life and death cycle. A soul by virtue of onespious and noble acts can attain the highest state of perfection inpurity, serenity and self-control and can attain Moksha. But it canneither achieve all the above mentioned qualities and powers ofGod viz. Creator, Supporter, Destroyer, Controller of universe,

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Vedas Introduced

Omnipotent, Omniscient and Almighty etc., nor it can become GodHimself. Similarly, the God has not to come down Himself on earthin any bodily form simply to get His own eternal, truthful, social andmoral laws implemented, and to punish the law breakers. But theeternal and truthful laws can be maintained on the earth by otherways also. For that, He can certainly urge a pious soul to take abodily form on earth to protect the truthful, moral laws and a hu-manitarian religion, and aboslish law-lessness and unjustice fromthe society. Being Omnipresent, He is present in each and everysoul. Therefore, a person can neither be the God in the true strictsense nor God has to adopt Himself any bodily form to maintainlaw, order, peace and morality in the world. He can send pioussouls for this purpose. Therefore, God, Soul and Prakrati, i.e. allthe three, while working together and interacting simultaneously inall worldly activities, possess specific characteristics, qualities, ac-tivities and capabilities differently. This concept of Vedic Trinity orTraitwad is very scientific, rational, logical and pragmatic.

Q. Do the Vedas prescribe the worship of many gods andgoddesses?

Ans. No. The Vedas are not polytheistic as misunderstood andmisinterpretted by some. They are purely monotheistic; and pre-scribe the workship of one and only one God whose characteristichave been mentioned earlier. Moreover, there can be no two ormore gods of those characteristics. The misconception has devel-oped amongst some due to the same word God being used forDeva, Devta and Ishwara in English language while in Sanskrit(Vedic) all are different with some noble qualities common amongstthem. Accroding to Nirukta (7.15) the word ‘Deva’ is defined as:

n‰˘¥……‰ n˘…x……u˘… n˘“……x……u˘… vv……‰i…x…u˘… P…÷ ∫l……x……‰ ¶…¥…i…“ i… ¥… ( x…. 7.15) I

“The devas are so called because they give light, shine, and

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instruct or because they have their abode in the regions of light’’Thus God is ‘deva’ who gives the true knowledge in the beginningof creation. Sun, moon etc. are devas as they give light, and learnedpeople and philonthropists are devas or devtas as they propagateknowledge and give alms to needy people and social organisations,respectively. Thus Sun, Moon, Earth, noble and learned peopledespite of being devas or devtas, cannot be God in the strict sensementioned above as there cannot be several Gods or Ishwaras.However, some of the illuminating objects like Sun, Moon, fire etc.have been taken for deva or God as well as for physical forces ofnature depending upon the subject matter of the mantra. However,these physical forces of nature also enrich and facilitiate human life,reflecting some benevolent qualities of God, and so they are devaor devta. A devotee adores God according to one’s own conceptsand, qualities, he or she desires to imbibe in one’s life viz....Suryafor life, energy and knowledge, Laxmi for prosperity, Saraswati foreducation, Indra for Power and Earth for agricultural productionetc., Actually Sun, Moon, Agni, Earth, Indra, Brahma, Laxmi, Rudra,Shiva,Vishnu and other physical, terrestial and spritual powers pos-sess some of the attributes and qualities of God to some extent.These are also the names of one and the same God. People simplyadore the same one God, in different forms and names.

Q. How can a person get ride of the cycle of life and death?

Ans. One can get rid of this by adopting a continued processof self improvement in one’s own physical, mental and spritual pow-ers. Maharshi Patanjali has laid out a very systematic procedure forthe same in his Yoga Darshan known as Ashtanga Yoga. It includes.

