Madhuaudana vagamratam vol 1 1 1 vedavijnanam1 to 200 by Yeshwanth Ce

The present volume is the first one in my t h e s i s e n t i t l e d Madhusüdana Vãgamrtam and will deal with Vedavijnanam. The next one in this series will deal with Yajnã-vijnãnam and the third one will be on Brahmavijnãnam. The fourth volume will deal with Purãnas and Ithihãsa. The last voulme will deal with all miscellaneous works of Ojha. In effect I want to cover everything that Madhusüdan Ojha has dealt with in these five volumes and I hope to include in these volumes everything that one would like to know about our glorious culture. The present part Volume I contains original extracts from Ojha’s

F-uil text of his work has

also been Ojha’s exposition Vedatatva, Vedasakhãs, Sabdaveda,

presented. of

Agnisomavidyã, Veda and Dharma, Vedabhãsã Pranava-vijnanam, Vamavyavastha, Prajãpati as the embodiment of Veda and Yajna etc have all been discussed and his specific achievemsnts have been highlighted

MADHUSÜDANA VÃGAMRTAM OUTSTANDING ACHIEVEMENTS OF VIDYÀVÀCASPATIMADHUSÜDAN OJHA IN THE INTERPRETATION OF VEDIC THOUGHT, FIVE VOLUMES. VOLUME ONE : VEDAVUNÃNAM (Part-I)

Dr. A S. RAMANATHAN

Published by PT. MADHUSUDAN OJHA VEDIC ADHYAYANA EVAM

SHODH PEETH SANSTHAN. JAIPUR

by Dr. A.S. RAMANATHAN

ISBN Published by

978-81-908071-0-4 Pt. Madhusudan Ojha Vedic Adhyayana evam Shodh Peeth Sansthan C/O Rajasthan Patrika Pvt. Ltd. Kesargarh, Jawaharlal Nehru Marg, JAIPUR-302 004 (INDIA) Tel: 91-141-39404142 Fax:91-141-2566011 e-mail : patrikapublication@epatrika.com : Vedic.peeth@epatrika.com website: www.patrika.com Copyright (c) Rajasthan Patrika First Edition January, 2009 Price Rs. 600.00 US $ 40 Printed at Popular Printers, Jaipur (INDIA)

Ever since I accidentally came across some writings on Ancient Indian Culture of Vidyãvãcaspati Madhusüdan Ojha, I have been collecting his works, studying them and writing on them. In my opinion he was the most outstanding Vedic scholar ever bom in the country during the past thousand years or even more. His writings constitute original research unparalleled in the entire history of Vedic Research. Therefore there is a great need to preserve his writings in proper form and propagate them among the interested and qualified scholars both inside and outside India. With the above objective in mind, I recently started putting in the internet (www.geocities.com/as ramanathan) a series of articles under the common title, “A New History of Vedic Religion” to highlight Ojha‟s achievments. I had also planned to bring out a treatise in five volumes entitled „Madhusüdana Vãgamrtam‟ to bring to light the outstanding achievements of Madhusüdana Ojha in the interpretation of our culture embedded in different branches of Ancient Sanskrit Literature. For want of financial assistance I could not make much progress in bringing out these volumes in print. Now Rajasthan Patrika have come forward to finance this project and also publish the volumes as and when they are completed. I am very grateful to Dr. Gulab Kothari, Managing Director of Rajasthan Patrika Ltd. for his interest in the project and also his financial help to typeset and print the volumes.

The present volume is the first one in my thesis entitled Madhusüdana Vãgamrtam and will deal with Vedavijnãnam. The next one in this series will deal with Yajnã-vijnãnam and the third one will be on Brahmavijnãnam. The fourth volume will deal with Purãnas and Ithihãsa. The last voulme will deal with all miscellaneous works of Ojha. In effect I want to cover everything that Madhusüdan Ojha has dealt with in these five volumes and I hope to include in these volumes everything that one would like to know about our glorious culture. These volumes are essentially meant for the scholars and will highlight the mighty achievements of Ojha. Profuse extracts from his original works will be provided in these volumes. Topics suitable for elaboration through further studies will be indicated then and there for the benefit of those who are interested in preparing thesis for doctoral degree. Writings of Ojha eminently suited for inclusion as study subjects in degree course in colleges will also be indicated. The general reader will get ample information of our glorious culture in these volumes. Readers should not get disappointed if I do not refer to any contributions of other researchers in this field. Since Ojha‟s contributions consititute original research there is hardly any necessity to refer to the conributions of others. The present part Volume I contains original extracts from Ojha‟s a

text of his work

has also been presented. Ojha‟s exposition of Vedatatva, Vedasãkhãs Sabdaveda, Agnisomavidyã, Veda and Dharma, Vedabhãsã

Pranava-

vijnanam, Varnavyavastha, PrajĂŁpati as the embodiment of Veda and Yajna etc have all been discussed and his specific achievemsnts have been highlighted In the second part of this Volume, I propose to present an essay on Vedic Concept of Satya based on Ojhaâ&#x20AC;&#x;s exposition of the same, his original work entitled with my notes, his

and some more extracts from his

In conclusion I wish to thank Dr. V. Pratibha and Art Print, Chennai for their service in typesetting work

CONTENTS Page I. II.

Introduction Life and Works of Madhusüdan Ojha 1. 2. 3.

1-4 5-12

Introduction Ojha‟s Outstanding Achievements Works of Vidyãvãcaspati Madhusüdan Ojha

I. Historical Background 13-20 1. Views on Indus Valley-Harappan Civilisation 2. Ojha‟s Contribution to the History of Ancient India 3. Nãsadiyasükta of Rgveda 4. Story of Adimanusya Brahmã 5. Meaning of the word Hindu IV.

What is Veda? -The Traditional View

21-26

1. Introduction 2. Traditional view on Vedas 3. Khilamantras in the Vedas 4. TrayTvidyã 5. Origin of Atharvaveda 6. Vedasãkhãs 7. Vedãngas 8. Problems created by author of Nirukta 9. Propagation of the Vedas 10. Preservation of Vedic lore

Aparuseyatã-Pauruseyatã question of Vedas 1. Mímãmsãmatam 2. Sãnkhyamatam 3. Navyanyãyamatam Prãclnanyãyamatam V.

27-45

4. 5. 6.

Vaièeskamatam Nãstikamatam Further divisions of the above matas

[Extract from Ojha‟s book VI. Madhusüdan Ojha‟s exposition of Veda-tatva 1. Relevance of Brahman theory in the exposition of Veda-tatva 2. The Concept of Rasa and Bala 3. Prajãpati and his laksanas 4. Prajãpati and Vedas 5. Apauruseyatã of Tatva Veda 6. Sabdabrahman and Sabdaveda 7. Sabdabrahman and Arthabrahman 8. The evolution of the Concept of Atharvaveda 9. Vijnãna Veda 10. Rasa Veda 11. Vitãna Veda 12. Concept of Stoma and Ahargana 13. Chandas 14. Prajãpati as embodiment of Veda and Yajna 15. Definition of Veda, Brahma, Mantra etc.,

46-68

Vil.

69-74 [Extract from Ojha‟s

III. The Concept of Vedasãkhas 1.

Introduction

[ E x t r a c t

75-85

from Ojha‟s

- Summary in English

IX. Prajãpati and Yajna - General Remarks 1. Introduction 2. Agnisoma vidyã 3. Some details of the Creation Process

86-119

4. 5.

Extract from Ohja‟s Laksanas of Manas, Prãna and Vãk

Soma Concept of Vedic sages 1. Introduction 2. Ãdhidaivika Soma 3. Adhibhautika Soma 4. Ãdhyãtmika Soma

120-143

XI.

Sabdaveda 1. Selected statements in Vedas and Brãhmanas 2. Definition of Veda 3. Sabdaveda and its Svarupa 4. OMkãra in Sabdaveda 5. Some Comments on Sãmagãna 6. Sabdavãk and Arthavãk

144-167

XII. Vedabhãsã 1.

168-194

[Extract from Ojha‟s 2.

Vedabhãsã - Summary in English of Ojha‟s article

XIII. Veda and Dharma XIV. Rsi Concept of Vedic Sages

1. 2. 3.

Asallaksana rsis Rocanãlaksana rsis Manusya rsis

Summaries in English of Six chapters of Ojha‟s

195-197 198- 223

5. [Extract from Ojha‟s

6. [Extract from Ojha‟s XV. Some more details of Sabdaveda 1. The Sãstras of Sabdaveda

224-244

Devatãsvarüpanirüpanam - Summary in English of Ojha‟s article

3. 4. 5.

- Extract from Ojha‟s Pitrsvarüpanirüpanam - Summary of Ojha‟s article in English - [Extract from Ojha‟s

XVI. Vedic dictionary 273

[Extract from Ojha‟s works]

XVII. Origin of the set up of classes in Society (Varnavyavasthã) XVIII.

274-293

- [Extract from the lectures of

Giridhar Sharma Chaturvedi on Ojha‟s works] XIX.

245-

294-297

- [Extract from Madhusüdana Ojha‟s works] 298-305

XX.

[Extract from Madhusüdana Ojha‟s works] 334 XXI.

Concluding Remarks 335

306-

MADHUSÜDANAVÃGAMRTAM

I. Veda Vijnãnam Introduction

No literature of yore is more varied and more comprehensive than the ancient sanskrit literature of the Aryans. The Rgveda is the oldest documentary evidence of civilised life in the world and contains many clues to build the history of human civilisation, if only we use them with supporting or additional information available in the post Vedic Samhitas, Purãnas and other ancient works in some other languages. The history of Aryan civilisation and the cultural history of Vedic religion mean the same thing, because Vedic religion aims at understanding Nature in all its aspects and also its relation to the individual and the society. In the light of such understanding it recommends a way of life to every individual so that the 1.

Ganapati, leader of Marutganas, please be seated before us. People say that you are the most knowledgeable among the scholars. No work gets done without your support. You respected leader guide us in this Jnãnayajna. Vãgdevi, you are the ruler of all types of vãk both Vaidika and laukika. My lips provide ample protection to you. You please bless me and enable me to talk coherently and steadily in a language full of ideas acceptable to the learned and at the same time make my expressions very clear and pleasing to the audience. My teeth are strong enough to make my pronounciation clear and evident

society as a whole marches towards achieving a glorious and prosperous life in all aspects. The essence or sole aim of this religion is to find ways and means by which human beings individually and collectively evolve into human beings of a higher order and put them into practice throughout oneâ&#x20AC;&#x;s life. In other words, knowledge and action are the two aspects of our Ă&#x20AC;tman and Vedic religion just teaches us the art of acquiring the right type of knowledge and the art of choosing the right type of activities in which we have to engage ourselves in our life in order that we can live a glorious and prosperous life and at the same time contribute to the glory and prosperity of all the people around us. In an extempore lecture delivered in Sanskrit in London in 1902 on the occasion of the coronation of Emperor Edward VIII in the presence of distinguished western sanskrit scholars, MadhusĂźdan Ojha said,

The point which Ojha wants to make out here is that the activities and the life led by every one of the members of a society have some relations to the functioning of Nature as ordained or planned by the creator and so the dharma prescribed by the seers to every one of us belonging to this society is based on a deep understanding of the functioning of Nature. It is therefore natural that this religion has many facets and is very comprehensive in its form and contents. It is not easy for any one who is foreign to this society to fit into it and become part of it. Successive invasions in the recent past by foreigners followed by foreign rule for hundreds of years and internal bickering had their telling effect on us. But somehow we have survived all these onslaughts and today we are politically an independent Nation marching ahead to take a rank among the developed countries.

