Entire body of ancient sacred revelations of truth, chief among which are four books: the Rig-Veda, Yajur Veda, Sama Veda, and Atharvana Veda. (Glossary for the Vahinis)

 

Vedas - The oldest and the holiest of the Hindu scriptures, the primary source of authority in Hindu religion and philosophy. They are four in number --- the Rig Veda, Sama Veda, Yajur Veda and Atharva Veda. (SSS Vol.1 – Glossary)

 

The sage Vyasa classified the Upanishads and allotted them among the four Vedas. The Rig Veda has twenty-one branches and each branch has one Upanishad allotted to it. The Yajur Veda has 109 branches and 109 Upanishads. The Atharvana Veda has fifty branches and fifty Upanishads were its share. The Sama Veda has a thousand branches and the balance, namely, 1000 Upanishads were its share. Thus, the 1180 Upanishads were assigned by Vyasa to the Four Vedas. (UV, p.5)

 

Our Vedas have been teaching us several aspects of Satyam, or truth, of Jnanam, or wisdom, and of Ananta, or endless. We must make an attempt to understand and search for truth and put it into practice. (SSB 1974, p. 24)

 

Veda is made up of, and consists of, words which are arising from sound as the basis. Vedas are the very personification of sound. (SSB 1974, p. 77)

 

Vedas have four parts, namely Samhita, Aranyaka, Brahmana and Upanishad.(SSB 1974, p. 109)

 

The three aspects Shravana, Manana and Nididhyasana are respectively representative of the three Vedas, the Rig, the Yajur and the Sama. These are also represented by the three aspects of the divine, namely, Ida, Saraswati and Bharati. Here Saraswati corresponds to Shravana, Ida corresponds to Manana and Bharati corresponds to Nididhyasana. (SSB 1974, p. 202)

 

Rama, Lakshmana, Bharata and Shatrughna are the embodiments of the Vedas. Shri Ramachandra represents the Yajur Veda, which says that Dharma is the most important thing and that the practice of Dharma is necessary for us during our life. Lakshmana accepted Rama’s order as final and was repeating his Mantra in that manner, and thus Lakshmana represents Rig veda. Bharata was always in the belief that singing the name of Lord Rama would give salvation and he thus represents Sama Veda. Shatrughna followed the advice of the three brothers, Rama, Lakshmana and Bharata, and attempted to destroy all the enemies. Shatrughna can, therefore, is compared to the Atharva veda. (SSB 1977, pp. 85-86)

 

‘Vetti ithi Vedah’ (Vedayati Iti Vedah) Knowing knowledge is Veda. That is to say, man can know from the Vedas, the code of right activity and the body of right knowledge. The Vedas teach man his duties from birth to death. They describe his rights and duties, obligations and responsibilities in all stages of life – as a student, householder, recluse and monk. In order to make plain the Vedic dicta and axioms and enable all to understand the meaning and purpose of the do’s and don’ts, the Vedangas, Puranas and Epic texts appeared in course of time. Therefore, if man is eager to grasp his own significance and true reality, he has to understand the importance of these later explanatory compositions also.

 

This is the reason why the ancients taught the Vedanta’s and other related texts even before the pupils learnt the Vedas. This was a must in the Gurukulas, or Hermitage Schools, of the past. In those days, the Bharatiyas studied the ‘Fourteen Vidyas’ or ‘Subjects’. The Vedas were learnt by rote. The master of the Vedas, who had learnt the Vedas in this manner was called Jada, or Inert! But the word did not convey the meaning that he had not known anything. ‘It only meant that he had nothing more to learn and was therefore ‘inactive’ and ‘content’. Through the study of the Vedas, he had become the master of all knowledge. In order to make this human career worthwhile, the study of the Vedas was considered very essential. The stream of Indian culture always emphasised the authority of the Vedas as the supreme authority for deciding the values of human living. (BPV, pp. 74-75)

 

The Four Vedas: of the Vedas, the first is the Rig Veda. It is generally considered as composed of ten ‘mandalas’, or sections. In the first nine sections, hymns in praise of God under the names of Agni, Indra, Maruti, Ushas, etc are found.

 

Historians and researchers have suggested certain theories to explain how these hymns of praise arose. Men in those days realised that Agni (Fire), Vayu (Air) Maruti (Wind) etc were far more powerful than them and so, described their divine qualities and propitiated them.

 

The second of the Vedas is the Yajur Veda. This Veda has two recensions, the Krishna Yajur Veda and the Sukla Yajur Veda. This Veda refers to the Ganga river and its region. It is the source of the Uttara Mimamsa school of thought and interpretation.

 

The Yajur Veda has seven sections called Aranyakas, or Forest Texts, indicating by that very name, that it refers more to disciplines and spiritual exercises which can be practised only in the seclusion and silence of the forest.

 

The third Veda is the Sama-Veda. In this collection, many of the hymns (rks) of the Rig Veda are repeated, but with additional musical notes so that they may be sung during Vedic rituals and ceremonies. So the Sama Veda is mainly Swara or musical notation. The Rig Veda Aryans lived on the banks of the Sindhu River, while the Yajur Veda came to their awareness when they were on the banks of the Ganga. The Sama Veda songs are also visualisations of the same  era, but the people seem to have then occupied even the middle region of Bharat. The Sama Veda is referred to as the Gana Veda also, in order to highlight its musical nature. All musical schools are derivatives from styles that mark out the Sama Veda. All tones and notes are embedded in that Veda.