™…®…, x…™…®…, +…∫…x…, |……h……™……®… |…i™……Ω˛…Æ˙ v……Æ˙h…, v™……x… +…ËÆ˙ ∫…®…… v…

5 Yama (truth, non violence, celebracy, theftlessness andunhoarding of wordly goods), 5 Niyama (Purity, contentment, pen-

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ance, study of Vedas and scriptures, worship and theism) Asana(posture) Pranayama, Prityahar, Dharna, Dhyan (meditation) andsamadhi, and some sects have stressed only on a few of these forattaining moksha as truth, non violence, celebracy, knowledge,medittation etc. which are a fraction of this yogic procedure. Thiseight-tier system of Vedic religion is most scientific, rational, benefi-cial and complete in all respects. This constructive approach leadsto an overall improvement in the physical, mental and spiritual pow-ers and is ultimately a full-proof approach to attain moksha. Thisyogic dhyan system has drawn attention of all enlightned personseven amongst the non-Hindus of the world.

Q. Are some of the social evils present amongst the Hin-dus supported by the Vedas?

Ans. No untruth, superstition, dogma and social evil is sup-ported by the Vedas. The present system of casteism and untouch-ability by birth and social discrimination in community feasts, childmarriage, dowry, life long widowness and Sati are certainly notprevelent in the Vedic teachings. There, the entire humanity of theworld is considered as one Manav Jaati while the so-called castesystem is accroding to one’s own choice and not by birth. Thoughthere is description of about two hundred different professions inthe Yajurveda itself but they are not mentioned as Jaatis or castes asconsidered today on birth basis. Four Verna system described inthe Vedas is absolutely accroding to the nature, qualities and activi-ties of a person and not according to the birth with parentage of aparticular profession. According to Manu, Varna is changeable aswe see today the difference in the profession of father and son some-times, according to ones qualities. A Shudra is no caste even today;and a Shudra could be Brahmaa by noble acts and knowledge andBrahmana can deteriorate to Shudra who is defined in Vedas as(i……∫…‰ ∂…⁄p®…¬) one earning livelyhood by skilled or hard unskilled labour.

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There is not a single evidence of untouchaility in all the four Vedas.On the other hand, Vedas approve casteless marriage, allow everybody to study them, and perform Yagya everyday, there is no socialdiscrimination in marriage, community feasts and religious festivals.Negligence of Vedic studies is the cause of all social and religiousevils, superstitions and dogmas, unpatriotism, deterioration of moralcharacter in private and public life and lack of harmoney in familylife. Therefore, understanding propagation and implementation ofVedic teachings in all walks of life, is the only solution of presentproblems (for details see author’s book-Hindu Dharma ShastronMen Chhua Chhoot?)

Q. Are the Vedic teachings applicable to our modern so-ciety?

Ans. Certainly yes. Because all the Vedic teachings are logical,practical, beneficial, rational and scientific. They are eternal, be-yond the scale of time and space, and therefore, are worthy ofadoption at any time in all spheres of human life. All Vedic teachingsare based on humanitarian principles and truthful ideas and ideals;and are therefore suitable to the modern society and will be forfuture also. They are eternal and universal.

Q. Are the Vedic teachings for a particular caste, creed,race, sect, region or nationality?

Ans. No. The Vedic teachings are for the entire humanity; andare equally applicable to one and all, independent of caste, creed,region geographical or political boundaries. They are not meant fora particular group of people as we witness in Quran, or Bible. Inthe language of Veda, all people of the world are as one class ofhumanity. Therefore, their teachings are free from all the discrimina-tions of colour, caste, creed, nationally etc. Even the Vedic religionis not after the name of any particular person like Islam after

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Mohammed, Christianity after Jesus, and Budhism after Buddha.

Q. Do Vedas prescribe conversion of religion?

Ans. No, there is no mention of religious conversion in theVedas as we find in Quran and Bible, and a political zeal amongsttheir followers for conversions. It is because there was no otherreligion at the time of revelation of the Vedas. Moreover, Vedasemphasise to develope noble character (EfiÚh¥…xi……‰ ¥…∑… ®……™…«®…¬) in hu-man beings of the world. But the socio-political condition of Indiademands now not only to stop religious conversion of the Hindus toother religions but to bring back all those to Hindu faith who wereforcibly convered under British or Islamic Rule, or now under socio-economic conditions or otherwise.