Many people have attempted to write the History of Vedic Religion. But most of these are based on scanty information and defective and superficial understanding of the vast literature that is available to us. Most of these scholars were westerners who did not have a correct appreciation of Vedic tradition. As rulers they were more interested in understanding the social and religious customs, practices, and beliefs and also our life styles in order to have greater control on the people over whom they ruled. Actually to write on Vedic religion, one should be part of that tradition. A foreigner can at best catalogue the information available in the literature and that cannot constitute real contribution to the understanding of Vedic religion. One requires an encyclopaedic knowledge of the entire cross section of our ancient literature and also the capacity to critically probe into the statements of our Maharsis in order to be able to write a realistic and critical history of Vedic thought. The point is that any account of the History of Vedic religion should have a research orientation. Only then it can excite interest in others. Many statements of our sages are not yet understood fully. Therefore one should raise unsolved problems in this account and suggest possible solutions. Our sages were extremely clever observers of Nature. They had wonderful concepts and they wanted to plan their life in tune with those concepts and evolve into human beings of a higher order. Jnãnakãnda and Karmakãnda are so closely linked that they always go together. We should understand the Upanisat of every Karma in order that we will be really benefited by it. The Chãndogyopanisad says,

Many of us do not know why Pitipaksa occurs in a particular part of the year. We do not understand the terms etc. scientifically. We do not know what exactly Veda means. We do not also know why the Veda should be divided into four parts and why are they termed Rk, Yajus, Sãma and Atharva. We do not know the real significance of the statement, Ãtmã is Sat, Cid, Ananda scientifically. We do not know how to define Ãtmã in a scientific way. As scientists we do not understand the term Sãpindya. When so much uproar is raised in these days about the existence of Varnavyavasthã among the Hindus, we do not know how our ancients justified its necessity. It is said in our ancient literature that there is a plant or creeper called Soma

which goes on putting up one leaf every day during the Suklapaksa and goes on shedding one leaf every day during Krsnapaksa. Is it scientifically possible? When Manu says in his smrti ____ can a scientist attempt to build a model of the universe with mind aslhe principal parameter and rk. yajus and sãman as other parameters? Can we scientifically, understand the Pranava concept? Why do the Hindus use darbha (sacred grass) in all their karmas? Is it not necessary for us to understand the concepts behind the plan and performance of Vedic yajnas? In all yajnas when daksinã is given, the first daksinã is given to a brãhmana belonging to Ãtreya gotra. Why? Our sages believed in a

Grand Harmony in Nature Does this have any resemblence^ fo the unified Field Theory of Modern Physics? These are typical doubts which can occur to anybody. Any number of such doubts can be raised by intelligent men and we are bound-to clear them. At least some of us have to equip ourselves intellectually to- find answers for them.(This is Vedic Research.) It is in the above context one should view the contributions of Vidvãvãcaspati Madhusüdan Ojha who flourished m Jaipur in the first half of twentieth century. As a Raja Pandita. as a mighty intellectual, as a born scientist) as a scholar. Oiha had mastered the entire cross section of our ancient Sanskrit literature and had authored more than two hundred works on various topics pertaining to our culture. It is most unfortunate that his writings never received the recognition they deserved. He was the first scholar who carried out organised .research covering the entire cross section of our ancient sanskrit literature and came out with extraordinary results. In fact he was the first scholar who converted ( Vedic religion) into (Vaidika Vijnãnam) He was the first scholar to discover the basic concepts on which our Maharsis based their compositions and to show that there is sound logic in all their writings.(He was the first to show that Vedic science is a parallel science and is as logical as modern science As a scientist I was greatly attracted towards Ojha‟s writings and could read between his lines. I would therefore attempt here a logical account of Vedic thought based on the knowledge gained by me by going through Ojha‟s writings which are in beautiful sanskrit language. In this account I shall profusely quote or reproduce fully from Ojhas writings and also give ample references to the original passages in our ancient literature on which Ojha based his conclusions. I shall also indicate then and there what topics require further elucidation so that they can be pursued by interested research scholars. There are many articles of Ojha which richly deserve being prescribed as text books for students specialising in sanskrit language and literature. It is also my intention to highlight the specific achievements of Ojha who in my opinion was the most outstanding Vedic scholar our country had ever produced during the past thousand years or so. I shall deal with the subject topic wise and shall try my best to deal with all topics which have been discussed by Oiha in his writings.

H. LIFE AND WORKS OF MADHUSÜDAN OJHA Introduction

Madhusüdan Ojha was bom in a village in Muzafarpur district of Bihar in the year 1866, on the night of Krsnajanmãstami (Bhãdrapada krsnãstami, 10.30 p.m.) in a family of learned scholars. His father Vaidyanãtha Ojha passed away when Madhusüdana was only eight years old. Vaidyanãtha Ojha‟s elder brother Rãjlvalocana Ojha who was a very reputed scholar and who lived in Jaipur under the patronage of the then Mahãrãja Ramasimha, took Madhusüdana to Jaipur and for the next few years Madhusüdana spent his early life with him. Whenever Rãjivalocana met the Mahãrãja, he took with him young Madhusüdana who attracted the attention of the Mahãrãja even at that age. Whenver the Mahãrãja spoke to him, and put questions to him, the boy gave prompt and impressive replies which were admired very much by the Mahãrãja. It should be mentioned here that before taking Madhusüdana to Jaipur, Rãjivalocana had performed the Upanayana samskãra for the boy. After a few years, unfortunately Rajlvalocana passed away. The boy had to return to his native place in Bihar. Madhusüdana now wanted to continue his studies. Fortunately he managed to get admission in Darbhanga Samskrta Pãthasãlã in Kãsi and came under the direct tutelage of one very learned scholar Pandit Sivakumãr Sãstri by name and during the next eight to nine years he learnt all Sãstras under him. Later by virtue of his distinguished scholarship, he came to Jaipur and became the Rãjãpandita in the palace. Sivakumãr Sãstri was greatly impressed by Ojha‟s quick grasping power and foresaw that he would turn out to be a mighty intellectual who would be able to unfold the real meanings of Vedic passages. When Ojha took leave of him, he blessed him profusely and told him that he should study Vedic literature and spread its true message among the scholars who were fit to receive the same. This was the time when the westerners were struggling to understand the Vedas and were making wild guesses about the civilised life of the Aryans. Ojha took his guru‟s words seriously and took a vow before him that he will spend the rest of his life in the study of Vedic literature and the propagation of its true message among knowledgeable scholar community of the country. One Pandit Süryanãrãyana Sastri who was one of Ojha‟s students had described this touching episode in four beautiful

verses.

In the next few years Ojha worked very very hard and managed to master the entire cross section of ancient sanskrit literature which consists of Vedas, Brãhmanas, Ãranyakas, Upanisads, Vedãngas, Purãnas, Ãgamas, Smrtis, Post Vedic Samhitãs etc. He had a stunning analytical brain and was a born scientist (though he was never trained in science). His creative genius and versatile knowledge of the Sãstras which he had acquired at Kãél enabled him to convert, Vedic religion into Vaidikavijnãnam. He wrote many books covering the entire cross section of ancient sanskrit literature and in every one of his works he brought to bear a new approach which enabled him to unfold the hidden meanings of Vedic and Brahmanic statements. His explanations of technical words which occur in the Vedas were actually discoveries of scientific concepts of the Vedic seers who were super human intellectuals. It is a great pity that no scientist of his days had cared to talk to Ojha and understand what he says about the achievements of our Maharsis. The distorted interpretations of the westerners had completely prevented scientists and some english knowing sanskrit scholars from understanding the new approach and learning something new from Ojha. As regards Pandits we cannot blame them because Ojha‟s line of thinking differed very much from traditional approach and therefore it was not easy for them to appreciate his line of thinking though Ojha was also tradition bound in a different way. The result has been that Ojha‟s works did not receive the recognition they deserved. Moreover because Ojha was a Raja Pandita his duties at the palace prevented him from moving to various places freely. Nor did the Mahãrãja take him to various places in the country to enable Ojha to freely mix with the eminent scholars of the country and share his knowledge with them. All these contributed to the total neglect of Ojha‟s works by the scholar community of his days. The result has been that many of his works were lost after his death for want of proper care to protect them. Motilal Sãstri who was a disciple of Ojha and whom Ojha taught for more than fifteen years and also for whom Ojha had

lot of appreciation, had written profusely in Hindi about his master‟s work. His commentary in Hindi for five kãndas of Satapatha Brãhmana based on the teachings of Ojha is a monumental work. He has also written commentary in Hindi for some Upanisads and also for Ojha‟s work based on the exposition of these texts by Ojha. A few works by Ojha were edited by devoted scholars like Giridhar Sharma Caturvedi, Suijandas Svãmiji, Adyadatta Thãkur and Vãsudev âaran Agrawãla but the majority of the works of Ojha were either not printed properly or not printed at all. Many manuscripts have been lost.

Most of Ojha‟s works are of very high standard written in beautiful sanskrit. Poetry flows from his mind in the most natural way. An intelligent reader will read between his lines and begin to appreciate the very high level of thinking of our Maharsis. One would even think that there is no scholar at present who can produce a work of the same standard as Ojha‟s book or or even his

to mention a few of his outstanding works. Therefore there is a great need to preserve all his available works, edit them carefully with whatever notes are required to understand them and propagate the same among the scholars spread all over the globe. A scholar of Ojha‟s stature will never be bom in this country again. 2. Ojha’s Outstanding Achievements Ojha‟s most outstanding achievements which could not be even dreamt

by other scholars may be summarised as follows. 1. He was essentially a creative scientist (though he was never trained in science) and through his writings he converted Vedic religion into Vaidika Vijnãnam (Vedic science). 2. He was the first scholar to carry out original and organised research covering the entire cross-section of Ancient Sanskrit literature and came out with extraordinary results. 3. He discovered most of the concepts on which our Maharsis built their compositions and showed that there was sound logic in all their writings. In this respect he was the first to show that Vedic science is a parallel science and is built on certain logical assumptions. 4. He probed into the meanings of technical words occuring in Vedic literature and showed that most of them haveljheir origin in scientific concepts^ 5. He shõwed fòr the first time that the Unified theory of the Vedic seers is far more comprehensive and far more potent than the Unified theory of scientists though Ojha was not aware of the Unified theory of modem scientists. 6. His presentation of Brahma vijnãna. "Yajnaviinãnà" and, Vedavijnãna (the true meaning and purpose of Veda) constitutes the most outstanding research contribution ever made to the understanding of the concepts of Maharsis. 7. Ojha‟s commentary on Bhagavadglta has brought to light many things which were never thought of by the earlier commentators.

Ojha has given lot of new information on the historical aspects of ancient India collected from our ancient literature. This will enable archeologists and historians to reexamine the Ancient History of India in the light of information provided by Ojha particularly on the original regions of settlement of the Aryans. 9. In short, Ojhaâ&#x20AC;&#x;s findings has enabled us to present Vedic religion in new light to the outside world and that is what we are attempting to do in this account. I shall now present all the available works of Ojha as far as I know in a tabular form for the sake of the scholars interested in the same. 8.

MADHUSÜDANAVÃGAMRTAM : VOL 1, PART-1 3. Works of Vidyãvãcaspati Madhusüdan Ojha No.

7. 8.

10.

11. 12. 13. 14.

Remarks An extraordinary work not published so far. A copy of the manuscript is available with Shri Krishna Chandra, son of Motilal Shastri, Jaipur. Printed with Hindi notes by Jodhpur University (Ojha studies cell) and published. An extraordinary work. A part of it is printed with Hindi notes by Surjandas Swamiji and published by Sanskrit Academy, Jaipur. The rest is available in manuscript form with them. Printed with notes by Surjandas Swamiji and published by Oriental Research Institute, Jaipur, Rajasthan. is a Vedic word and means Vãk. Printed long ago as a small booklet, it contains many words (verbs and nouns) occuring in Vedic literature, sorted out nicely, arranged in convenient groups and rendered in beautiful verses. Requires reprinting with notes. A rare work containing high class essays on Veda. Veda related dharmas, Vedãngas, Vedabhãsã and a review of Purãnas. Recently reprinted with notes in Hindi and published by Ojha Studies Cell. Jodhpur University. Manuscript may available in Jaipur.