 

The fourth is the Atharvana, or Atharva Veda. Many have described it in many diverse ways. Some have even denied it the status of a Veda. Others say that it is made up of what remained after the collation of the rest. In the other Vedas, the might and mystery of the Gods are described. But in this Veda, the possibility of man acquiring certain powers and mysteries by his own effort and exercises are mentioned. This is its speciality. Hatayoga, Tiraskaran Vidya, Ashtayoga – these are made available for man only in this Veda. (BPV, p. 75-76)

 

वॆदॊ अखिलॊ धर्म मूलम् स्मृति शीलॆ च तद् विदाम्,आचारश् च ऎव ... तुष्टिर् ऎव च" - मनुस्मृति २.६

Vedo akhilo dharma mulam smruti sheele cha tad vidam: The Vedas are the root of all Dharma’. In the study of the Veda, you should look for the meaning that satisfies the heart and not be content if the meaning satisfies the head! (SSS Vol.2, p. 219)

 

The Vedas are reputed to be ‘three-sectioned’. ‘Kanda trayatmakam’, the three sections being Jnana, Upasana and Karma. These three are found in the Upanishads too; they represent also the Advaita, Vishishtadvaita and the Dvaita systems of Philosophy too. (V Vahini, p. 2)

 

The Lord intent on the regeneration of the world, communicated Vedas through Hiranyagarbha and, then Hiranyagarbha in turn, passed them on to His Ten Manasputras, including Atri and Marichi. From them, the Vedas spread among humanity, handed down from one generation to another. As time passed, ages accumulated and continents moved, some Vedas got lost, or were neglected as too difficult for comprehension, until only four have survived into modern times. These four were taught by Vedavyasa, the greatest among the exponents of the Vedas, to his disciples, in the Dwapara yuga.

 

When Vyasa was thus expounding the Vedas engaged in spreading the sacred scripture, one disciple of his; Yajnavalkya by name, incurred his wrath and as a punishment, he had to regurgitate the Yajur Veda that he had already learned, under the custody of his Guru and leave the place to take refuge in Surya deva, the treasure-house of the Vedas. Just then, the Rishis who revere the Vedas, flew into the place in the shape of Tittiri birds and ate up the regurgitated Yajur Veda. That particular section of the Veda is called ‘Taittiriyam’. Meanwhile Surya deva was pleased at the devotion and steadfastness of the unfortunate Yajnavalkya. He assumed the form of a Vaji, or Horse, and blessed the sage with renewed knowledge of the Yajur Veda. The sections thus taught by the Vaji came to be called Vajasaneyi. The Yajur Veda as promoted by Veda Vyasa is called Krishna Yajur Veda, and that handed down by Yagnavalkya is the Sukla Yajur Veda. (UV, pp. 7-8)

 

‘Vedayati Iti Vedah’, that is to say, Veda means, that which makes you know. The cosmic principle is amenable to the mystic formulae and sound patterns that the mantras of the Vedas represent; the four fundamental urges of man, (Dharma to be righteous; Artha, to earn and accumulate; Kama, to desire and get the desire fulfilled and Moksha to expand and get liberated from the ‘here and now’, into the ‘ever and everywhere) get sanctified and sustained by the Vedic path. The material physique of God can be adored by the Yantra; His spiritual physique has to be propitiated by means of mantras. (SSS Vol.9, p. 135)

 

The Vedas have two major sections: the Karma kanda and the Jnana kanda. First comes the Karma kanda and it is followed by the Jnana kanda. In the Karma kanda, a number of different ‘kratus’, or sacrifices in which oblations are offered in the sanctified fire, are mentioned. Most of them have been given up by Bharatiyas in recent times since it has become difficult to perform them with the exactitude which the Vedic rules prescribe. Some still continue in a very attenuated form. In the Karma kanda, the moral codes are insisted upon very much. The moral rules and restrictions regulating life and conduct refer to the Brahmachari (the student) stage, the Grihastha (householder) stage; the Vanaprastha (recluse) stage and the Sannyasa (monastic) stage. Also the Karma kanda declares what is right and wrong for people following various professions and occupying different statuses. These are being followed here and there, in some thin form, by people in India.

 

The Jnana kanda is called Vedanta, or the end of the Vedas, the goal, the finale. The Jnana kanda is enshrined in the Upanishads. The adherents of the Dvaita, Vishishtadvaita and Advaita schools of philosophical thought, the worshippers of Shiva, Vishnu, Shakti, Surya and Ganapati - all accept the supreme authority of the Vedas. They may interpret the Upanishads and other texts according to their own predilections and intellectual calibre, but no one dares question the authority of the Veda, or Vedanta. (BPV, p. 71-72)

 

The Vedas are ‘endless’: ananta vai Vedah, but they were reduced into four collations and their essence was preserved in those forms. For promoting peace and prosperity in the world, the four were then taught and propagated. They are the Rig, Sama, Yajur and Atharvana Vedas. They uphold Dharma (righteousness), proclaim the Reality, and promote peace and harmony by developing among men the attitudes of worship, music and adoration and also by the cultivation of skill in weaponry and war. They present the ideal before mankind, and exhort them to follow. (BPV, p. 72)

 

The Vedas contain the secrets of all the arts, which confer progress on man. (SSVahini, p.183)

 

The Vedas are the soul that sustains the spiritual life of Bharat; they are the breath that keeps the people alive. The Vedas are the oldest literary creations of man. (SSVahini, p. 182)

 

The word ‘Veda’ originated from the root ‘Vid’ meaning ‘to know’, ‘Vidam thu anena iti Vedah’. ‘That which reveals and makes clear in all knowledge is Veda’. The Veda can be mastered neither by limited intellect nor by limited experience. The sacred Veda instructs all that one requires for his spiritual advancement. It instructs one in the means and methods to overcome all sorrows and grief. It instructs one in all spiritual disciplines, which can give unshaken peace. No one has understood correctly the beginning of the Veda or its end. So, it is hailed as Anadi (beginningless), and Sanathana (eternal). Since the first and the last of the Veda are not known, it is Nitya, everlasting. The intelligence of humans is tainted, but since the Veda has no trace of taint, it is concluded that it cannot be a human product. So the Veda is also characterised as A-pourusheya (non-personal). (SSVahini, pp. 176-177)

