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Vedic Cosmology-2: The Meaning and Nature of Vedas
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The Meaning and Nature of Vedas
While spiritually enlightened seekers, seer and sages have revered the Vedas as the origin and ultimate end of human knowledge and culture; these have always been the focus of deep inquisitiveness for the researchers of the Sciences of Self and Nature. For many of us, who are inquisitive, but haven’t had the opportunity to read anything genuine on the Vedas or the Vedic Scriptures, Vedas have been the topic of interest, lying somewhere between ‘Mythology’ and ‘Treatises of All Knowledge’ encoded in some ancient language. Nevertheless the quest of researchers to decipher the genesis of Nature, Cosmology and Life have also been sources of wonderment for the common people. This series of articles attempts to present authentic information from studies at the interface of these two major subjects pertaining to yet obscure domains of wider curiosity.
Although the focus of the series is “Cosmology and Science of Nature in the Vedas”, the readers will also be briefly introduced to the meaning, nature and the period of the Vedas, as extracted from indisputable, recognized studies. This is mainly to avoid confusions about these ancient treatises, which are rarely discussed elsewhere with such consolidated information. The commentaries and deeper reviews on Vedas are too vast to be listed in the short essays of this series. We had listed our principal sources of references in the first article (“Akhand Jyoti – The Light Divine” Jan-Feb, 2005) with a condensed overview of what the series would present. These references would provide the interested reader an exhaustive Bibliography of reported works on Vedas across the globe. In the present and successive articles we would cite only the relevant excerpts from those works, wherever necessary.
The Vedic scriptures, and the later commentaries and research treatises on the Vedas, discuss in detail on the meaning of the word “Veda”. The essence of these implies “Veda” to be sublime knowledge that could be acquired by divine insight and inner light. Some scriptures like Satyashadha Shautrasutra and Apastamb Dharmsutra cite its meaning as –– “That which encompasses the knowledge and guides towards the karmas originated by understanding of the subtle word is called Veda”. The sagacious thinkers of modern times have further analyzed this word and explained it in a language comprehensible to the modern-day mind.
Swami Dayanand Saraswati, the founder of “Arya Samaj” defines the word “Veda” as derived from the Sanskrit verb “Vid” which collectively represents knowledge, sovereignty, enlightened benefit and thought. The “Veda” is a composition of this verb suffixed by the proposition “ghaó”. As viewed by Abhinav Gupta in “Natyashastra” –– “Natasya Vedanat Sattalabho Vicharaïcha Yatratannatyaveda Ïabdena…. Uchyate”, most researchers regard this suffix as hidden in the meaning of “Veda”, therefore the meanings implied by the verb “vid” are most prominent.
In his commentaries on “Amarkosha” Kshir Swami explains –– “Vidantyanena Dharma Vedah”, meaning – that by which one can know the meaning of Dharma (righteousness) is “Veda”. Shri Sarvanand and Acharya Hemchandra of Jainism opine similarly; in their words –– “Vidanti Dharmadikamanenetti Veda¡” and “Vidantyanena Dharma¡ Veda¡” (c.f. Abhidhan Chintamani, pg. 106). In his scholarly interpretation of “Manu Smriti”, Medhatithi writes –– that which cannot be dechiphered by any other means or source of knowledge is known by it therefore it is called “Veda”.
In the prologue of “Rigveda Pratishakhya Vargdwaya-Vratti” Vishnu Mitra elaborates – Veda is that which provides complete knowledge and teachings of accomplished life in terms of Dharma (righteousness), Artha (prosperity and progress), Kama (fulfillment of worldly desires), Mokïa (enlightenment, salvation). Acharya Sayan defines Veda as the source of all knowledge that leads to the Supreme Good. The works of both these scholars are regarded authorities for referencing by the Vedic researchers of the twentieth century onwards.