Manuscript will be available in Jaipur. A rare work containing many details on historical aspects of Aryan civilisation. Recently reprinted and published by Jodhpur University (Ojha Studies Cell) with Hindi notes. Deals with historical aspects of our ancients dating back to a period more than twelve thousand years ago. Recently reprinted with notes in Hindi and published by Rajasthan Patrika Ltd. Deals with different kinds of Svargas and their replicas on earth. Available in Jaipur. Both are (I and II) published by Rajasthan Oriental Research Institute. These deal with the rsi concept and its ramifications. Deals with ten v達das which were prevalent in Bhaumasvarga Ui the prevedic period. This has been reprinted by me with notes in English and has been included in my book

From the above list one can see that Ojha has covered the entire cross section of Ancient Sanskrit literature. No other author during the past two thousand years was capable of this high class research output. His lectures to his students were based on these researches, but he taught them much more than what is contained in his books. In that wav he was a Guru of Rsi type. If only we had a few teachers of his type India would have been quite different from what it is at present. But that was not to be and we are what we are. It is the result of very very hard work and because of him we are able to have a scientific insight into a wide range of subjects in which our Maharsis were interested. It is because of the new light available to us on Vedic culture through his writings, I took up the courage of writing a new history of our culture based on his writings. I am hoping that this, will really be an eye opener to the entire scholar community of the world and they will realise how great Ojhaji was. II l. HISTORICAL BACKGROUND Of late, there have appeared many research papers about the original home of the Aryans, the period during which they flourished and their connection to the Indus valley Harappan civilisation. 1. Views on Indus Valley - Harappan Civilisation The opinion prevalent at present among historians archeologists and scholars is divided and may be stated as follows. 1. Aryan invasion theory - According to this, the ancestors of Indians who used Vedic Sanskrit to compose their Vedas and allied literature hailed from a land outside India. However the discovery of Indus valley - Harappan civilisation and its spread over the same geographical region as described in Vedic literature seems to invalidate the Aryan invasion theory. 2. Harappan / Dravidian civilisation theory - According to this, Harappans were pre Vedic people, who were defeated by the invading Aryans and were forced to migrate enmasse to South India later to be known as Dravidians speaking a language unrelated to Sanskrit. However archeologists saw no evidence for invasion leading to uprooting of such a vast civilisation. They attributed natural disasters such as drought over a prolonged period for the destruction of the Harappan civilisation. They do not agree that Harappans were Dravidians. Therefore they recommend further research to connect, if possible, Harappan Archeology with Vedic literature. 3- Recent findings of Vedic scholars shows that Harappan remains are replete with sacred Vedic symbols like Swastika â&#x20AC;&#x17E;Omâ&#x20AC;&#x; etc. An American scholar had discovered some connection between Egyptian and Babylonian mathematics and the Vedic sulba sĂźtras. In the light pf what has been stated above, it would appear that a study of the vast literature available in Sanskrit may give some insight into the home land

of Aryans.

2. Ojha’s contributions to the History of Ancient India It is in the above context Madhusüdana Ojha‟s contributions to the History of Ancient India become extremely relevant. His books Indravijayah. Jagadguruvaibhavam and Svãrga Sandesa contain enough historical details which if analysed and examined carefully in the light of archeological and historical evidences available to the modern researchers, may give most probably an unambiguous answer to the above problem. In his book Indravijaya Ojha says.

So according to Ojha Indus valley civilisation is an Aryan civilisation and in course of time it spread throughout India in various forms. In this context a recent paper by David Frawley which has appeared in the Internet should be of interest to the readers. He has also expressed a similar opinion. In this context, a book by N.S. Rajaram, and David Frawley on „Vedic Aryans and the Origins of Civilisation‟ published in 7001 by Voice of India. New Delhi, contains many interesting details. In volume IV of this thesis we shall be going through in great detail, the three .books of Ojha mentioned earlier. Here we are mainly concerned with those details of this history which are needed by us to understand the origin of the Vedas and their composers. After a fairly long period of primitive people who occupied the. regions north and south of the Himalayas, a period of early civilisation occured in Tretãyuga. The people of this period, which was that of Svãyambhuva Manu, were called Yãmas and there were three divisions among them viz. Trptimantas, Tusimantas and Vrajakulas. There were twelve groups among the Trptimantas consisting of Ajitas. Jidajitas and Jitas. Tusimantas were the rulers and Vrajakulas were both Vaisyas and Dãsas-lworkers). These people were mainly action oriented and led a comfortable and civilised life. In course of time these people disappeared and another class of people called Manijas came into existence. They occupied an extensive region, lying north of the Himalayas. They first appeared in China and spread both westwards and northwards upto the seashore. Ojha says that the star Hamsa (Cygnus?) was the Dhruva naksatra (pole star) when Manijas came into existence in Asia. That was the period of Dvãparayugat_ also called Devayuga by Ojha The Manijas lived in cities and led a civilised life. At that time there was also another group of people living in that region in forests and they were highly uncivilised people who indulged in primitive activities like hunting, cattle grazing, stealing and fighting with each other for petty things They were therefore called Barbaras, while the Manijas were called Aryas who. were highly intelligent and who led a disciplined Life. The. Manijas were divided into four divisions, just like we had tour divisions

of men called Brãhmanas Ksatriyas, Vaisyas and Sudras. At that time they

The Sãdhyas of Manija group corresponded to our Brãhmanas and they were experts ln Yajnavidyã. The mantra in Rgveda, which says,

refers to these people only who were said to have attained Svarga through Yajnakarma. They were Devas in Manusya form and that.is why the land in. which they were born was called Bhaumasvarga (svarga on earth). They commanded very great respect from their fellow people and there were twelve groups among them. Their activities were intimately connected with Yajnakarma which was believed to ensure prosperity to all. They composed many works like Brãhmanas,Itihãsas,Purãnas etc. which were useful their work. The Mahãrãjikas) consisted of one hundred and twenty groups and they fought with their enemies and protected the people. Their enemies were mainly Barbaras. Ãbhãsvaras who were of sixty four groups were engaged in acquiringwealth for implementing welfare schemes for the society. The Tusitas were of (thirty six groups They were highly skilled workers and engage themselves in architecture They desired buildings, gardens and other structures and produced, excellent models of existing things as well as imaginary things. The civilised group of Manijas worked together for the welfare of society as a whole and they comprised a well organised and disciplined community. They were initially highly materialistic in their attitude and worked hard to achieve what they wanted. They were- also scientific in their outlook and did not believe in anything which they did not witness on the earth. Their Yajna. karma also was aimed at. achieving material ends and they did not believe in svarga, moksa etc. As intellectuals the Sãdhyas were interested in knowing about the origin of the Jagat. Different theories were proposed by different scholars. Some said it started with primordial dust (Rajas). Others said it started with waters. Other possibilities like Vãyu, ãkãsa. amrtamrtyu, ahoratra, sat, asat, divine cause etc. were suggested by them. In this way there were ten schools of thought prevalent among them regarding the origin of the Jagat. (The Nãsadiyvasukta of Rgved makes clear reference to these schools. Madhusudan Oiha was the first scholar to go into these details after collecting the available material from Vedas, Brãhmanas and Upanisads pertaining to these schools and presenting them to us. The Sãdhyas flourished for a long time and contributed substantially to the understanding of Nature around us. Later in this group a great intellectual was born who brought into existence a new era of thinking on the earth. The intellectual activities of the highly civilised Sãdhyas. attained a new peak under the leadership of the above great man who was called Brahma He examined

all the theories of the origin of Jagat available at that time and propounded a new theory called Brahma theory after rejecting all the theories which existed then.

According to Madhusudan Ojha the author Paramesthi Prajãpati of Nãsadiyasükta and the Brahmã we have mentioned above are the same. It is under the leadership of this Brahmã. many Veda granthas, Brãhmanas, Upanisads. Akhyãnas. Itihãsas. Purãnas etc. were composed and propagated. The Vedas, Brãhmanas, Upanisads which we have today are only the revived forms of what the Sãdhyas gave us. 3. Nãsadlyasükta of Rgveda The essence of Nãsadiyasükta of Rgveda (R.V. 10.129) is given in sixteen beautiful verses by Ojha in his work Dasavãda Rahasyam which has been recently edited and published with notes in English in my book Bráhmavidyã

Rahasyam - Part I.

MADHUSÜDANAVÃGAMRTAM : VOL 1, PART-1

Ojha says, “What Paramesathi Brahmã said constitutes Brahmatatva from which the creation process originated. Neither prãna, nor Avyakta, nor primordial dust (anu), "nor earth-heaven pair nor akãsa (vyoma), nor waters, nor avarana, nor Agni, nor Soma,nor day, nor nignt, nor Devas were there at that time. They are all characteristics created jagat and therefore their presence before srsti does not arise. The Yãjnikas have been directing their attention on Agni waters and Soma as possiblè primordial caues for the creation of Jagat. But, thèsê cannot form the root cause. Actually the root cause is Àtmã. Jnãna kriya ye the requisites for creation but Agni Soma and Apah constitute only Arthas matter. The kriyã which are required for creation are Icchã (desire) Tapas and Srama (physical exertion).Jnãna,Sattá and Anand are the characteristics of Rasa. Artha results from Karma and all karmas originate from Rasa Jnana bala and kriya originate front Atma which constitutes the rasa part of Explaining the mantra Ojha say it is Mahadaksara that forms the yoni for receiving retas. Ksara, Aksara etc. are called Mahimãnah here and Anna and Svadhã represent Vãk (matter). Prayati means bhoktã and it is Manas here. When the mantra says , it means that single entity which is the root cause of this Jagat was breathing with creative power and the question of presence of wind which constitutes bhuta does not arise. The entity is Avyaya which has prãna, manas and vãk all

concentrated in it and was breathing with Vãk. Kãma appeared first and the retas that appeared here belonged to Manas in the beginning. Kama is a sort of hunger its yoni is Aksara (Mahadaksara). and There garbha is deposited for creation. Manas is Sat and Mahat is Asat and how was kãma contained in Manas? This may give rise to doubts in the minds of wise men. But later they came to the conclusion that Sat is always bound to Asat . Avyakta is nothing but Aksara which is called Abhu in the Sukta. It is tuccha (bala) that hides everything in darkness. Brahman is always enveloped by balas and this Jagat came into existence as a result of Karma which was created by Brahman by its own Tapas. The rüpas and karmas which then came into existence is the result of Mayabala working on Brahman. Thus the seeds of Brahmãvijnãnam to explain the origin of the jagat WERE laid for the first time by this ãdimanusya Brahmã of the Sãdhya group more

than ten thousand years ago. Later it grew into a very big tree with many branches. We shall deal with this story in great detail later. 4. Story of Ãdimanusya Brahma The Brahman theory of the great leader Brahmã who had exhibited superhuman intelligence ushered in a new era of intellectual activities which was considered as the beginning of new Yuga in the civilised life of the Aryans. According to Gopatha Brãhmana, Brahmã‟s birth took place in Puskarapura. This city near the river Jambu is now called Bukhãra. According to Brahmapurana there was a big banyan tree, in Pumkaradvlpa and it was the place where Brahmã resided and was worshipped bv Devas and Asuras. Interpreting the above passages Oiha says that this Brahmã was believed to be the manifestation of Divya Brahmã and he was imagined to he the creator of living and non living beings on earth. In other words this Brahmã Prajãpati in manusya form through the Yajna Praiãpatis of his group was responsible for increasing the population of these highly civilised intelligent men belonging to his group. It is in the Puskaradvipa Atharvã was bom and he spread the Yajnakarma. It is said in Rgveda that Atharvã churned out the Agni in Pusakardvipã õr performing (vajna karma It says also that Dadhichi Atharvã‟s son discovered the Astra ((weapon) in the form of ãtharvanãgni to kill Vrtra the Asura and gave it to Devas LR.V. 6/16/13, 14) ÍAtharvã produced ãdhidaivika Agni in Pusakaraparnal (i.e. Puskaradvipa). The. Mundakopanisad says that Atharvã was the eldest son of Brahmã who taught him Brahmãvidya Atharvã in turn taught the samê to Angiras who in turn taught the same to Bharadvãja. Bharadvãja taught this vidyã to the son of! Angiras.(cf. “Mund. Up. 1.1.1,2). Brahmã lived in Pragivotisapura which was an extensive citv. This cily is described in Bhãgavata Purãna in the fifty, ninth chapter of tenth Skandha and there it is said that it was under the rule of Bhaumãsura)and(Lord Krsna got rid op him .It is said that this place was also called Amarãdri.lt is from, this place Brahmã ruled over the entire Visva. It is this Brahmã who composed the Vedasãstra consisting of Vedamantras . Brãhmanas and Upanishads dealing with Stuti (prayers) Yajna and Vijnãnam (science) Brahmã composed Dharmaáãstras as well as Nltisãstras and ruled over the entire land with the help of rulers called Lokapalas. He organised his own councils of rulers who were expected to rule over different parts of the land and administer Justice to the people. He also organised (Dharmasamsthãs) which were attended by people who had Brahmavirya in them like Brahmanas Vipras and Rsis and who were very knowledgeable in Dharmasàstra and Nitisastra Yájnákarma