 

The Veda is the Mother of all the Shastras. The Veda emanated from God Himself as inhalation and exhalation. The great sages, who were the embodiments of the treasure gained by long ascetic practices, received the Veda as a series of sounds and spread it over the world by word of mouth from preceptor to pupil. Since it was ‘heard’ and preserved by generations, the Veda is known as Sruti, ‘that which was heard, or listened to’. The Veda is endless. (SSVahini, p. 176)

 

The Veda is known as Chhandas also. This name means pleasant, joyous; it is also associated with the kindred meanings strong, vital, shielded. Since all the attributes and characteristics can be predicated of the Vedas, the name referred to above is very appropriate. (SSVahini, p. 199)

 

The four Varna are the limbs of the divine body, of the One and Only Lord. Each is important and indispensable for its own role. The goal of each is to serve the Lord by service to man, rendering it in accordance with its Dharma, the accredited modes of conduct and modes of behaviour. (SSVahini, p. 217)

 

Veda is the name of mass of divine knowledge. Veda teaches the Truth that cannot be revised or reversed by the passage of time through the three stages - past, present and future. The Veda ensures welfare and happiness for the three worlds. It confers peace and security on human society. The Veda is the collation of Words that are Truth, which were visualised by sages who had attained the capacity to receive them into their enlightened awareness. In reality, the Word is the very Breath of God, the Supreme Person. The Unique importance of the Veda rests on this fact. Every being that lives in the world strives to possess what it desires and avoid what it dislikes. Know that the Veda instructs how to succeed in both these endeavours. That is to say, it lays down what has to be done and what should not be done. When these prescriptions and prohibitions are followed, one can earn the good and avoid the evil. Veda is concerned with both the material and spiritual, both this world and the beyond. If truth must be told all Life is Veda- filled. One cannot but observe its injunctions. ‘Veda’ is derived from ‘Vid’ which means, ‘to know’. So, Veda means and includes all Knowledge, Jnana. ‘Ananta vai Vedah. The Vedas are infinite. But, note that, in the beginning, there was just one Veda. Later, it was dealt with as Three and subsequently as Four.

Since the Veda was vast and limitless, it was difficult for ordinary men to study it. Moreover it would take endless time to complete the study. So, those who wished to learn were overwhelmed by fear. So, very few showed earnestness to study the Veda. For these reasons, something had to be done to make the study within reach of all who sought to learn. The arks or hymns of praise in the Veda were therefore separated from the rest and grouped under the title Rk-Samhita; the Yajus samhita; The Sama verses (capable of musical rendering) were grouped under the title Sama Samhita and the Atharva mantras (formulae and spells) were collected under the title Atharva Samhita. Vyasa, who was a partial manifestation of Narayana (God Vishnu) Himself grouped them in these collections. He was the son of Sage Parashara. He had mastered the scriptures and spiritual treatises. He was a great sage himself. He was a skilful coordinator. In order to promote the welfare of the mankind, he compiled the Veda into four parts and facilitated righteous living by all. He divided the Vedas into four and prepared

five samhitas. (LKV, pp. 4-6)

 

The Vedas have nine names by which they are denoted. They are: Sruti, Anushrava, Trayi, Amnaya, Namamna, Chhandas, Svadhyaya, Agama, Nigamagama. Those names have inner meanings. Sruti means ‘that which has been heard’. The Guru chants the Vedic hymn, the pupil listens with one-pointed attention, and reproduces it with the same voice modulations. This process is repeated until the pupil masters each hymn. Hence, the name Sruti is relevant. The name Anushrava also means the same, ‘that which has been heard serially’. Now the word ‘Trayi’, means ‘the three’. In the beginning there were three collations only in Vedic scriptures-the Rig Veda, the Yajur, and the Sama Veda. These three alone were considered important. So this word was used and it has stayed. The word ‘Amnaya’ is derived from the root ‘mna’ which means ‘learn’. Since the Vedas had to be learnt continuously and in a steadfast manner, they were collectively known as ‘Amnaya’ and also as ‘Namamnaya’. ‘Chhandas’ means a poetic metre, which can be set to music, as in Sama Veda. So, the Vedas themselves were indicated by that name. The name ‘Svadhyaya’ was applied to the Vedas, since they were handed down from father to son and from generation to generation, by the process of teaching and learning (Svadhyaya).

 

Agama means ‘that which has come, originated’. ‘Nigamagama’ is an elaboration of the same word. The Vedas have originated from the Breath of God; each syllable is sacred. Each word is a Mantra. The Vedas are all mantras. (LKV, pp. 8-9)

 

Each Veda has many ‘Sakhas’ and the total direction and purpose of each ‘Sakha’ is also to be known by the Vedic scholar. (LKV, p. 10)

 

Estimating the glory and grandeur of the Vedas is a task which no one can fulfil. The Vedas are unreachable, by means of either language or imagination. Yato vacho nivartante aprapya manasa saha (That from which words recoil, inaccessible even to the mind). Know that this is the truth and exult that you could know it thus. Those who have become aware of this are really blessed; diving into the depth, they have gained the precious gem; they have won the goal of Life, the Purushartha. Veda has many more names. For example, it is known as Prashna, also as Prathamaja. The names reveal the various facets of the Veda, the context and character of teaching. (LKV, p. 14)

 