Vedas are not confined to any cult, religion, or school of philosophy. They are neither, for that matter, doctrines or principles preached in a specific period of history. They represent eternal knowledge, which is relevant, pertinent and true in all phases of life and in all spans of time. They are the nectar source of ultimate knowledge and spiritual light for the seekers and provide universal guidelines for global well-being and for living a duty-bound, righteous, fulfilling, happy and progressive life.
A couplet of Saint poet Kabir, cited in the holy Sikh scripture “Guru Granth Sahib” is worth quoting here. It says, “Veda kateba kahadu mata jhuÚhe, jhuÚha jo na vichare”; meaning: Vedas are never untrue, liars are those who do not study (understand) it properly.
Swami Vivekanand, the seer-sage of global repute and reverence, has been among the most eminent exponents of Vedic Philosophy and Indian Culture in the present era of scientific advancement. He regarded the Vedas as self-existent, eternal repositories of divine knowledge. According to him the word “Veda” means supreme knowledge. His explanations indicate that the spiritual light of Vedas discovered by the Rishis in the state of deep trance is compiled in the four Vedas, only parts of which were available in the later ages. The insights of Sri Aurobindo – another rishi of our times, unfolded in the ‘Secrets of the Vedas’ could be summarized as –– “Veda is the name of that supreme spiritual truth, which is the ultimate realization of human mind. Veda is the impulse of divine voice, emanated from the infinite that reached the inner perception of those who had the sublime faculty to receive it. Veda is a self-inspired knowledge of the absolute”. According to him the Vedas are the spiritual and mental seeds of the Divine Culture of the Vedic Age. Vedas were the beginning of our spiritual enlightenment and will also be its (ultimate) end. It is the eternal truth that the Vedas represent.
Similar views are expressed by the leading lights of Indian Freedom Movement like Mahatma Gandhi and Lokmannay Tilak [c.f. Tilak’s “Aryan” (1893) and “The Archtic Home in the Vedas” (1903)].
Vedas in the Views of Western Scholars:
Noted European scholars also accept “Veda” as pure knowledge. In “History of Ancient Sanskrit Literature” (pg. 10) Maxmuller writes – “It would be, indeed much nearer the truth to take ‘Veda’ as a collective name for the sacred literature of the Vedic Age which forms, so to speak, the background of the whole of Indian world”. Grifith (“Rigveda Translation”; pg. 5) specifies the literal meaning of “Veda” as “Knowledge”. Mcdonal states in “A History of Sanskrit Literature” (pg. 24) ––‘Veda’ primarily signifies knowledge (from ‘vid’ meaning ‘to know’), sacred lore, as a branch of divine literature. In the words of Furtun Dada Chan (in “Philosophy of Zorastrianism and Comparative Study”; pg 10) – Veda is condensed with wisdom and knowledge.
Dr. Russell Wallace expresses the following views (in “Social Environment and Moral Progress”; pp. 11-14) on the Vedas: “The wonderful collection of hymns known as the Vedas is a vast system of religious teachings as pure and lofty as those of the finest portion of the Hebrew Scriptures…. In it (Vedas) we find many of the essential teachings of the most advanced religious thinkers…”.
Reverend Christian Priest Morris Philip mentions (in “The Teaching of the Vedas”; pg. 231) –– “… We are justified therefore in concluding that the higher and purer conceptions of the Vedic Aryans were the result of a primitive divine revelation….”. According to W.D. Brown (c.f. “Superiority of the Vedic Religion”) - Vedic religion recognizes but one God…..
Renowned historian Prof. Heeren has concluded in his papers on “Historical Researches” (Vol. 11, pg. 127) –– “They (Vedas) are without doubt the oldest works composed in Sanskrit….. The Vedas stand alone in their solitary splendor, standing as beacons of divine light for the onward march of humanity”. French Scholar Mons Lean Delbo finds – “The Rigveda is the most sublime conception of the great highways of humanity” (“An Essay of International Literary Association”, Paris, July 14, 1884).