was promoted for the prosperity of the land and everybody took part in it. In this way Brahma (Manusaya Brahmã) who became famous as Jagadguru was respected by all. Heshone like the sun in the sky. In order to ensure good government as a ruler of Prajãj i.e as Prajapati provision for posts which had royal status Rãjã Samrat, svrat, virat etc. That ruler who ruled over the whole land was called cakravarti Sãrvabhauma Sãmrãt. The word Svarat was divided into two categories Indra and Mãhêndrã. The word Virãt represented Brahmã and Visnu. This word virat was applied to the two highest authorities who had no army or kingdom of their own. The Aryans believed that in tune with what existed in the dhidaivata mandala the position of Brahmã was the highest on earth. Actually those who had Brahmavirya in them rise up in stages to the position of Vipra, Rsi etc. and finally reach Brahma's position by merit. The Sãdhyas believed that the ãdhidaivata Brahmãgni which is pure jnãnãgni gets connected with the earth and produces the ever present Agni on the earth. It is this Agni that is worshipped by Yãjnikas after churning it out (just like Atharvã did with the help of specially chosen wooden pieces. The discent of Adhidaivata Brahmã on the earth in manusya form took place when Abhijit (Vega?) was the pole star. The Sãdhyas believed that happening in ãdhidaivikã sphere influenced the happenings in ãdhibhãütikã sphere and this the starting point of vedic They knew the precessiõn of the equinoxes and believed that positions of the earth‟s axis during precession which has 25,000 years cycle coincide with significant happenings both good and bad on the earth resulting in prosperity or destruction of life on earth. The rk. refers to the fact that the Vedic scientists Sãdhyas made continuous observations of pole start dhruva naksatra and worshipped the region inside the projected circle in the heavens produced by the movement of the north pole of the earth,as Visnu pada or kadambã or Svarga.Ojha gives many details of Bhaumasvarga in his

books Indravijaya, Jagadpuruvaibhavam and Svargasandesa. He says thaat Indra‟s territory was located in Siberia and his capital was Amarãvati. He also gives the location of Brahmavisatapa Visnuvistapa and Bradhnasyavistapa which were all set up by Brahma in tune with the Adhidaivata model.The reader will find many details in his books which we will not find anywhere else. In fact Ojha gives many clues to the historian and archeologist for investigating the original home of the Aryans and their areas of settlement. We shall give a detailed summary ,in English of Jagadguruvaibhavam and Indravijaya in part IV of this thesis together with the original texts. This rk holds the key to understand in what form Visnu was conceived by the Sãdhyas in the beginning several thousand years ago and what distortions this concept underwent during the later periods especially during the Purãnic and post Purãnic period. We shall explain this in our 4th volume when we deal with Purãnas.

One of the most important and very old concepts of the Aryans whose ancestors had their original areas of Settlement in the region of Pamirs, is that there is a Grand Unity or Harmony in Nature. In other words whatever structure: of the various lokas they imagined at the Adhidaivata level should he the same on the earth and also at the ãdhvãtmika or sãriraka level (i.e. inside the human system). The Triloki structure they imagined to exist in the vertical viz Agniloka on the earth, indraloka or Suryaloka in the heavens and Vãyulokã or Antariksaloka in between them also applies to Ãdhibhautika level. They also imagined that the three devatas viz eight vasus eleven rudras twelve ãdityas and two asvini devataji ruled over these three lokas.We shall later give a possible scientific explanation of how they hit at these ideas. Therefore the Brahmã on earth established these three lokas on the earth also. The same type of rules viz Agnj for Prthviloka, Vãyu for Antariksaloka and indra for Divyaloka were imagined by them for these lokas. In other words, on the earth, the Aryans imagined a Svarga to exist in their land which was called Aryãvarta. From the Equator to the foot of the Himalayas was conceived as Manusyaloka.From the himalayas to Altai mountain range in the north was called Antariksaloka or middle loka.From Altai range of mountains to the sea shore in the north was conceived as svarga pradesá The land of the Aryans in the manusya loka was called Bhãratavarsa. Bhãrata is the name of Agni. Later due to confrontation between two groups of people Bhãratavarsa got divided into two halves and the dividing line was the Indus river.The eastern half was called Aryávarta and called Aryayãna. Later they were called Sindhustan and Pãrasthan. Pãrasthãn was the original home of the Parsis and was located in Iran Because of the confrontation between the two groups of people, the Brãhmanas of Sindhusthan were called Andra Brãhmanas and those belonging to Pãrasthan were called Vãruna Brãhmana Zarathustra was the Dharmãchãrya of the Parsis and their sacred text was called Dãsatira. It is Zarathustra who used the word kind for the first time when he referred to Sindhusthan and from that word Hindusthan is derived. Actually it should be Sindhusthan but Pãrsis use the

letter „ha‟ for „sa‟ and theretore the word Hindusthan is in vogue now. Zarathustra has also mentioned about the visit of Vyãsa to Iran and he describes him as the wisest man on earth. 5. Meaning of the word Hindu In his book Indravijaya, Ojha writing on says,

MADHUSUDANAVÃGAMRTAM : VOL 1, PART-1

Ojha also gives the relevant Parsi passages from their sacred book Dãsatira and gives their meaning in Sanskrit. Some natural calamity should have occurred to the people of Fthanmasvarga and the civilisation attributed to them should have been destroyed. It is quite possible that some survivors should have moved to their manusayaloka which was Sindhusthan and there they should have revived their Vedagranthas along with their manusaya group and should have preserved them in some form. It is this literãture thãt is available to us now. I n v i e w of many other details given by Ojha it is quite logical to believe that the Indus valley civilisation is an Aryan civilisation and not a Dravidian civilisation as was imagined by some scholars It is interesting to note that Mahabhãrata mentions about this Bhaumasvarga and say thal it did not exist at that time but people say it was there earlier. The relevant passage there is as follows

It is also interesting to note that in the Rgveda. there is a clear description of the south west monsoon and the way it affects the Indus valley and Punjab regions. There is a clear mention of the easterlies bringing monsoon to that region. See our book Weather Science in Ancient India). It is very desirable that

Historians and Archeologists familiar with Sanskrit language go through the three book's of Ojha which we have mentioned and, make a realistic assessment of Ojhaâ&#x20AC;&#x;s findings in the light of their own knowledge i n t h i s field. Particularly the extensive quotations provided by Ojha from the Ancient Sanskrit literature should be carefully gone through before arriving at any conclusion regarding the original home of the Aryans. With this comment we close this topic.

IV. WHAT IS VEDA? The Traditional View Introduction Most of the investigations carried out by various scholars pertaining to Vedic religion suffer from certain gross deficiencies. They are : 1. There are many contradictory statements in the Vedas, Brãhmanas and Upanisads which, if not understood in the correct perspective will lead to divergent conclusions when studied by different scholars. 2. Most of the scholars have not realised that unless the Vedas, Brãhmanas and Upanisads are studied together with cross-references, a correct picture of Vedic thought will not emerge. 3. There have been certain basic concepts of the Aryans that have guided them in their composition, whether they belong to the jnãnakãnda or Karmakãnda and most of the scholars have hardly tried to unearth these concepts. 4. Many technical words occur in the Vedas, Brãhmanas and Upanisads and unless their correct meaning is understood, one will miss the correct purport of many difficult passages occuring in the above literature. 5. The arthavãda portion of the Brãhmanas invariably contains crucial information for the proper understanding of Vedic passages. These have been by and large neglected by most of the scholars. Madhusüdan Ojha was the first scholar who, with his mastery of the entire cross section of Ancient literature, managed to overcome all the above deficiencies and brought to light many scientific concepts which our Maharsis had, after a deep study of Nature which they observed around them. Scholars, who are Trãdition õriented, never bothered about the more interesting details present in Vedic literature. The Vedic seers were earnest seekers of truth and were very much interested in understanding the functioning of Nature and the origin of the cosmos. The sun served as an ideal object for their study. His immortal nature, his appearance in the celestial background as a glowing disc constantly sending out light and heat in all directions, which in no way affects its form or brightness his diurnal motion causing the day and night his order north south movement in the sky during the year causing the seasons and thus being the (principal cause of life on earth, the moon her phases and her * north south displacement's in the celestial background, (the starry sky and the orderly shifts of the star pattern relative to the sun the bright pole star in the north going round a central point in the sky its apparent movement being detectable only when\its position with respect to the other stars is traced over a very long period the occurrence of south west monsoon and its gradual advancement and withdrawal over the country, the ãndhi which seriously affected agricultural operations in the lands adjoining great Indian desert regiojj< the

types of rtviks are employed. They are Hota Who does Hautra karma (invoking Gods using rks), Adhvaryu who does the main work in Agni using Yajus, (Udgãta who does Stõtrã karma using sãmans and Brahma does supervision work and has full knowledge of the procedures. He is thus familiar with_all the mantras and their appropriate use. Yãska in his Nirukta says that Brahma uses Trayívidyã in his work. This would mean that the mantras used in Yajna karma [are all contained in Veda triad (Rk. Yajus and-Sãman). Since it is said there itself that Brahma knows every thing it follows Atharva Veda contains mantras unused in Yajnakarma and that it constitutes the fourth Veda. In_other_words , a single Veda was divided into four Samhitâs for the convenience of Yajna karma. The collection of rks used in Hautra karma forms Rk Samhitã. Adhvaryu uses both rks and yajus in his work and therefore 'Yajus Samhitã is a collection of these. The Udgãtã uses rks and sãmans in his work and that is called Sãma Samhitã. Then we have Brãhmanas for each Samhitã that contain certain guidelines for the work of each of the rtviks and also some metaphysical or '''phiIósophical discussions. The names Dvivedl. Trivedi Chaturvedi have their origin in the nature of roles played by rtviks in-yajna karma 6. Vedaéãkhas Then there were different versions of each Veda and they were called sãkhãs. According to the work Caranavyuha, there were twenty-one sakhãs of Rgveda, one hundred and one sakhãs of Yajurveda, one thousand sakhãs_of Sãmaveda and nine sakhãs of Atharvaveda. The general belief among traditional scholars is that most of these sakhãs are lost to us. In the Rgveda only Sãkalasãkhã is in vogue. It has(1028) süktas and (1058Ó)rks and 432000(Daksaras. has some, khila suktas also. In the Yajurveda for some reason there has been a split (which we will explain later) and we have Taittiriya Samhitã

and Maitrayanl Samhitã of the Krsna Yajurvedins and Vajasaneya Samhitã of the Sukla Yajurvedins. In the Sãmaveda, Kauthamã, Ranãyaniya and Jaiminiya sãkhas are in vogue. In the Atharvaveda, Saunaka and Pippalãda sãkhas are available. The Atharyãvêdã is a heterogeneous collection of süktas. It portrays life with all its shades and highlights the obscure human emotions and relations. It gives an account of medical—practices—Of -Very—Old times and also contains some philosophical speculations that have-earned it the name Brahmaveda 7. Vedãngas In order to understand the structuré and meanings óf Vedãs there are Vedãngas, which are SIX in number They are Siksa (phonetics), Kalpa (planning and preparation guidelines for rituals). Vyãkarana (grammar). Nirukta (etymology and_exegesis). Chandas (metrics) and Jyotisa (astronomy) 8. Problems created by author of Nirukta There is an in built tradition in our society which has led us to the belief

Problems created by author of Nirukta

that Vedas have to be protected at all cost since they are our most sacred treasure of knowledge, through which we can achieve anything. Wealth. prosperity, health, long life and many other things can be achieved through the mantras and rituals. It is unfortunate that the most popular author of Nirukta (Yãska) instead of helping us to understand the meaning of Vedic passages, sometimes goes against the interpretations available in the Brãhmanas and by giving his own interpretations causes confusion in our minds. In other words, the author of Nirukta does not take into account the Brãhmana interpretations while giving the meanings of Vedic words or passages. Actually in such cases, the reader is confused whether he should accept the Brãhmana interpretation or interpretation of Yãska. According to Ojha in such cases one should take the interpretation of Brãhmana as the correct one. Some times Yãska gives "more than one meaning and causes further confusion. A few examples are given to show the difference between the interpretation of Yaska and what is found in~Brãhmana

6 7

Sãyana takes care of Brãhmana passages also in his interpretations though he takes the, help of Nirukta also wherever he needs it. However he_ has difficulties to find nut the real meanings of many passages. The propagation of the Vedas took place in the following manner: 8. Propagation of the Vedas

1 Brahmã who was the teacher for the entire mankig was the first to propagate the Trayi Vidyã. (2) Atharvã who was the son of Brahmã was the first to propagate Atharva Veda and Yajnaveda. (3). Angiras who belonged to Atharvã group. (4). Satyavãha Bharadvaja who was the son of Brhaspati and who belonged to Angiras group. (5). Angiras, the second, head of scholar community and belonging to Angiras family. (6) Saunaka who belonged to Angiras group but later went over the Bhrgu family. (See Mundakopanisad) (7). Atri who also headed the scholar community. All the above people were only propagators of Vedas (Vedapravartakãh) and not the originators of Vedas. There were also others in this line like the (Saptarsis / Krsnadvaipãyana (Vyãsa)etc. 9. Preservation of the Vedic lore In this way the Vedas were preserved, through oral communication and not through written texts. In fact Siksã, one of the Vedãngas strictly forbids reading from texts. Great care was bestowed to keep the text unchanged by divising various methods of recitation like pada, krama. jata, ghana etc. The syaras or intonations formed an important component of recitation and any-mistakes in the, svaras were supposed to produce unwanted results

I ||”

V. APAURUSEYATÃ - PAURUSEYATA QUESTION OF VEDAS

Another important aspect in which the traditional scholars were interested was to_get the-correct answer to the Apauruseyatã - Pauruseyatã question of the Vedas. In the literature we find widely varying views on this subject. Many of us are not really aware of all these views. It is to the credit of Madhusüdan Ojha to have carefully collected all these views and presented them in a very orderly manner. Ojha lists them under six broad categories viz. ^ (l) MIhÍ-hihcih, 0 (òj Hlíírl+MdH.