Veda is the source of Dharma, moral life, righteous behaviour. Those who observe the norms relating to duties and taboos as laid down in the Veda and as interpreted by Mimamsa rule deserve the name Dharma - adherents. Those who interpret them as their own desires direct are adharma-adherents. This is the Artha, the meaning, declaration of distinction of The Vedas are the expression of the highly spiritualised vision of sages or Rshis. The Vedic mantras are the precious treasure garnered by Rishis for liberating man. Thus sayeth the Rig Veda. (LKV, pp. 17-18)

 

The Brahman concept of the Vedas is also denoted by the word that has ‘sa’ as the end syllable. Vedas for this reason means wealth (Dhana), wisdom (Jnana) and the highest potence (Param Aishvarya). The wealth here indicated is distinct from worldly gains and possessions. It is the means by which the supreme goal can be attained. In other words, the wealth acquired, through the Grace of Mother, Veda (Veda Mata) is the most potent Wisdom itself. For this reason, the Vedic Rishis prayed thus: ‘God! You are the very embodiment of the Veda (Veda Swarupa). Fill me not with the burden of cattle and children, but with the Wisdom that is the source of Param Aishvarya. I shall be fully content with that wealth (Dhana). And since such wealth is capable of being utilised for your service, you too will be glad when I have it’.

 

Those who recite the Vedas with the awareness of their meaning, experiencing at the same time the feelings embedded in the hymns, they alone can earn the Grace of Brahman, the Brahma Vidya, the Highest Wisdom, the Supreme Treasure (Sakala aishvarya). ‘Vedam Param Aishvarya’ (Veda is the highest treasure) ‘Vedayati Iti Vedah’. . (That which gives instruction is known as Veda). ‘Sah Vedastvam’ (Get instructed by the Veda). Wealth (Dhana) is desired and sought out (Artha) as a means-for prosperity and progress (Shubha). So, He too is known as Arthah. The Veda announces that the intuitive wisdom (Jnana) constitutes the riches (Dhana) the means by which the Almighty is attained; this alone deserves the name ‘Vedas’ or Vedic truth. Sruti (Vedic scripture) asserts that such wealth alone can confer the joy of satisfaction (tripti) to both the worshipper (aradhaka) and worshipped (aradhya).

 

The Rig Veda extols this form of wealth and refers to it as Sruthyaak, for it is the type described and recommended in the Sruti. The Veda approves as Vedic only that wealth that is earned through adherence to the moral codes laid down clearly for human guidance. (LKV, pp. 19-20)

 

Rig Veda enshrines mantras or potent formulae. It elucidates them and elaborates their meanings. These mantras have the Mantra ‘Rama’ as their crown. And Brother Lakshmana, who repeated it, recited it and relied on it, for everything in life and beyond, is indeed the embodiment of the Rig Veda. He teaches mankind that Ramachandra confers on man the Constant Presence of the Lord. The same Veda contains songs in praise of Creation and Creator and through adoration submitted into song, the Lord yields Grace. Bharata whose every thought, word and deed was an act of thanksgiving a paean of praise dedicated to Rama, was the Sama Veda itself. Then, we have the Atharvana Veda which is a collection of medical and ritual details of charms and protective amulets to overcome internal and external foes. Shatrughna, whose very name means ‘the destroyer of foes’ is therefore appropriately the Avatar of the Atharvana Veda. This Veda enables man to conquer evil habits, attitudes and tendencies, so that he can listen to the Voice of God and gladly translate the words into daily life. Shatrughna demonstrated by his humility, loyalty and devotion how he had won victory over his ego, greed and anger. (SSS Vol.11, p. 17-18)

 

The Vedas proclaim that immortality (the stage when one is merged in the birthless, deathless, universal entity) is feasible through renunciation and detachment only, and not through rituals, progeny or wealth. When one renounces selfish desires, his love expands into the farthest region of the universe until he becomes aware of cosmic love. (S&M, p. 310)

 

The Vedas are apaurusheya; that is, they have no identifiable human authors. They have emerged from God Himself as they were ‘heard’ by sages attuned to the Voice of the Divine. They communicated the Word to their pupils and they in turn taught them to their disciples. This process of imparting the Vedas and the Wisdom enshrined in them has continued through generation after generation of Gurus and disciples up to our own times. (Sutra Vahini, p. 1)

 

The Vedas assert that Brahman is the Cause of the Cosmos (Jagat) by using the word ‘Sat’ to denote it. Sat is the ‘Ever Conscious is’. The Vedas do not speak of anything that is ‘not-Conscious’ or achetana. All is Chetana, all is, all is Brahman. (Sutra Vahini, p. 44)

 

Veda means awareness, knowledge, discrimination. The four Vedas (scriptures of eternal value) teach us who and what we really are and how we are related to the world around us. This is the greatest gift that the Vedas offer. This is the end of all enquiry, the aim of all scientific search. (SSS Vol.20, p.1)

 

Among the Vedas, the Rig- Veda highlights speech the Yajur Veda highlights the mind; the Sama-Veda highlights breath. Just as these three elements pervade the world, the three Vedas reveal three-fold Cosmic principle, which is the reality of every atom in the universe. They do this in simple language, using easily understandable similes and metaphors. The Vedas prescribe the ceremonies, rites, rituals and actions necessary for the prosperity and progress of mankind, here and hereafter. (SSS Vol.20, p. 2)

 

The Purva Mimamsa deals with the Pravritti marga and the Uttara Mimamsa with the Nivritti marga. Purvamemamsa deals with the Karana and the Uttara, with the Karyam, which is Jananam. In the Mahabharata, both the Margas are fully explained. So, it is called the Fifth Veda. It is the Vedasara itself. (SSS Vol.3, p. 5)

 

The Vedas have Karma sections and Upasana sections and Jnana sections. The Mahabharata teaches all three and so, for the Vedavriksha, the Bharatam can be said to be the Fruit. (SSS Vol.3, p. 7-8)

 

The Vedas direct man through Karma (activity) into Upasana (worship) and finally into Jnana (the wisdom that breaks the shackles). (SSS Vol8, p. 25)

 

What is Veda? ‘Vettyanena iti Vedah’ (Veda is that which enlightens or expounds fully a subject or matter). For instance, Dhanur Veda expounds the science of archery. Natya Veda is the treatise on dance.