Noble Laureate Prof. Matterlink Prologue has also expressed high regards for the Vedas. In “The Great Secret” (pg. 96) he writes –– “Let us agree that this system of ethics of which I have been unable to give more than the slightest survey, while the first ever known to man, is also the loftiest which he has ever practised..…, this tradition attributes to the vast reservoir of the wisdom that somewhere took shape simultaneously with the origin of man…. to more spiritual entities, to beings less entangled in matter…..”.
American scholar Thoreau (as cited on pg 9 in “Mother America” by Swami Omkar) shares his experiences of Vedic knowledge as – “What extracts from the Vedas I have read fall on me like the light of a higher and purer luminary which describes a loftier course through a purer stratum – free from particulars, simple, universal; the Vedas contain a sensible account of God”. Renowned Russian thinker Lev Tolstoy also had great respect for the Vedas. Prof. J. Mascaro has referred the Vedas as the soul of the holy Himalayas.
Noted Irish Poet and artist Dr. James Cousins remarks about the glory of the Vedas in his celebrated “Path to Peace” (pg. 60) as –– “On that (Vedic) ideal alone, with its inclusiveness which absorbs and annihilates the causes of antagonism, its sympathy which wins hatred away from itself, it is possible to rear a new earth in the image and likeness of the eternal heavens….”.
Vedas – The Treatises Available Today:
The mantras of Vedas are complied in fours Veda-“Samhitas” (collections) namely; Rigveda, Yajurveda, Atharvaveda and the Samaveda, which are affirmed as Vedas by the ancient and modern scholars. However, many researchers also include the “Brahmanas” and the “Upanishads” among the Vedas. Because of three major categories of the Veda-Mantras in which the vedic rishis had compiled them, at some places, Vedas are also referred as three (“Vedatrayi”). But these kinds of classifications depend upon what frame of reference or criteria is chosen for classification. For example, for ancient astrological calculations, space is divided into twelve horizons according to the zodiac signs whereas its division is in twenty-seven domains of planetary movements in the ancient Indian astronomy. Similar is the case of literature-classification.
The mantras of the Vedas are classified in three broad categories – those in the verse form are called —ichas (hymns), those not having any constraints of verse or musical composition are mantras (e.g. the mantras of the Yajurveda), and those in verse form with musical patterns specified by samagana (e.g. the hymns of Samaveda). In terms of the available meanings, broadly, the mantras of Rigveda mainly pertain to divine descriptions and devotional prayers and knowledge; the mantras of Yajurveda deal with the sublime knowledge and science of Yagya (which includes the cycle of Nature); those of the Samaveda consist of all knowledge of the perceivable, and cosmic and subtle sounds and music; and those of the Atharvaveda incorporate the philosophy of religion (righteous conduct) and successful worldly life; the Atharveda also contains root-knowledge of Tantra and Ayurveda.
It is said that the Rishis like Maharshi Vyasa, who had realized the sublime vibrations of the Veda-mantras, had compiled them in special script for the benefit of future generations. The original language of these treatises is said to be Grantha® or Prak—at language (the origin of ancient Sanskrit) but specific symbols and forms were used to signify multiple – as many as eighteen phonemes in which a syllable or word could be pronounced. Depending upon the sonic pattern of each letter or word in it, very large number of sonic patterns and hence as many meanings and effects were associated with each mantra. That is how such an immeasurable amount of knowledge could have been encoded in the four Vedas. However, as the original inscriptions were lost in the vicissitudes of time, what was decipherable by the modern researchers was only the symbols and forms adopted in the Sanskrit language with a few specific symbols and sounds and guidelines on the chanting patterns of the collections of Veda-mantras available till their times. Nevertheless, a wide spectrum of scriptures which originated from the Vedas are available with detailed scholarly commentaries and studies by the enlightened rishi like personalities during the past thousand years or so. These provide the necessary clues and guidelines to find out the missing links to some extent.