We shall briefly go through the views of each of these schools. 1. Mimãmsãmatam Ojha quotes the relevant sutras of Purvamimãmsã Uttaramimãmsã (Vyãsa) and says

(Jaimini)

and

That is, the Vedas are not the compositions of any individual. The Maharsis are only seers and not composers. Therefore the Vedas are apauruseya. But we cannot say that they have sprung up on their own. Words are eternal and the relation between words and their meanings is also eternal. veda which has its õrigin in sabda and artha is also (eternal nitya) and (apauruseya) 2.

Ojha Sãnkhya

quotes

Sãnkhyamatam the

relevant

sütra and says,

That is. just like a tree comes out from the seed as a sprout, just like the sun and the moon have come into existence as part of Nature, in the same wav the Vedas have come into existence. They (are not eternal) But They are called apauruseya because (no person is involved in their production. 3. Navyanyãyamatam Quoting from Kasumãnjali of Udayana and Gangesa‟s Tatvachintãmani Ojha

says,

In other words, according to this mata. veda is neither, eternal nor does it flow as an eternal stream. Therefore there is no question of declaring that the Veda is eternal. However, though it is not eternal, we cannot say that the Maharsis composed it. Because it pertains,to things that are beyond,reach of our sense. organs, we have to conclude that it is the product of Isvara who is endowed with supernatural powers. The. Maharsis. are only seers and not composers. At the behest of svyambhu' Brahma Maharsis reyived the_ Vedas that became dormant at the~end of the Yuga, through tapas. This is what Smrti says. Since Veda is not the composition _any -human individual, we can say it is apauruseya.

Prãcinanyãyamatam

The Nyãvasütras of Gautama Maharsi, relevant here say, Ojha quotes the commentary of Vãtsyãyana on these and says,

In other words, Vedas are the compositions of Maharsis and therefore they are pauruseya. Though they are not eternal and ever present, because they flow like a stream, they are continuously present. Just like words used in worldly matters do not require any prãmãna for their use, in the same way aidikã sabdas also have authoritative status. The same Maharsis who composed Ayurveda also composed the Vedas. Just like we do not require any pramãna for Ayurveda, in the same wav Vedas also wield authority. ‟ 5. Vaisésikamatam The relevant Vaisesika sütras in this context are,

Which mean 1- Vedic compositions are not possible without the application of buddhi supported by manas. The application of buddhi is a human act. Therefore Vedic compositions are Pauruseya 2. Brãhmanas analyse the Vedic Statement to bring out the logic in those statements. This again is the work of human mind (buddhi). 3. However V e d a a s a principle (tatvã or vidyã) as discovered by the Rsis who are , is certainly apauruseya and nitya. Quoting Mahãbhasya and Kaiyata bhãsya of the sütras which support the above mata Ojha says,

That is, here two things are to be considered.. One is sabda (words) and the other (is their meaning) The statements in Veda were composed by Maharsis, and therefore are pauruseya. But the Vidyã that the statements convey makes it eternal and apauruseya.

6. NĂŁstikamatam The atheists hold the view that- Vedas the products of ordinary men and therefore these man-made compositions go on changing according to their whims and fancies. ^ ^ If we take into account the internal variations in the above schools, the total number of views on the true nature of Veda swells to (forty-two) Ojha has again brought them nicely under six categories and later gives more details about each of them. For the sake of the reader they are reproduced in Ojhaâ&#x20AC;&#x;s own words. 7. Further divisions of the above matas

MADHUSÜDANAVÃGAMRTAM : VOL 1, PART-1

The above statements which are simpl enough to understand have been reproduced here from Ojha‟s book not only to impress on the reader the amount of information that is available in the literature but also the way in which Ojha has been able to collect them and assemble them in such an orderly way, so that one can study them carefully and come to a rational conclusion regarding the true nature of the Vedas. F o r t h e convenience of the scholar reader relevant

extracts Ojhaâ&#x20AC;&#x;s

from book

are

given

below.

r The above analysis of the various schools by Ojha is a master piece. It is a remarkable achievement exhibiting Ojha’s encyclopaedic scholarship and his analytical brain and capacity to tackle any difficult problem which no-body else possessed. He was a real Bharat Ratna in every sense of the term A can study this analysis several times understand many things in between the lines and come to very interesting conclusions. However this is not an easy task. While presenting the details of each of these schools Ojha quotes profusely from original Vedic literature in support in order to impress on us the contradictions. which we come across in the original literature which can cause utter confusion in the mind of any sincere scholar who is therefore unable to analyse them rationally and come to any sensible conclusion regarding the true nature of Vedas and their origin. But Ojha with his encyclopaedic knowledge streed clear of the mess and came out with extraordinary results which no one else was capable of, neither before him, nor after him mainly because his approach was scientific (though he was never Trained in SCIENCE) Let us now see how he handled this problem. His book entitled “^pftgTT” in which he is said to have dis this subject in great detail, is unfortunately not available to us so far. The manuscript itself has been lost. But there are other books of Ojha from which we have collected the required material and we shall try here to give a clear exposition of the true nature of Vedas and their~0ngin making full use of Ojha’s findings. VI. MADHUSUDAN OJHA'S

The Relevance of Brahman theory in the exposition of ----Here it is important to recall some historical details that we have discussed in the previous chapter. There we have said that the Vedas were composed by the Jagadguru Brahma who was bom in the family of Sãdhyas during the period of Devayuga and who lived in Puskaradvlpa located in Prãngmeru region (Pamirs) of Bhaumasvaiga.The same Brahma had earlier formulated and developed the Brahman theory of the origin of the Jagat. Therefore is logical to infer that 1.

the Vedas that were once preyalent among the Sãdhyas and revived-versions of the same Vedas composed by those who were the survivors of the calamity that struck Bhaumasvarga .and who moved and joined their own people in the Indus valley region should have been closely linked with Brahman theory especially because both should deal with creation processed and also the science of Nature. So in our understanding of What Veda is we should constantly keep in mind its possible link with Brahman theory and look for-statemenls in the literature that endorse our conjecture. It is necessary to recall again at this stage that the Vedic seers were intellectuals of a very high order and their statements carried a certain amount of authority with them. They had developed their own concepts regarding the origin, sustenance and end of the universe. Their concepts regarding the structure level were postulated in such a clever way that they woul lead anybody to infer that there is a grand harmony that is prevelenti..Nature This wonderful harmony or Unified theory of Vedic seers has many interesting. features which differ from the Unified theory of modem scientists. Vedic science is a parallel science and was a highly developed science jn certain respects and therefore one would reap rich dividends by handling it as a separate science though one would see sometimes some similarities between modern science and Vedic Science. It is in the exposition of this Vedic science Madhusudan Ojha succeeded remarkably because of the stnnning analytical brain, his command over the entire cross section of Ancient literature and above all his extraordinary capacity to pull out statements hidden in unknown corners of the literature and assemble them ' together to prove his point .His handling of apparently contradictory statements in literature and arriving at a conclusion after reconciling them with additional information gives him a very high position among the scholars in this field. The vast number of technical words used in Vedic literature pose a great challenge to the really sincere students who are after their correct meanings and connotations. These have received special attention in the hands of Ojha who throws lot of new light on them. For example, words like =ÍIHH, ÇÍfa

Since the. concept of Veda as developed by our Maharsis is intimately woven into their Brahman theory, we should at this stage refresh to the extent

required) our knowledge of Brahman theory which we have presented already In our Earlier books in detail. ' The first declaration of Brahman theory came from Brahma of the Sãdhyas who rejected all other theories of the origin of the Jagat prevalent at that time and said, which formed the basis of Siddhantavãda. It conveys to us that the Jagat that is going to he manifested is already present in the dormant condition in. Brahman. The breathing takes place on account of the Inherent power that the word conveys.Ojha explains the etymology of the word Brahman in four beautiful verses in his Siddhãntayãda. (See our book, Brahmavidya Rahasyam - Part I). He says that the word brahma has evolved from the root to grow. We apply the term to that activity when an original substance, which is in the process of expanding (boming) does not gain anything that is not already there in it in a miniature form. The Jagat therefore is already in it in a miniature form and therefore Brahman is the origin of the Jagat. It is all pervading like ãkãsa. and therefore there is nothing bigger than it. What is big, and what has undergone is called Brahman The word Brahman is described asUktha and 'Sãma ' 'Uktha‟ meãns the source from which things have c o m e Sãma means that which resides in everything in equal measure T h e word „Brahma' itself means that which supports an?TTeed^ Therefore we may also say that The Satapatha Brahmana (14, 4,4) says(jJust like vak is for names nãma the organ of vision is for form. (rrupa) and (atma) (sãrira) is for karma Brahman is Uktha Brahma and Sãma of this Visva and its activities) is called Atman and is amrta Nãma anH Rupa constitute satyã and Atma which is here denoted by prãna is amrta and is covered bv satya In other words Brahman is the Ãtmã of this~Visya. He has originated it and pervades every bit of it. While the Visva which is kãrya has limitations the kãrana (brahman) is limitless and formless and is beyond all description. He is arupa, purna. akhanda and advitva. In other words Ãtmã is amrta) and this Visva constitutes his martya part and constitute his saira We may also. say in keeping with the Brãhmana statement we have quoted above that and rüpa. is the satva part of Jagat and that covers the Atma that is the amrta, part.However the Brãhmana says that Atma is prãnarüpa. But since the prãna is involved in creating things that are characterised by nãma and rüpaj it requires manas and vak as its operational base.Therefore we conclude that manas prana and vak constitute the amrta part that we have named Ãtmã. T h i s i s why in the same kãnda the Brãhmana says As we have stated many times in our earlier books, the above statement means Ãtmã is the coexistence and coordinated functioning of manas prana Vedic Concept of Atman 2. Essence of Bhagavad Gita 3. Brahmavidyã Rahasyam (Parts 1 and II) All published by Rajasthan Patrika Pvt. ltd.. Jaipur India.

and Therefore if we understand it as a principle that is ever, valid we have no difficulty in declaring that Ãtmã remains with a sarira and functions as its amrta part. We shall see many more aspects of Ãtmã as we proceed. Since Ãtma has brought into existence this Visva and resides with it the statements etc. are all fully justified. 2. The concept of Rasa and Bala Rasa and Bala form a pair of words that are important for understanding the creation process initiated by Brahman. Our sages considered Nirvisesa Brahman as a huge ocean of Rasa This is the view of the Taittiriyas It is in this ocean of Rasa, balas appear as a disturbance. The state of Brahman, in which balas Me side by side in a dormant state with Rasa, is calléd Paratpara Brahman. The Upanisad says,

“There is nothing he has to do (i.e. he has not yet reached the stage of doing anything. Nothing js equal to him of above him. He wields immense power. knoeledge. power and action are his natural assets." In his Siddhãntavãda Ojha says,

In other words Ojha says that there are two entities namely Rasa and Bala involved in the creation process. Since bala is produced in Rasa and is never different from it, Advaitabhãva of Brahman (rasa) is never challenged. are synonymous words. When it is in flormant^tate it is called bala when it is manifested it is called sakti. when it actually gets into action it is called kriya. Páratpara Brahman gets associated with creation when he is affected bv a power called Mãya that which limits the region which was unlimited and initiates the creation process in that region. The word is derived from the root to measure and is related to converting ínfinite into finite sections Because the Visya is the result of mahabala acting on Rasa, it can be called Mãyikã but certainly not mithya untrue unless as Ojha makes out in one of his works Mithya only means that which has asrita (dependent satya and therefore the thing exists.