 

Sama Veda is the science of spiritual music. Ayurveda is the science of life and medicine. The prefix figuring before the term Veda indicates the type of science that is dealt with in that particular Veda. (SSS Vol.21, p. 2)

 

The Vedas have declared: ‘I am One; I shall become many.’ It is the One that has become the many. This is the unity that underlies the diversity. In this context, three concepts have to be understood: Sajatiyam, Vijatiyam and Swagata bedham.

 

Sajatiyam: Although human beings differ in form and characteristics in various respects, they belong to the human species. Sajatiyam refers to the oneness of the species. In terms of the human body, every human being has one thing in common regardless of other differences. Differences of race, religion, caste, language or community do not affect oneness of humanity. This is Sajatiyam - belonging to the same species. Whether one is an American, a Chinaman or an Indian, he is a human being.

 

Vijatiyam relates to differences between species. For instance, there is nothing in common with a human being and a tree. The tree does not belong to the same species as man. There may be innumerable varieties among trees. But all of them belong to the vegetable kingdom. There are differences between the human species and the species of trees. These differences are covered by the term Vijatiyam (differentiation among species).

 

Swagata bedham: This term relates to functional differentiation. For instance man has hands, legs, ears, eyes, mouth and other organs all in the same body. Blood is the same. The heart is one only. But each organ discharges only it specific function. The eyes can only see, but cannot hear. The ears can only hear but cannot see. The body is one but each organ and limb performs only its particular function. This functional differentiation is called Swagata bedham. (SSS Vol.21 pp. 106-107)

 

The study of the Vedas is the highest type of learning; since it leads to the conquest of Death. All other studies deal with the means of living or the surroundings within which you have to live; they deal with earning and spending, deriving a little pleasure by this trick, escaping a little grief by that other trick. The Vedas show the path of the Realm of Eternal Bliss, where there is no Birth or Death. (SSS Vol.4, p.9)

 

Vedas are the foundation of the Bharatiya Culture. If in modern Society, a trace of spiritual illumination is visible, we can ascribe it to this Vedic basis and the way of life I demand. All moral codes (Dharma) have emanated from the Vedas; and all the Worlds have Dharma as their sustenance: ‘Vedamulam Idam Jagat’. (SSVahini, p. 92)

 

The Vedas seek to promote good thoughts; eliminate ideas of evil, and help mankind to lead the good life. Hence, they have to be cherished and fostered. If the injunctions given in the Vedas and Shastras are followed by mankind, they will be freed from affliction. Most of our troubles have arisen because we have forgotten the Vedas. The earth always had the power of attraction. But the scientist Newton carried out experiments and discovered the earth’s gravitational pull. The earth had the power of attraction before Newton’s discovery. Likewise, the Vedic sages had carried out spiritual explorations on the basis of Vedas. Because their findings were made known in Bharat, it cannot be said that the Vedas are not to be found anywhere else. The Vedas encompass the whole world and are immanent everywhere. Bharatiyas cannot deny the truth about gravitation merely because a foreigner like Newton discovered it. Similarly others outside India cannot deny the validity of the Vedas because the Bharatiyas discovered their truth. (SSS Vol.20, 190-191)

 

The Vedas declared that the Vedahametam Purusham mahantam Aditya varnam tamasah parastat (the Supreme Divine, with the effulgence of the sun, dwells beyond darkness). God is beyond Tamas (darkness). He is not outside. He is within you. You are He. While He is himself the Divine, man within seeks the Divine in a forest or through meditation. What folly is this? The Vedas deride man for failing to see God even while seeing Him. ‘Pashyannapi na cha pashyati mudho’ (The fool fails to see even while he is seeing). When God comes in human form, moves freely amongst you, talks with you, jokes with you, eats with you and drinks with you, even then you fail to recognise God. You pursue your own types of devotion. This is not correct. You must worship the living Divinity, not the lifeless. Honour every human being who is in human form. See the Divine in every man. (SSS Vol.27, p.60-61)

 

There are nine different appellations for the Vedas. They are: Sruti, Anushrava, Trayi, Amnaya, samamna, Chhandas, Svadhyaya, Nigama and Agama.

 

Sruti: The Vedas were taught by teacher to disciple by oral recitation, adhering to the right swara and tune. There were no gadgets such as tape recorders or gramophone records in those ancient times. The students used to learn the text only by constant repetition with intense devotion day and night and get mantras by heart. Even if the words are missed the swara or tune of the chanting should be without the slightest blemish, since swara is its basis. Hence it is called Sruti (that which is learnt by hearing).

 

Anushrava: Since the Vedas were learnt by memorising and constant chanting, they got the name of Anushrava.

 

Trayi: Originally there were only three Vedas - Rig, Yajur and Sama, which formed the basis of all rituals, the mantras for Yajna and musical notes. Hence they were termed as Trayi (the three).

Amnaya: It means practice. The practice of chanting and memorising was followed even in the dream state and deep sleep state, apart from the waking state. So it is called Amnaya.

 

Samamnaya: As the Veda is preserved in the heart of the students it is called Samamnaya.

 

Chhandas: The Sama Veda lays down the basic meter for the Vedic mantras, meter which is Chhandas. Hence the Vedas are termed as Chhandas.

 

Svadhyaya: The Vedas were learnt by son from father or disciple from teacher. Thus it was passed on from generation to generation, from grandfather to grandson. Since it is preserved only by constant self-study and practice after learning, it is called Svadhyaya.