(Series to be continued)
<>
While spiritually enlightened seekers, seer and sages have revered the Vedas as the origin and ultimate end of human knowledge and culture; these have always been the focus of deep inquisitiveness for the researchers of the Sciences of Self and Nature. For many of us, who are inquisitive, but haven’t had the opportunity to read anything genuine on the Vedas or the Vedic Scriptures, Vedas have been the topic of interest, lying somewhere between ‘Mythology’ and ‘Treatises of All Knowledge’ encoded in some ancient language. Nevertheless the quest of researchers to decipher the genesis of Nature, Cosmology and Life have also been sources of wonderment for the common people. This series of articles attempts to present authentic information from studies at the interface of these two major subjects pertaining to yet obscure domains of wider curiosity.
Although the focus of the series is “Cosmology and Science of Nature in the Vedas”, the readers will also be briefly introduced to the meaning, nature and the period of the Vedas, as extracted from indisputable, recognized studies. This is mainly to avoid confusions about these ancient treatises, which are rarely discussed elsewhere with such consolidated information. The commentaries and deeper reviews on Vedas are too vast to be listed in the short essays of this series. We had listed our principal sources of references in the first article (“Akhand Jyoti – The Light Divine” Jan-Feb, 2005) with a condensed overview of what the series would present. These references would provide the interested reader an exhaustive Bibliography of reported works on Vedas across the globe. In the present and successive articles we would cite only the relevant excerpts from those works, wherever necessary.
The Vedic scriptures, and the later commentaries and research treatises on the Vedas, discuss in detail on the meaning of the word “Veda”. The essence of these implies “Veda” to be sublime knowledge that could be acquired by divine insight and inner light. Some scriptures like Satyashadha Shautrasutra and Apastamb Dharmsutra cite its meaning as –– “That which encompasses the knowledge and guides towards the karmas originated by understanding of the subtle word is called Veda”. The sagacious thinkers of modern times have further analyzed this word and explained it in a language comprehensible to the modern-day mind.
Swami Dayanand Saraswati, the founder of “Arya Samaj” defines the word “Veda” as derived from the Sanskrit verb “Vid” which collectively represents knowledge, sovereignty, enlightened benefit and thought. The “Veda” is a composition of this verb suffixed by the proposition “ghaó”. As viewed by Abhinav Gupta in “Natyashastra” –– “Natasya Vedanat Sattalabho Vicharaïcha Yatratannatyaveda Ïabdena…. Uchyate”, most researchers regard this suffix as hidden in the meaning of “Veda”, therefore the meanings implied by the verb “vid” are most prominent.
In his commentaries on “Amarkosha” Kshir Swami explains –– “Vidantyanena Dharma Vedah”, meaning – that by which one can know the meaning of Dharma (righteousness) is “Veda”. Shri Sarvanand and Acharya Hemchandra of Jainism opine similarly; in their words –– “Vidanti Dharmadikamanenetti Veda¡” and “Vidantyanena Dharma¡ Veda¡” (c.f. Abhidhan Chintamani, pg. 106). In his scholarly interpretation of “Manu Smriti”, Medhatithi writes –– that which cannot be dechiphered by any other means or source of knowledge is known by it therefore it is called “Veda”.
In the prologue of “Rigveda Pratishakhya Vargdwaya-Vratti” Vishnu Mitra elaborates – Veda is that which provides complete knowledge and teachings of accomplished life in terms of Dharma (righteousness), Artha (prosperity and progress), Kama (fulfillment of worldly desires), Mokïa (enlightenment, salvation). Acharya Sayan defines Veda as the source of all knowledge that leads to the Supreme Good. The works of both these scholars are regarded authorities for referencing by the Vedic researchers of the twentieth century onwards.