The aatapatha Brahmana says that this Visva characterised by nãma and is satya. Moreover since the Upanisad savs that brahman this Visya and resides with it, we cannot say that the Visva doesnot exist visva certainly does not exis when Mãya merges with Rasà. When the impact of Mayã on Raja intimates the creative process) the very first thing that comes into existence is Manas mind. When afdesire to create arises in the mind prana and vak come into existence. In other words the traid manas prana and vak or atma is the first thing to come into existence. His Atman is named Purusa because he lies in an enclosed space He is actually called Sodasipurusa because he becomes Purusa traid consisting of (manas predominant Avyaya Purusa prãna Predominent. Akasa Purusa and predominant Ksara Each of these Purusas has five components and therefore with thê all pervading Paratpara Prajapati has now sixteen components. This Prajãpati for all purposes is the creator and there be any number of Prajãpatis engaged in creative activity Prajapati and his laksanas From our point of view the emergence of Prajapati is an important landmark in the theory of creation propounded by the Vedic seers. We shall be dealing flwith various theories of creation later but here for understanding the true nature of Vedasr the concept of Prajãpati is important for us. Of all engaged in creation activity, that Prajãpati who is responsible for the coming into existence of the(Solar system is the most important for According to another view of the evolution of Prajãpati (prana) came into existence first and It was called rsi as is evident from the following Brãhmana statement in the beginning there was only Asa (non existence). What was that Asat? Rsis) went Asat (Who were the Rsis? Pranas were the Rsis. This statement has profound significance in the concept of Rsis or Vedic seers which we shall with a little later. If we go into details the prãnas are of infinite kinds. Of these these Saptarsi pranas or the Sãkanjaprãnas played their role in creation fact they were responsible for the coming into existence of Svayambhu Prajãpati as described in Satápathá Brahmana technical terms used in this account will be defined in detail either here or in t h e t h i r d part of this book which deals exclusively with Brahmavjjnãnam. The amount of information which Ojha gives about Prajãpati is so huge. that a seperate book can be written on Prajãpati and his facets. My book 'Vedic concejy of .Atman deals with the story of Prajãpati to some extent. Here we shall reproduce- as many passages .as possible from the original texts of Ojha.

mahímã is vãngmaya Veda.This Prajãpati generates Vijnana with the help of his manas he runs the Yajna cycle with the help of his prana and with vak he fills the entire akasa.The Sun who is also a Prãjãpati is the Atma of this Visva and is Vedamaya. That is why the Sruti say . Prajãpati creates everything with the help of this Veda and therefore the Smrti says II (Manu Smrti). That is why this Visva is Manomaya. Prãnamáya and Vãngmaya and also Prajãpati is Vedamaya There is nothing else here except veda (Brahman) and that is why the Sruti says (Manu Smrti) and that is why the $ruti says 4. Prajãpati and Vedas Let us now recollect Prajapati‟s form and functions. Prajãpati is the onginatõr of Vedas. His livelyhood is Yajna. His main achievement is the Visva with all its diversities (Prajã). Vedas are the products of his mind. Yajna results from the activity of his prana.Praja results from his vak part. In short he is the embodiment of Vedas and their after effects At this stage we can understand what exactly Vedas arè Vedas simply mean the Constructive processes of creation which finally result) in what all we see in the Universe. The manas part of Prajãpati is involved in bringing into existence these processes, his prãna part is involved ln making these processes work and his vãk part provides the basic primordial substance on which the processes work and bring into existence what all we see around us. Prajãpati himself is nothing but, the combined existence and coordinated functioning of manas prãna and vãk that we have called Ãtman Brahman or Purusa.The above definition of Veda appears to Apauruseya Veda or Tatva Veda. 5. Apauruseyatã of Tatva Veda Vãk is nothing but minute form of matter. We can also say it is (fine stage of which pervades Akãsa^ Àkãsa is of three kinds, viz. Paramakasa Purãnãkãsa and Bhütãkasa Paramãkãsa is the limitless space that prevails everywhere. It is known ãs contains many Visvas inside it.

This limitless ãkãsa is ruled by Paramesvara and Then we have Indrakasa which is also

called or Puranakasa It is the region of the immortal Devatas What do we mean by Devatãs? We shall explain later. Some people call Isvarakasa also because Isvara is worshipped in the form of the many-branched Àsvãttha trée and pervades this Akãsa. Then there is bhütãkãsa that is filled with sound waves. Sabda is said Jo be the dharma of this Akasa which is counted as one of the five bhütas) This is the source region of all bhütas. Avyayas Purusá who is also called Isvara and whose Prakrti part consists of vak, Apah, and Ágni and sukra along with Àksarâ and ksara Purusas rules over this ãkãsa. It is also called martyãkãsa which is related to Bhütãtma. At the Adhyãtmã level these correspond to sarirãkasa ruled by Bhutãtma hrdvãkãsa Puranakasa ruled by Antarãtma

and Daharãkãsa ruled by Paramãtmã. Védas and ãkãsas are inseparably from each other Without ãkãsa. Vedas cannot be produced Therefore ãkãsa is said to be the visesa of Vedas In the Paramãkãsa Brahma Veda prevails. It is the mahima of paramãtmã and is limitless Then we have Divya Veda that, constitutès the mahimã of Indrãtma This is also apauruseya Veday It prevails above the region of the Sun. Then we have the martya Veda that prevails in bhütãkãsa and constitutes the mahimã of the Atmma of mártyãgni or cityagni It is not apauruseya because it is subjected to mrtyu and goes õn changíng and reappearing again and again. All the above three Vedas are Atma Vedas and represent the actual processes of creation in their respective spheres of activity When the 'vijnana of these Àtma Vedas is explained with the help of sabdas or words orf statements, then the sastra containing these statement or words is known as Sabdabrahmamay veda Sastra It is necessary here to understand how the concept of sabdabrahman evolved.

Sabdabrahman and Sabdaveda The Upanisad says,

That is. “we should know the true nature of Sabdabrahma as well as Parabrahma. If we master Sabdabrahmá we can reach or realise Parabrahman‟. Here it is implied Sabdabrahma is immortal Then what is the connection between Sabdabrahman and Vedasastra. We may explain this as follows: At a very early stage the Vedic seers realised that sound (sabda) constitutes an important means of communication of knowledge. The creative process may he conceived as revealing themselves in the form of sound and if these sounds can be interpreted in terms of the knowledge about the processes, then they form the basis of Sabdhaveda According to our definition of Veda the sounds themselves constitute the Sabdaveda since they represent Thé processes which result in the creation of an object For example take thundêrstõrm From an intelligent analysis of the sounds produced by thunder the Vedic seers were able to infer the nature and intensity of the oncoming rainfall Here thunder is the process and the creation achieved is rain Here we get a clear clue as to how the Sabdaveda evolved. It will be interesting to the reader to note that several rainfall forecasting rule exist in post Vedic literature based merely on the sounds emanating from thunder. For example.which is a part of the following verses are found.

In this respect the sound produced by thunder is Vedavãk It is now easy to understand why so much importance is given to the propery

(i.e.

Sabdaveda).

intonation of the letters while the Vedas are recited. However every creative process may not be accompanied by sounds (in the audible range) which can be identified with the process and therefore the best alternative is to use choice words õr expression which will have direct relation with the object that will result from the process involved. This would imply that the vedic compositions (i.e. $abdaveda) required exceptional skill on the part of the composer and it was believed that the Vedic seers alone had this capacity. It was even said that akãsa (space) is filled with sounds which when deciphered properly will reveal to us the Vedic expressions.That is why sabda is considered as the rudimentary substance tanmãtrã õf Akãsa. ln other words Sabdaveda is the oral expression õf the seèrs to whom the creative processes revealed themselves while they were in deep meditation. They passed on their direct knowledge orally as mantras which are expressions of extremely special character to others who did not have the special capacity to acquire it themselves. Since hearing plays an important role in communication, the Sabdaveda is also called Sruti. We shall see more about Sabdaveda later. The above discussion leads us to the following conclusions : Veda is mainly of two types. One is Vijnãnaveda or Tatvaveda that is eternal and is identified with Parabrahman. The other is sabdaveda that is in the form of abdãtmaka mantras which explain tatvaveda Tatvaveda is nothing but (Agnitatva) and the processes that come into play during creation. Because agnitatva has three state of existence. viz., Agni, Vayu and lndra, the processes also are of hree kinds viz. RK, Yajus and Sama Therefore the mantras that explain these processes which constitute vedasastra are divided into threeSamhitas viz. RK Samhitã, Yajus, Samhita and Sãmá, Samhíta. ãabdabrahman and Arthabrahman

one of

correspondence between Sabdabrahman their origin of in the same Parahrahman. the

famous author of Thirukkural of Tamil literature combines both and says which means all the Sabdas starting with i.e. Sabdabrahman as well as this visvà (i.e. Arthabrahman have their origin in the first supreme God Parabrahman. incidentally it may be

mentioned

that the word I,

contains three letters. Viz

two arê~võwels ãnd the word ends with the censonant represents

Avyaya

Purusa

oriented Avyaya Purusa is the root case

and

-In Thê

the first Àrtha Prapanca The

creation

-of

8. The

evolution of the concept of Atharvaveda. The atharvaveda is separately dealt with in the Gopatha Brâhmanà of the same veda. This itself is sufficient evidence to infer that Atharvaveda is most probably compilation of mantras that were not used in Yajnakarma. The Gopatha Brãhmanâ says that Prajãpati created waters firs and these waters two components viz. Bhrgu which represents snéha stickiness principle and Angirasa which represents tejàs heat principle. These waters are also called Suveda since they appeared as sweat of Prajãpati. The combined presence of Bhrgu and Angiras and the processes that are initiated as a result of their combined presence constitute Atharvaveda. The Gopatha Brahmana says,

Védas and ãkãsas are inseparably from each other Without ãkãsa. Vedas cannot be produced Therefore ãkãsa is said to be the visesa of Vedas In the Paramãkãsa Brahma Veda prevails. It is the mahima of paramãtmã and is limitless Then we have Divya Veda that, constitutès the mahimã of Indrãtma This is also apauruseya Veday It prevails above the region of the Sun. Then we have the martya Veda that prevails in bhütãkãsa and constitutes the mahimã of the Atmma of mártyãgni or cityagni It is not apauruseya because it is subjected to mrtyu and

goes õn changíng and reappearing again and again. All the above three Vedas are Atma Vedas and represent the actual processes of creation in their respective spheres of activity When the 'vijnana of these Àtma Vedas is explained with the help of sabdas or words orf statements, then the sastra containing these statement or words is known as Sabdabrahmamay veda Sastra It is necessary here to understand how the concept of sabdabrahman evolved. Sabdabrahman and Sabdaveda The Upanisad says,

In this respect the sound produced by thunder is Vedav達k (i.e. Sabdaveda). It is now easy to understand why so much importance is given to the propery

3. Tatvaveda or Vijnãnavèda is ãpauruseya ãnd is nitya, On the other and when the process involved in Tatvaveda are interpreted through expressions human origin it becomes Sabdaveda and therefore pauruseya However when we go to the root cause of sabda sound as such it can be called Sabdabrahman just like we have Arthabraman or Parabrahman. Both Sabdabrahman and arthabrahman have their origin in Parabrahman. Àll Sabdas, started with according to Aitareya who says, Because one to one correspondence between Sabdabrahman and Arthabrahman and because of their origin of in the same Parahrahman. the famous author of Thirukkural of Tamil literature combines both and says which means all the Sabdas starting with i.e. Sabdabrahman as well as this visvà (i.e. Arthabrahman have their origin in the first supreme God Parabrahman. incidentally it may be 0

mentioned

that the word I,

the

contains three letters. Viz

first -In Thê

two arê~võwels ãnd the word ends with the censonant

Àrtha

Prapanca represents Avyaya Purusa

and

-of 9. The evolution of the concept of Atharvaveda The atharvaveda is separately dealt with in the Gopatha Brâhmanà of the same veda. This itself is sufficient evidence to infer that Atharvaveda is most probably compilation of mantras that were not used in Yajnakarma. The Gopatha Brãhmanâ says that Prajãpati created waters firs and these waters two' components viz. Bhrgu which represents snéha stickiness principle and Angirasa which represents tejàs heat principle. These waters are also called Suveda since they appeared as sweat of Prajãpati. The combined presence of Bhrgu and Angiras and the processes that are initiated as a result of their combined The creation oriented Avyaya Purusa is the root case

presence constitute Atharvaveda. The Gopatha Brahmana says,

(

The above passages clearly show that the primordial constitutes.Brahmas sweat and it has two components It is the portable that became retãs Later when we discuss the difference between deal with this Component again. The sãlty^part of

the sweat became Bhrgu beiongs to Soma category and is sticky Angiras belongs to Agni category.

his

. is called Atharvaveda Thís~ís also in effect fAgni Soma principle which is the originator of creation by copulation (mãíthuni srsti) Agni, Yama and Àditya are the forms of Agni Ãpah vayu are the three forms of Soma. The same Brãhmana also says.