 

Nigama and Agama: As the study of the Vedas is related to inhalation and exhalation, it is called Nigama and Agama. For example, when one inhales the air the sound is ‘So...’ While exhaling, the sound is ‘Ham...’ With every breath this Soham meaning ‘I am He,’ is being repeated. This goes on 21,600 times per day. This is verily the practice of the Mahavakyas of the Veda, ‘You are That’-’Tat Tvam Asi.’ This goes on all through life by every human being in the breathing process. When breathing stops life will be extinct.

 

Veda teaches many things with emphasis on unity and purity. Some say that the Veda discriminates between people, declaring only some that are qualified to chant the Veda. This is totally wrong. In the Shanti Shloka, the Veda says, ‘Om Sahana Vavatu
Sahanau Bhunaktu Saha Viryam Karavavahai Tejasvi Navaditamastu Ma Vidvishavahai’ What is the meaning of this? ‘Let us grow together; let us live together, let us study together, let us develop knowledge together, without conflict, with friendship, with broad mindedness.’ While this is the teaching of the Veda how can any one say that it discriminates against some? The Veda teaches a subtle form of equality and equanimity. (SSS Vol.26, 348-350)

 

The Vedas are known by nine names. The first is Sruti - that is, what is learnt by listening. This was necessary in ancient times when printing of books was unknown. The others are: Sruti, Anushrava, Trayi, Amnaya, samamna, Chhandas, Svadhyaya, Nigama and Agama. Nigama and Agama refer to the breathing process of the Divine.

 

All the Vedas relate to the affairs of the phenomenal world. Each Veda has a Samhita (collection) made up of Brahmins, Aranyakas and Upanishad. All these lay down the practices that should be observed in the stages of Grihastha (householder) and Vanaprasta (hermit leading an ascetic life).

 

The practices were intended to control the mind. They are not designed to enable one to have direct experience of God. (SSS Vol.29, p. 229)

 

Every living being comprises three aspects – Sthula, Sukshma and Karana (gross, subtle and causal). The physical form represents the gross aspect. The same principle of divinity is present in all three levels. Without thread, there can be no cloth. Without silver there can be no plate. Wthout clay, pot cannot be made. Likewise, without Brahma (Divinity) there can be no world. Without the creator there can no creation. The creator can be compared to thread and creation to cloth. The creator is the embodiment of gross, subtle and causal aspects. When you contemplate on God, you should transcend the mind. By merely having threads, one cannot make cloth. They have to be interwoven. Likewise, self effort and divine grace, both are essential to achieve the desired result.

 

Sukshma Sarira (subtle body) is the source from which our words and deeds originate. Our students are chanting the Vedas everyday. Each Mantra is attributed to a particular form of divinity. It is necessary that one knows all the Mantras. If one wants to purify his thoughts and understand his true self, he should take Vedas as the basis.Unable to understand this truth, many students are behaving likes thieves when it comes to chanting the Vedic Mantras, One who does some thing wrong and feigns ignorance is a thief. Likewise one who has the ability to chant the Vedas but does not do so full-throated and wholeheartedly can be called a thief. All students can chant the Vedas, but some of them are not joining others in chanting.

 

They are not making proper use of whatever they have learnt. I am observing the students as they the Vedas. Having learnt the Mantras, they are expected to chant them. But, some of them are keeping silent, In a way, they resorting to Vidya choratvam and Daiva droham) theft of knowledge and betrayal of God). In this manner, the educated are becoming traitors and betrayers. Only those who chant wholeheartedly whatever they have learnt are eligible for Sakshatkara (God-realisation). When students chant Mantras, ladies sitting on the other side also join them. They have every right to chant Vedas. None can deny them their right. They feel inspired to chant the Vedas when they see our students chant. There many small children sitting here. Who has taught them the Vedas? They hear attentively while the senior students chant the Mantras and learn them by heart. However, there are many educated persons who sit by the side of Veda chanting boys and yet remain tight-lipped. I am observing them. What is the use of sitting with Veda group if they do not make an effort to learn and chant them? They are bigger thieves. They listen to Vedic chants but do not participate in them. One should listen and also chant the Mantra in order to experience divinity.

 

The Vedas are the very form of God. There are many Mantras to propitiate the Pancha bhutas (five elements). The five elements are our life-breath. They sustain our life. The world itself is a manifestation of the five elements. But people forget to express their gratitude to the five elements. What a sin it is! We fill our minds with unnecessary information and consequently fail to give due respect to the five elements. Everyone should necessarily learn the Vedas, contemplate on them and chant them whole heartedly. There is no point in earning the Vedas if do not chant them. There are some who chant Mantra when they are here but forget them when they go outside. You may anywhere but you should repeat the Mantras at least in your mind. You should never become a vidya drohi (one who does not do justice to the knowledge acquired). A vidya drohi will become Daiva drohi also and will ultimately miss the chance to become recipient of God’s grace.