Vedas are not confined to any cult, religion, or school of philosophy. They are neither, for that matter, doctrines or principles preached in a specific period of history. They represent eternal knowledge, which is relevant, pertinent and true in all phases of life and in all spans of time. They are the nectar source of ultimate knowledge and spiritual light for the seekers and provide universal guidelines for global well-being and for living a duty-bound, righteous, fulfilling, happy and progressive life.
A couplet of Saint poet Kabir, cited in the holy Sikh scripture “Guru Granth Sahib” is worth quoting here. It says, “Veda kateba kahadu mata jhuÚhe, jhuÚha jo na vichare”; meaning: Vedas are never untrue, liars are those who do not study (understand) it properly.
Swami Vivekanand, the seer-sage of global repute and reverence, has been among the most eminent exponents of Vedic Philosophy and Indian Culture in the present era of scientific advancement. He regarded the Vedas as self-existent, eternal repositories of divine knowledge. According to him the word “Veda” means supreme knowledge. His explanations indicate that the spiritual light of Vedas discovered by the Rishis in the state of deep trance is compiled in the four Vedas, only parts of which were available in the later ages. The insights of Sri Aurobindo – another rishi of our times, unfolded in the ‘Secrets of the Vedas’ could be summarized as –– “Veda is the name of that supreme spiritual truth, which is the ultimate realization of human mind. Veda is the impulse of divine voice, emanated from the infinite that reached the inner perception of those who had the sublime faculty to receive it. Veda is a self-inspired knowledge of the absolute”. According to him the Vedas are the spiritual and mental seeds of the Divine Culture of the Vedic Age. Vedas were the beginning of our spiritual enlightenment and will also be its (ultimate) end. It is the eternal truth that the Vedas represent.
Similar views are expressed by the leading lights of Indian Freedom Movement like Mahatma Gandhi and Lokmannay Tilak [c.f. Tilak’s “Aryan” (1893) and “The Archtic Home in the Vedas” (1903)].
Vedas in the Views of Western Scholars:
Noted European scholars also accept “Veda” as pure knowledge. In “History of Ancient Sanskrit Literature” (pg. 10) Maxmuller writes – “It would be, indeed much nearer the truth to take ‘Veda’ as a collective name for the sacred literature of the Vedic Age which forms, so to speak, the background of the whole of Indian world”. Grifith (“Rigveda Translation”; pg. 5) specifies the literal meaning of “Veda” as “Knowledge”. Mcdonal states in “A History of Sanskrit Literature” (pg. 24) ––‘Veda’ primarily signifies knowledge (from ‘vid’ meaning ‘to know’), sacred lore, as a branch of divine literature. In the words of Furtun Dada Chan (in “Philosophy of Zorastrianism and Comparative Study”; pg 10) – Veda is condensed with wisdom and knowledge.
Dr. Russell Wallace expresses the following views (in “Social Environment and Moral Progress”; pp. 11-14) on the Vedas: “The wonderful collection of hymns known as the Vedas is a vast system of religious teachings as pure and lofty as those of the finest portion of the Hebrew Scriptures…. In it (Vedas) we find many of the essential teachings of the most advanced religious thinkers…”.
Reverend Christian Priest Morris Philip mentions (in “The Teaching of the Vedas”; pg. 231) –– “… We are justified therefore in concluding that the higher and purer conceptions of the Vedic Aryans were the result of a primitive divine revelation….”. According to W.D. Brown (c.f. “Superiority of the Vedic Religion”) - Vedic religion recognizes but one God…..
Renowned historian Prof. Heeren has concluded in his papers on “Historical Researches” (Vol. 11, pg. 127) –– “They (Vedas) are without doubt the oldest works composed in Sanskrit….. The Vedas stand alone in their solitary splendor, standing as beacons of divine light for the onward march of humanity”. French Scholar Mons Lean Delbo finds – “The Rigveda is the most sublime conception of the great highways of humanity” (“An Essay of International Literary Association”, Paris, July 14, 1884).