In other words, ''The primordial water contain Bhrgu and Aagiras They are Bhregu and Angiras and nothing else Theentire thing starts from water, õnly There is nothing but angiras. The three Vedãs Tie in "between and follow the bhrgu angiras principle This would suggest that Atharvaveda mantrasr were developed simultaneously with the. mantras of the other Vedas. We have seen that Vijnãnaveda is apauruisêya and Sastrãyeda is Paurusèya. We can however assume Veda one only. It has an Átmã which is nitya and amrta and sarirâ which is anitya and martya. The former is the Vijnãna part of Veda and the latter is Sabdagrantha. We can now consider tfais Veda as a Vrksa (tree) having many secondary Àtmãs and sariras and they are its branches. However whatever applies to Vijnãna_ part -should, be the basis for the structured of Sãstraveda; In the first instance let us analyse the Vijnãna part of the Veda. 10. Vijnãna Veda we have seen that Prajãpati is known as Brahman, Átmã or Purusa. Since Veda also has been named as Brahman, all the laksanas we attribute to

brahman should apply to Veda Brahman and ultimately they should be reflected in Sabdamaya Brahman-also. This~Praiãpati has two forms viz. Anirukta (non) manifest and Nirukta (manifest) ln the first form though he has the three components manas prãna and vak these are totally inactive and remain in_a state where they are one with the' Rasa" In other words anirukta Prajãpati is The same as Parãtpara Brahman in whom 'the balas are totally inactive. (From) the Anirukta Prajãpati the Nirukta Prajãpati comes into existence He has now the three components maanas prãna and vãk functioning together as Atma Nirukta praiapati again develops componens in him by the

Samsarga or Citi (piling) proçess õf balas.they are nãbhi (cente murti (body) and mãhimã (greatness)) The nãbhi part is manas predominant and the~mürti part is vak predõminant. The mahimã part is prãna predomlnant Because ~of this development,the “single Prãjapatj has now evolved intò three Praiãpatis viz. nabhya Prajãpati Vyakrta Prajãpati and Sarva Prapati.In Vyãkrta Praãpati we háve bõth nabhi and mürti and in Sarva Prajãpati we haveall the three viz.

nãbhi,müri and mahima Of these Vyãkrta Prajãpati is important for us because. it involves mürti (body) which pertains to vãk (matter) and therefore is tangible (can be touched and seen) in every object. The whole power of this Prajãpati lies in his nãbhi (center) and from there it sp reads out and exhibits as activity in the surroundings. Describing the nabhya Prajãpati, the Yajurveda says,

“Prajãpati lies in the womb but is never bom. But he manifests himself in many ways. Only wise men know his source. He supports the entire visva. " A rk in the Rgveda describing the V yãkrta Prajãpati says.

“That is, the rays emanate from the murti of Prajãpati and extend to great distances. In addition the Sun‟s rays also mix with these and spread in a directions. It is because of this spre ading the Veda is able to build its mürti (sarira).” However this rk according to Sãyana means that Prajãpati gives us cows that have in them both Devatas and Pitrs and are auspicious and we become rich by their offsprings. But Madhusüdan Ojha sees much more in this, rk and says that in every object Prajãpati resides as Atmã and his rays, mixed up with the Sun‟s (devata‟s) and the Moon‟s (pitrs) rays. reach us. These rays (gau)

influenced every

object on the earth and we are rich by their effects. This is the real form of Vyãkrta Prajãpati.W h e n V e d a Y a j n a a n d R a s a ( p u r e consciousness) surround the Vyãkrta Prajãpãti in the form of his mahima he becomes Sarva Prajapati and he covers all ãctivities. The rk that describes him says,

“O Prajãpati, there is nothing which is not yourself in this Visva, in which many things have sprung up and are seen around. We offer you oblations with a desire to become wealthy.‟‟ Since Yajna veda and praja are the forms of Prajãpati áll his laksanas should be found in Tatvaveda and reflected in Sãstraveda. _ We have identified Prajãpati witht Vijnanaved that pervades the

mürtri and mahima of Prajãpati. This Veda is of three kinds viz. Rk Yajus and Sãman. Some Rsis have described these three -components of Veda as the organs of

Prajapati of Átmã. other words, Prajãpati is not different from these three Vedas.Rasa Chandas and Vitana characterise all the Vastus Therefore we can also, talk of Rasaveda. Chandoveda and Vitãnaveda. When Rsi Bhararadvãja wanted to master all the Vedas, and Propitiated lndra for achieving his Indra appeared before him and told him that Vedas-were infinite and what he has so tar learnt is very very little when compared to what he has not. so far learnt. Bharadvãja then realised

that he was aspiring for something which is beyond his reach. This is lhe real form tatva. Veda or

This Prakrti Veda has many facets like

This Visva is the result of Agni-Soma interactions . It represents Praj達patis achievement This Praj達pati is seated in. the hrdaya

of the Visva in the form of three Aksars viz

constitute what we call Together and they constitute with the help of Ksara as

who collectively

l t s o u ter part Agni and Soma are. present These five Aharas have built the Visva and manahage its sustenance through their

activities. when we say

we imply three types of

Agnis

Of the various facets of Agnivedi concern us most, because they together constitute

are the three Vedas. which

or which arenothing b u t t h e t r i a d R g v e d 창 , Yajurveda and Samaveda. We shall now explain these..

Rasa Veda has three parts viz. and Agni. These three correspond respectively to Rk Sãma and Yajus According to the Vedic Seers Akãsa is an important medium for the propagation of Vedas. It is filled with Vãk prãna and Manas But the_medium is hot and therefore wherever we see,. we see only an ocean of agni which is also vãk in the finest form in which both prana and manas are embedded. In every substance that is built by agni, a small part of this agni gets out from the body of the subs tance in the from (of prãna all the time This prãnãgn^ that gets out is called Mahoktha Actually,

prãnãgni from outside all the time. this part is called Mahãvrata vrata actually' means anna and it feeds the depleted body and restores it to its original condition.This ãdana and visarga goes on all the time. In addition to the above two a citi of agni is taking place to build the vastus This ágni is of two kinds, one is called

and the other. Of these the^

cityagni loses its heat gets hardened and goes to form the bodyvastupindal of the substance and is inactive me other part viz. citenidhevãgni goes on piling on this pinda as pranagni and is quite active in building it. In other words' cityãgni and 'cítenídheyãgni goes on piling on this pinda as prãnãgni and is quite active in building it. In other words (citvãgní and citenidhevagni constitute constitute the dharmas of every Prajãpati and the refore evêrv vàstü. T h e r e a r e d i f f e r e n t v i e w s among Maharsis r e g a r d i n g ^ Yajurved^ Some h o l d the view that àgni is split into three kinds in the three lokás. Apni presides o v e r P r t h i v i l o k a l V a y u ~ p r e s i d e s o ver A n t a r i k s a l o k a a n d A d i t y a i s t h e ruler of Divyaloka of these three agnis. they think that Aditya is the most important for us and hé constitutes Yajüs.

Let us go back to Mahokta, Mahavrata and Agni Actually all these activities are initiated by Agni in which manas. prãnà ane vak are embedded, in the nãbhi and prãna and vãk in the form of agni build the vastu When agni comes out from the centre of the vastu it Iakes with-it part of the meanas also so that the creation goes on with ãIl these three. The agni thãt is coming out core is Called rk Mahavrata _as we have said is the food In the form of Soma that comes in to compensate for the loss and that is 'calléd Sãma. In every Prajãpati these three activities go on In other words Some modified forms of agni and soma initiate some processes that go under the name Rk Yajus and Sãma. The Vedic sages found in the Sun, the best -exhibition, of Veda -triad. The Brãhmana sâys,

t In other words, ''This Vãk is Aditya. This Vãk is used in three ways viz rk. yajus and sãma. The disc of the Sun that shines constitutes the rks. The bright rasmimandala Surrounrding the disc like a halo is called Samans. The purusap in the disc constitutes Yaius^^The disc that shines is Mahaduktha Théy are the rks. It is the world of rks. the rays that shine (as a halo roun d the disci) is Mahãvrata They are the Sãmanà It is the world of Sãmans. The purusa in the disc constitutes the Yajus They are the world of Yajus^ The r triad of Vidya shines ”

is Sama is amrtarupa Recause mrtyn is surrounded by amrta, yajus does not race mrtyu. That is, in spite of his being mrtyu he is immortal

lives

because he

inside amrta. Rk forms the~seat oestablishment pratista for yajus sãma. It is because of the rk mandala (disc) we are able to see the rasmimandala and Purusa agni. That is why the^rãíftnanft says that Mahoktha is the sea of rks.Mahãvrata_is_ the ssea of samans and angi is the seà^õf'yajus;(In these three Samudrá the Devãtas preside all the time . It is also said

visnu íwho

that

is Yajnarupi resides in these three samndras In short, the Rasa Veda implies that the three--Vedas are nothing but AgniAgni s rasa divides itgelf into seven pranas and does piling ofagni_and creates thef vastus All vastus in the are nothing but piled up agni. The rasa that gets into the body of the vastu is called .Yajurveda. The scientist will infer many things in this statement. I shall give some examples when we deal with Upanisads in the third part. '

Vitana Veda

Because (this rãsa) is also being ejecteft by every Rgvedã The soma or annarasa that comes from the Body is called Sãmavéda In otber words Agni transformations and around the body and these Yajurveda and Samavedã ~

body what comes out is surroundings and feed the andSoma undergo constant have the names Rgveda ^

11. Vitana Veda prajãpãti has three parts characterized by three boundaries. They are and nabhindu is the central coe Murtiprastha is the router boundary of the body which we cân touch and feél. Thè boundary~up to which~the vastu is visible is called bahihprstha. The third one requires a Iittle explanation. When we stand before an object very near it, we are able To see the full detaits of its size, form and the material it is made of. As we move away from it, the body appears tõ bê smaller and smaller as the distance increases and at some distance, it will just reach the size of a point and beyond that it will not be visible at all. This happens because as we move away from the object the angle subtended by the body at the eye goes on decreasing and that will make the body look smaller and smaller as we move farther and farther away from it. When we reach a distance at which it becomes almost invisible, that is the boundary where the lies. Suppose we keep remembering various sizes of the object as we move farther and fartheraway from the object and arrange them in order; in the; line of our vision then it. froms the rk samudra On the other hand the sama represents the spreading of the field of influence of the body in the form of waves or circles round the body upto the place where the bahihprstha is located. In the case of the_sun. the nãbhibindu is the centre of the disc the boundary of the disc is the muurtiprstha antd the outer boundai of of the prakãsamandal is the bahihprstha the ivotls of the mãndãlà is due to the soma that is consumed by.agni Therefore the region bêtween mürtiprstha and the bahihprstha is filled with Agni and Soma in which manãs, prãnà and vãk are embedded. The Taittiriyá Brahmana says,

mahimã (like waves) is called Vitãna and that is Sama. It is the rk undergoes vitãna and that becomes sãma The Brahmaveda thãt is mentioned here is actually Atharvaveda All that constitute mürtiprstha are rks only and all that constitute_bahprstha are samans only Yajurveda that is characterized by movement is suported by rk and samanThat is why the Brãhmanas say. is Yajus It is supported

by rk

and saman hari horse The

Sama that

form s

all around the vãstu is~callea antimasãma,' In the space between mürtiprstha and bahihprstha large larg e number of sãmans exis t as (circle with nãbhibindu) as their ce ntre. The antimasãmamandala of Prthivl is called Rathantaraprsthai or rathantarasâina the antimasãma mandalã of the, a circle at the bahih prsth

MADHUSÜDANAVÀGAMRTAM : VOL 1, PART-1

sun is called Brhatprst or Brhatsãma. This is much bigger than Rathantarasãma

Since Prthivi gives out threeviz.vak gau and dyau that constitute the mahim^of Prthivi Rathãntarasãma is of three types viz .Rãthantara Vairupa, and Sãkvar ln the same way the sun also emits three substancest,that constitute.hia mahima and they are jyotis gau and ayus Brhatsãma also is of three types viz. Brhat, Vairajã and Raivata. _ In the case of Prthivi. Rathantara sets the limit for the activity of Agnidevata Vairüpa Sãma sets the limit for the activity of parjanyadevata and Sãkvara sets the limit to the three loaks In the same way Brhatsãm^ sets the limit to the jyotirmandala of the, Sun (prakãsamândalà). Vairãjasãm limits the region of influence of Sun‟s rays on rtus Raivata Sãma sets the limit to the actiyityof Devatas. All these are found in Chandogya Brãhmanã. There is mutual interaction between the sãmans of Prthivi and the sãmans of the Both feed each othet and the sun-earth system is sustained Thè means, prãna and vak of the Sun get linked to manas prãna and vãk of the Earth and thus all the earthly beings derive the nourishing substances

from the Sun who is responsible for the brnging into existence of the various species of living things on the earth and the sun in turn gets a feedback from the earth. That is why Manu says, The Vedic seers believed that every substance is characterized by nama rüpa and karma and these are related to the Veda The nãma is related to Rgveda the rupa is related to Yajurveda and karma is related to Sãmaveda.