 

Students may commit mistakes without their knowledge. But, once they realise their mistake should not repeat it. Whatever mantras you hear tody, you should be able to chant them tomorrow. When all people chant the Mantras in unison and in perfect harmony, Brahman will manifest in front of you. Our ancient sages and seers declared : Vedahametam Purusham mahantam Aditya varnam tamasah parastat (I have visualised that Supreme Being who shines with the effulgence of a billion suns and who is beyond Tamas – the darkness of ignorance). The sound of Vedas is highly sacred. It is extolled as Shabda brahmamayi, characharamayi, jyotirmayi, vaagmayi, Nityanandamayi, niranchanamayi, mayamayi, srimayi, (embodiment of sound, mobility, light, speech, eternal bliss, perfection, delusion and wealth). It is compulsory for everyone to learn the Vedas. If it is not possible, at least one should chant the Name of God. Whatever Vedic Mantras you learn, you should be able to chant them properly. Otherwise, you don’t need to learn them at all! I have seen many boys who learn the Vedas here, but forget them when they go to Bangalore. They chant one or two Mantras to satisfy the elders who visit that place. It is not for publicity but it is for your own benefit of experiencing bliss that you should chant Veda. The three aspects, namely, Karma, Upasana and Jnana (work, worship and wisdom) may be compared to chanting, practising and experiencing bliss. You should transcend Vijnanamaya kosha (wisdom sheath and enter Anandamaya Kosha (wisdom sheath). Karma leads to Upasana which in turn leads to Jnana (wisdom). Once you attain Jnana, you will experience peace and bliss. Everything depends on Karma. You should not chant the Mantras in a mechanical way just because others are chanting. You should assimilate and digest them. Why do you eat food? Is it to preserve in your stomach? No. The food partaken should be digested and the essence should be supplied to all parts of the body. In the same manner, you should understand and assimilate the Vedic Knowledge and derive strength from it. It should be expressed in your thoughts, words and deeds. You should take part in the propagation of the Vedas and share your joy with others. People say God is all-pervasive. He is present everywhere in the form of five elements. Each element represents a form of divinity. All the five elements together constitute the form of the Atma. When you realise thus truth, you will experience divine bliss.

 

Embodiments of Love! Students! Whatever you have learnt here, share with others. It is not enough if you share it with others, you should put your knowledge into practice and derive benefit there from. We prepare many delicious items at home and serve them to the guests. Is it not necessary that we should also partake of them? Likewise, we should digest the Vedic knowledge we have acquired and also share it with others. All types of knowledge have originated from the Veda. That is why the Veda is extolled as Sarva Vijnana Sampatti (the treasure chest of knowledge). But unfortunately, we are not making proper use of such a treasure. Share your knowledge to the extent you have acquired. Never forget what you have learnt. With sincere effort, you will certainly be able to attain Sakshatkara. How did Markandeya attain Sakshatkara? He repeated the Panchakshari Mantra forgetting himself. As a result, Lord Ishvara appeared before him and showered His grace. Those of you who wish to have vision of God should digest Vedic wisdom you have acquired and share it with others. (DD on 19-10-2004, pp. 5-8)

 

The Vedas are for all mankind; they have prayers for peace subjugating the anger of the elements and of human communities; they invoke the forces of nature to be calm and beneficent; so, the Parayanam of the Vedas promotes world peace and human welfare. (SSS Vol.5, p.244)

 

With a few virtues only but with scholarship vast what good can one do? What honour can one gain? With ten acres of land on which no crop can grow What can one gain? ‘Tis enough, if one has a fertile patch. The Rig Veda, the first among the four, has come down to us in exactly the same way that it was recited in the past. It is a far –spreading tree, with many branches. Of the twenty-five that once existed, only two are now available. But, these have been preserved intact by means of an elaborate system of memorisation, by which while one set of pupils recite seriatim, another does so back for forth, a third with alternate syllables omitted, etc. The techniques have distinct names like Jata, Mala, Shikha, Danda, Ratha, Dhvaja, Ghana, Vakya, Pada, Karma, Rekha, etc. The reality in man is laid down as Prana (Vital Energy), in the Rig Veda. But, this is inconsistent with the view also found therein that the Atma which is embodied in man and all living beings is eternal Universal Consciousness having no attributes or characteristics or modes. The Rig Veda speaks of three bonds that encumber man -- Adhyatmika, where Atma means the person and Adhyatmika bond refers to the illness and diseases that affect the person, physically and mentally – Adhi-bhautika bonds bring About pain and suffering through involvement with other living beings, especially poisonous insects, scorpions, wild animals, etc. Adhi-daivika bonds cause terror and loss by what can be called ‘acts of God’, against which man is helpless, such as floods and drought, volcanic eruptions, earthquakes, avalanches, thunderbolts and meteors. The Rig Veda prescribes means to overcome or modify the consequences of these calamities, by achieving progress in physical and spiritual fields of activity. The Rig Veda is primarily concerned with Karma and is part of the Karma Kanda (the path of action, to attain the Absolute). There are three stages in the soul’s journey to its source: Karma, Dharma and Brahma.

 

Karma is the sincere discharge of one’s duty, as laid down in the scriptures and as beneficial to our standard and status. Through Karma done for some benefit in view, man progresses towards Karma with no benefit in view, so that he does it as a rightful obligation, undeterred by defeat or unaffected by success. He does Karma, regulated by Dharma (virtue). Then, his consciousness is purified and elevated and can help him to become aware of his Reality as the Self which includes all, Brahman (Omni self).

 

Without bud and bloom, no fruit does emerge

Without tiny fruit, may be trite and tender,

No taste of sweetness can grow and gratify.

 

The flower is Karma, the tender fruit is Dharma and the taste which gratifies is Brahman. The bud blossoms through devotion and the fruit emerges into virtue and ripens by the acquisition of the awareness of the One. The three are inevitable ingredients. To give you a familiar example, the coconut chutney you make art home has four ingredients; salt, chillies, tamarind and kernel of the nut. To procure all these, clean and pure, in the required quantities, is Karma, the path of action. To put them together and press them into a paste is also Karma, part of the Path. Then, you put a little on the tongue to discover whether it tastes aright, as the genuine chutney. This is the Path of Dharma. When you find that if a sprinkle of salt would make it authentic, you add it, at this stage. Or, if it is more, you mix with it some more saltless paste, until it is just right. And, you derive delight, as a reward .That is the stage of joy, of contentment, the end of desire, Brahman.