Noble Laureate Prof. Matterlink Prologue has also expressed high regards for the Vedas. In “The Great Secret” (pg. 96) he writes –– “Let us agree that this system of ethics of which I have been unable to give more than the slightest survey, while the first ever known to man, is also the loftiest which he has ever practised..…, this tradition attributes to the vast reservoir of the wisdom that somewhere took shape simultaneously with the origin of man…. to more spiritual entities, to beings less entangled in matter…..”.
American scholar Thoreau (as cited on pg 9 in “Mother America” by Swami Omkar) shares his experiences of Vedic knowledge as – “What extracts from the Vedas I have read fall on me like the light of a higher and purer luminary which describes a loftier course through a purer stratum – free from particulars, simple, universal; the Vedas contain a sensible account of God”. Renowned Russian thinker Lev Tolstoy also had great respect for the Vedas. Prof. J. Mascaro has referred the Vedas as the soul of the holy Himalayas.
Noted Irish Poet and artist Dr. James Cousins remarks about the glory of the Vedas in his celebrated “Path to Peace” (pg. 60) as –– “On that (Vedic) ideal alone, with its inclusiveness which absorbs and annihilates the causes of antagonism, its sympathy which wins hatred away from itself, it is possible to rear a new earth in the image and likeness of the eternal heavens….”.
Vedas – The Treatises Available Today:
The mantras of Vedas are complied in fours Veda-“Samhitas” (collections) namely; Rigveda, Yajurveda, Atharvaveda and the Samaveda, which are affirmed as Vedas by the ancient and modern scholars. However, many researchers also include the “Brahmanas” and the “Upanishads” among the Vedas. Because of three major categories of the Veda-Mantras in which the vedic rishis had compiled them, at some places, Vedas are also referred as three (“Vedatrayi”). But these kinds of classifications depend upon what frame of reference or criteria is chosen for classification. For example, for ancient astrological calculations, space is divided into twelve horizons according to the zodiac signs whereas its division is in twenty-seven domains of planetary movements in the ancient Indian astronomy. Similar is the case of literature-classification.
The mantras of the Vedas are classified in three broad categories – those in the verse form are called —ichas (hymns), those not having any constraints of verse or musical composition are mantras (e.g. the mantras of the Yajurveda), and those in verse form with musical patterns specified by samagana (e.g. the hymns of Samaveda). In terms of the available meanings, broadly, the mantras of Rigveda mainly pertain to divine descriptions and devotional prayers and knowledge; the mantras of Yajurveda deal with the sublime knowledge and science of Yagya (which includes the cycle of Nature); those of the Samaveda consist of all knowledge of the perceivable, and cosmic and subtle sounds and music; and those of the Atharvaveda incorporate the philosophy of religion (righteous conduct) and successful worldly life; the Atharveda also contains root-knowledge of Tantra and Ayurveda.
It is said that the Rishis like Maharshi Vyasa, who had realized the sublime vibrations of the Veda-mantras, had compiled them in special script for the benefit of future generations. The original language of these treatises is said to be Grantha® or Prak—at language (the origin of ancient Sanskrit) but specific symbols and forms were used to signify multiple – as many as eighteen phonemes in which a syllable or word could be pronounced. Depending upon the sonic pattern of each letter or word in it, very large number of sonic patterns and hence as many meanings and effects were associated with each mantra. That is how such an immeasurable amount of knowledge could have been encoded in the four Vedas. However, as the original inscriptions were lost in the vicissitudes of time, what was decipherable by the modern researchers was only the symbols and forms adopted in the Sanskrit language with a few specific symbols and sounds and guidelines on the chanting patterns of the collections of Veda-mantras available till their times. Nevertheless, a wide spectrum of scriptures which originated from the Vedas are available with detailed scholarly commentaries and studies by the enlightened rishi like personalities during the past thousand years or so. These provide the necessary clues and guidelines to find out the missing links to some extent.
(Series to be continued)
<>