Q. What is the ultimate objective of the Vedic teachings?

Ans. The sole objective of the Vedic teachings is an overalldevelopment of entire humanity in their personal, social, nationaland international outlook and also to establish and strengthen mu-tual love, peace, prosperity and cooperation. Ideally Vedas envis-age the concept of universe as one human class, one language andone uniform thought process. This is why there is no sectarianism,regionalism, communalism, fundamentalism, hatred and separatismin the Vedas. The Vedic teachings are inspiring, thought-provoking,constructive, creative, moral, ethical, humanitarian, based on equalityand love. They prescribe duties of every living being, male or feamlealike towards family, society and nation. Vedic teachings are worthadoption in daily life, encourage people to grow and allow othersalso to grow in all fields of activity. Universal love, equality brother-hood, peace, prosperity, fearlessness and truthful conduct is thegist of Vedic teachings.

Q. Why should one study the Vedas?

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Ans. Everyone should study and adopt the Vedas. Becausethe unbelievers of the Vedas should read them for comparative studywith their religious texts and the believers to seek more and moreinspiration for a nobler daily life and for more staunch faith in themin the modern era of science and reasoning. I a m convinced, it willadd to the quality of life of every reader of the Vedas, help in en-hancing moral values, releive mental tension and create more har-monious atmosphere in personal, family and social life. Vedic teach-ings provide solutions to all human problems, and implicit faith inthese Divine texts will certainly prove inspiring for a better morallife. Every one must recite a few mantras daily and read all theVedas with understanding. Let us be noble and make our progenynoble ""®…x…÷¶…«¥… V…x…™…… nË¥™…∆V…x…®…¬'' through the study, contemplation andimplementation of Vedic teachings in one’s life. All the four goals oflife as dharma, economic prosperity, pleasures of life and mokshaare attainable in one’s life time through the Vedas.

Q. Can the study of the Vedas help in the integration ofHindu sects and society and humanity as a whole?

Ans. Certainly yes. Like other sects of the world religions, alarge number of sects have developed in Vedic religion during thelast thousands of years and all these Hindu sects accept Vedas astheir prime source. The differences in Vedic interpretations has ledto the creation of several sects leading to worship of different godsand goddesses as incarnate of Supreme Lord and their mode ofworship. Following of Dayanand’s translation of the Vedas will helpunderstanding the true Sanathan Dharma and will lead to the unifi-cation of different sects of the Hindus. Moreover, all Indian lan-guages have also been derived from Sanskrit. Therefore, Sanskritlanguage and the original message of the Vedas can be the only andmost important single unifying force and factor in the present envi-ronment of separation, sectarianism and regionalism caused by the

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different languages. Hindu culture is basically the Vedic culture andBharat is a Hindu state. Therefore, the cultural and religious unity ofthe Hindus, the majority population of India, through the study andpropagation of the Vedas, can be a unique approach of integratingall the Hindu sects in the reconstruction of social order, removal ofsocial dogmas and evils, vicious practices and religious supersti-tious. Therefore, the prosperity, sovereignity and intergration of HindSociety and India as a whole, lies in the consolidation of Hindusects and revival of the Vedas. Even today, whatsoever cultural andnational unity is visible in India, its seeds lie in the ideas and idealsscattered in the Vedas and Upanishads, and other Sanskrit texts;and certainly not in composite culture as is misunderstood and propa-gated by self-motivated politicians saying hypocritically Unity inDiversity. This is basically a misguiding slogan which is impracticaland has proved disastrous more so in the last 50 years even afterpartition of the country on two nation or culture theory. The solutionof all social, religious and political problems in the country lies in therevivalism of the Vedas in their true spirit and unifying the Hindusociety on the basis of Rigveda’s last Sukta.

Q. How one should study the Vedas for maximum ben-efit?

Ans. In order to gain maximum benefit of the Vedas, one muststudy first the introductory books on them. This will help to under-stand the basic concepts, themes, method of interpretation, secretsand visions of the Vedas. After being familiar with the style ofpresentaion of the mantras, one should study the Vedas with fulldevotion and faith in their true spirit; While reciting and/or perform-ing Yagya or any ritual, one should be clear with the true meaning ofthe mantras used. Otherwise it would be much less beneficial. Fulldedication and implicit faith in the Divine teachings of the Vedasbegets pleasure, purification, perfection and salvation. However,any enquiry on the Vedas be got clarified from the Vedic scholars.