 

Being born, brought up and grown in age is Karma: we realise that to live for oneself is not the way to happiness. We take to the path of Dharma or virtue, sacrifice, service. But we discover that involvement with problems does not give lasting joy. So, we turn towards the ever- lasting Source of Peace, Harmony and Delight-- Brahman, God.

 

The Vedas teach not only Karma (rites, rituals, vows, sanctifying observances) but also Dharma. In fact, it is said that the Vedas are the roots which Dharma and hold it fast – Vedo akhilo dharma mulam smruti sheele cha tad vidam. Since Dharma is the sustainer of the entire world and Law regulates the Cosmos, Vedas have universal validity. There are latent as well as patent forces that urge every particle or wave in the Cosmos. When they are operating in coordination, all is well. But when they are unbalanced and operate without equilibrium, disorder and disaster are caused. For example, the sun, the moon, the earth, the fire, air, water, all these have to maintain a balance in order that order reigns. When the environment is disturbed or distorted, danger is imminent. Water is contaminated, man suffers physical and mental illness thereby. Science and technology boast of their achievements in conquering the five elements – space, air, fire, water and land. They are dealing with them as if they are playthings amenable to their whims. They do not deal with them as means for the peace and prosperity on the earth, for all its inhabitants. Their attempts to analyse and take advantage of the five elements are resulting in fatal pollutions and natural disasters like droughts and even earthquakes. The five elements have to adored and treated reverentially, as the Rig Veda directs. Worship them in humility. Then, they would reward you with plentiful power. Today that reverences has disappeared in the greed for exploitation.

  

Things that confer joy can also confer grief, when their real nature is not understood. The counsel of the wise calms our mind and enthuses our hearts. But, sometimes, it may disturb the mind and depress the heart, when we feel it is denying or discouraging our pet plans and pleasures. But, the quality of the counsel is, on both occasions, wisdom. For example, showers of rain are comforting, and therefore, quite welcome. But the drops, sometimes, turn into hailstones and hit hard causing pain. They too are the same material, welcome in another form. Within minutes, the stones run as water on the ground, and become desirable gifts.

 

Peace is inherent in man. When ego become egoism, the Aham become Ahamkaar by enfolding itself in a form. ‘I’ – pure and simple, maintained pure and simple – is still ‘being; it ‘becomes’ when the I identifies itself with something other: I am a man, I am a monk, I am a student. The ‘I’ has become an ‘ism’; has put on a form a vesture, which it is loath to give up, the akara which has rendered it Ahamkara, egoist!

 

When you are in bed, asleep, dreaming and wandering through varied escapades and experiences, what has happened to the body which you had fostered as yourself? And while in deep sleep, where have all the levels of consciousness taken refuge? Sleep is a short death; death is a long sleep. You, the ‘I’ in you, endow the inert material vehicle called body with consciousness. You are Cosmic Consciousness, God, temporarily in the role of ‘I’. The body – mind – complex is the instrument to be utilised for that role. Use it for furthering God’s purpose, executing God’s will. This is the message of Rig Veda.

 

Another mistaken idea some people entertain is that they can kill themselves by suicide or Atmahatya. So, they plan to punish and destroy the body which is inert and incapable of initiative. The mind has to be punished, for the despair which overwhelms the will to live is caused by the erratic mind, not the body. Delve into the vagaries of the mind, learn to direct it along straight paths and emerges as the victor despair.

 

The hymns of the Rig Veda have been down the ages to sanctify widely different events and experiences of man, spiritual and apparently secular. The distinction is artificial, for all of life has to be spiritualised. When the boy is initiated into Vedic studies or the recitation of the Gayatri and other mantras, when someone has to be blessed on some happy occasion, when a wedding has to be ceremoniously performed with a wedding has to be ceremoniously performed with the invocation of God, and when the body is buried or burnt after the soul has left, the Rig Vedic hymns are chanted. They have great potency and rouse beneficial thoughts on reciters and listeners.

 

The seers who saw the hymns of the Veda, chanted and communicated them. They were 403 in number. Vashistha is the foremost of them, with 104 hymns which he visualised. There is a story about the sage Bharadwaja who sought to visualise all that has to be known through the Vedic Voice of God. He prayed to the Lord of Heaven, Indra, to give him longer and longer leases of life but Indra, after obliging him more than once, laughed at his tenacity and said, pointing to a huge mountain range facing him. ‘All that you have mastered so far is but three handful of sand, from these peaks. How can you ever master the Veda fully? But, the sage did not wince. He said, ‘I shall bear the burden gladly’. Burden in Sanskrit is Bhaara and bearing is Bhara. So, he was known as Bharadwaja. Vamadeva and Agastya are the other seers of note, whose visions helped the origination of 56 and 27 hymns or suktas. Vishwamitra has contributed another 56.

 

Vishwamitra was able to hand down the potent Gayatri Mantra to posterity. His name means ‘Friend for All’ ‘Well-wisher for the world. It was the Gayatri that entitled him to earn that name. Rig Veda is entirely the product of the insight of such sages. Every name you use for God, every illustration we imagine of His Glory, are in the Rig Veda. Rama, Krishna, Sai, Ishvara, are all the very essence of the glory it describes, though you may not recognise the sources. Mantra means ‘words that save those who meditate on them.’ So, whatever is uttered with such intention becomes holy, charged with love for the fellow-men, for the world, for the elements.

 

Rig Veda teaches the lesson of serenity. Praise is like rosewater scent; when it is sprinkled on you, suffer it but don’t drink it-- that is to say, accept it and thrive on it. Blame is like a medicine. Examine yourselves whether you have the illness and if you have, accept the blame and benefit by it. Serenity is a divine virtue. All the Vedas are intent on helping man to become aware of Divinity in him and all around him. Picture for yourselves the peace that seers gained by t