12,

Concept of Stoma and Ahargana

we have seen that every Vastu comis into existence because of the operation

of Vedas and also as a result of Agni-Soma interaction.

There is a

the

basis

this

statement,

concluude

that

the

number

nine

very significant because here agni‟s splitting" ends and afterward whetherer happens is a new kind of nine srstis is why the Veda says, _______________________________ __________ This constitutes author‟s books and Ojha's and of Agni are superposed on number

õne

mârtyãgni

therèrforé

because

These nine components single müla. Agni which

the

get

and has been explained earlier in the

Agni

this

with

ten

kalãs

single

splitting

and

can

represented

both

amrtãpni

Agni

with

ten

by and

kalãs,

the.

Vedas which they give rise to, are manifold, (i.e. have many branrhes).

13. Chandas the third entity that characterizes the Vedas is Chandas. According to one

school

thought,

viz.

Vaya

and

parts and

that

the

body

it by

and

which is

reside

and

the

but

field

and

prãna

the

nãma.

rüpa

two

Vaya

recognize

Vayonãdha

but

experiences

Anustup

size

called

which

which Just

and

yajus

never

vak.

Usnik.

limits

identified

it Agni

and

Gãyatri.

made

body

Vayonãdha

therefore is

the

appearance

inside

and

corresponds

and

Vayonãdha

are

and

manas,

Vayuna

content

external

Vaya

mrtyu

called

inner

and

amrta of

The

Chandas

Chandases

arthaprapanca,

Prajãpatis

called

in-the

various

shape

Vaya

which

that

object

vayonãdha.

it.

Vayonãdha

Vayõnãdha.

gives

called

finitises

every

Vayonãdha.

binds

surrounded

mrtyu.

both

and

sabdavãk

etc..

the

limited

same

all

vastus

which

are

and

karma.

Here

since

way

nothing it

yajus that is surrounded by rk and sãma. the Brãhmana says,

t t r s e o u e c v e g o p v R a c R V i w R i

h h k ã v b n x h i x a r i i a g n a a i n a a s

e a m e j i h a t h t n k n v d n s t y s

r t y

e a a

r e v i n ã i i a d a

y c e b d n b

a ã t . a A

n a s e d S a v n h v g

i s u

i j . t r i a a i a , a x a ã l e a e e n

s s I

h , m s d n

n e

h r

i f r r f t i i

b Y

i a

o . o o d x k i a

e b y

, v l

i a

s a m j i a

a n u a t

d l

r s

t . o n

f d

i a

a e

e a

d W

. i

u f

t o

s n

u d

o j

a d o

a a

v i

o d h

t s

o v n s

i s t s . t n e

n e a

n n

d g

Sãma

c p R t o _ m t R t c t V m i i m R m w t S r i ( a T g b m w i a 2. T m o i t c p c o s c t T t o t b S Y

o l l a r t a s a h a t u t _ M a h e a n h e a s a o c a l l h e i t ã a t t n s i n i a h i K . u r t h i c h e ã m e a s a n s i b o t m r t h a t o e s o d y a r t h i c t s m y t C h h e a t t u t n s i h e a l l a r t o m e u t s i d e o m p h e h a t r a v u t h e a c k ã m a a j u

e i

c c

t l

i s

i o s

k a

a t m d a a

o e s n e d t m T i h b .

r e s â h m o t e

d h a

) A t i a

y h A

o s

n .

t a

h l

t h a n d m e h a t p e n a n d m e v e d w h i t h

) d a

n p r

e i

d c

o r

v t

d e

s s

f h

o e

w d

a s a a c e

c k e

d c h m

a l a

s e r

o s i

a s

d R

m h

h i

e n

. o

r .

s l

r a u c

j i d e

t n s h t

i d .

d h

e t

t l

t f

n f t

u u

y k

s i

w e

ã T s d

c g

a u

s m a a h l l t

o g h

f o e

i h a o l t o m c n i

s e t m l o r a h d n

n e

d d

e n o

o T

w h i s s _ R c o m a t e i s s S h i b o

e i t o

r o b

i s

r l

m a n d e a n d a l s u r r o d y i s T h e a h a t i t h e m a r t y i s Y g n i w o b u i s c a l a n d f o r m s m ã i s

a a

i e

a n

n l

. S h

T h r a f ã i a

y R

k c

a l

The above definitions only mean that Rk, yajus and SamarT| always go togethêr though one can define the activity of eàch of them in other words Whenever we -sye Veda generally we mean the- triad RkYajus and Sãmãn or Trayi Vidyã when we say Rasa Veda we understand it asYaius. When we say Vitãna Veda veda we understand it as Sãma and when we say Cnandoved we mean Rk. We may also define the role of each of these Vedas. 1. Role of Rasa Veda - W h e n e v e r y a j n a t a k e s p l a c e s A g n i ( a n n ã d a ) a n d S o m a a n n a u n i t r o d u c e anew s u b s t ã n ç ê . T h i s Y a j n a t a k e s " p l a c e o n l y o n

account of Rasa Vedâ In õther words it is Kãsãgni which builds a boay wrth the support of soma which is anna Without R asa Véda yãjna c a n n o t " t a k e placed Without Y a j n a n o v a s t u w h i c h t a k e s f o o d a n d s h o w s increase; d e c r e a s e o r b o t h i n i t s s i z e c a n c o m e i n t o e x i s t e n c e Role of Vitãna Veda Every

vastu has a region of influence^ and this ls~~called Vikãsà For example when we stretch our fingers and or even arms, we increase our region of influence. When we close our fingers put our arms around our waist, we. decrease our influence in the outer region This is called Sankoca. But every vastu can have influence only upto a limit and the vikãsa vijyana ends ~there This is the~role of Vitana veda. 1. Role of Chando Veda - Every vastu has a size and as we move away from it the vastu appears smaller and smaller and at a certain distance it ceases to be visible. This distance depends upon the size of the vastu and therefore it is said it is caused by Chandoveda. But here there can be a difference of opinion. One can straight away say because of the saving the~phenõmenon called vastu or^ a living being has a certain size and it is the result of operation of Chandoveda We will have occasion to discuss further details on this later. Veda is intimately related to Ananas prãna and vak All these three always remain with Veda and haye their roles when veda Veda operates Yajurveda names Vãk as Veda Aitareyaka mentions prana as veda and Tantirivá call manas ãs Veda- But it is satmific to say that vedã~õperates on Vãk in which both Manas and prãna are embedded. Prajãpati who is the embodiment of Veda and) Yajna brings int existence ^everything we see around .through Veda^and Yajna D e s i r e t o Create a r i s e s i n h i s M a n a s g H e d o e s tanas w i l h - i n s p r a n a a n d exerts physicalíy with his vãk pa

Prajãpati as embodiment of Veda and Yajna ^ Before we go to many other aspects of Veda, we shall understand some more details of Yajna, that have been identified with Prajãpati who is also the; embodiment of Vedas. We have already defined Vedas as the processes that take place in the creation activity. The activity itself is Yajna. The result of Yajna; i s the coming into existence of a new object. Since we are able to touch it and ' diescribe it is said to be Satya. Yajna results in the spreading of this Satya That is why the Brãhmana says, The three Agni Vedas essentially Vak matter and Yajna is prãnapradhána Prãna and Vàk always go together Since Vedas are necessary for Yajna activity the Mimâmsakas say

Yajna is the yoni of Vedas. That is. only through-yaina the Vedas enter into vastu. Since Vedas are a traid Yajna also is a traid. first yajna was This produced the Vedas that operate in this Jagat. This yajna then offered itself in the second yajna and produced new rks,

yajus and sãmans. _________ These new Vedas were again used, in yajna to create new things. In this way, Prthivi, Candra, Sürya etc. came into existence when the appropriate yajna took place. But all these follow the same processes that were used jn The Prajãpati. who conducted the first vajna in the Paramesthi loka. is the creator of this Jagat and is called lsvara who is identified with Vedãs yajna anÁtmã and the is my Âtmã also He is the lord of the three lokãs another type of yajna is what is conducted by means,prana and yak that function together in a coordinated way by mutually entering and converting themselves

into each other This is defined in Aitareva Brãhmana as

Soma is the building material of the Jagat It fills the entire space It has no form no smell no taste.It is amrtarãsa which fills the entire akãsa Many of us think that (Soma is a special kind of creeper which is used by yajnikas to perform Somayajna, Westerners have taken lot of trouble to jdentify this Soma planlt But no one realises that (Soma has got much deeper significance in Vedic Science and even today we do not really know what it is. Büt we can understand its laksanas and its role in creation process. In a separate chapter we shall be dealing with it in a very detailed manner and bringing out many interesting aspects of this Soma as conceived by our Maharsis. When Soma Particles-mutually interact balá is produced and that bala is called This gets converted into agni ãnd this kríyã is called yajna When soma is deposited into agni it gets converted into agni and goes it goes up the agni gets weakened and then it is convèrted into Soma lt çomes down again gets deposited in agni goes up and hecomes Soma again This cycle is calso yajna Praiapati has two kinds of Prajãs One is devas and the other kind is bhutas. The former are predominantIy prãnãs and the latter are predominantly vak(matter).The devas are thirty three in number and they occupy different levels. At the bottom the agni deups who are called Vasus reside. Above we have got the antariksade called Rudras maruts . Above them we ãditvadeva.Vasus are eight maruts are eleven and adityas are twelve these together with Dyau and prithivi becomes thirty three The bottm deva is Agni and the top Adityadeva isVisnü.That is why the Brãhmana says This entire group of devatas constitutes the manifestation of Anirukta Prajãpati into Nirukta Prajãpatí and this constitutes yajna. Thus all creative processes take place through Yajna only and every thing

______________________________________________________________________________________________ 67'

comes

into

existence

the

Samvatsara

the

apparent

moon,

the

yaina

the

north-south occurence

sustain all types earth,

and

most

protects the

rainfall

of and

on earth as

important

for

only

system

movement

of life

itself

solar

through

causing

the

sun

snowfall

well as and

yajna

the

all on

the

the build was

seasons sky earth up

the

phases

that

of the

understood

and

these the

yainas.

earth of

produce

by the and

resources of the propitiated

The Vedic seers in various ways which we shall see in detail later The above statements are easy to understand in the ilght of what we have alreacfy explained. The Rsis who propagated the Vedas are seers. That is, they are the discoverers of various principles that work in Nature towards the creation of various things that we see around us. The knowledge we gain by understanding the processes through which the pr達nas and bh端tas (matter) of various kinds interarct and produce the things, is called Vidya.The- processes themselves are eternal and therefore they constitut Brahmaift.and when we explain these processes through words or sounds it is called

VIII. THE CONCEPT OF VEDASAKHAS

Because three forms of Agnis (Agni, Vãyu and Aditya) and three forms of Somas (Ãpah, Vãyu and Soma) are involved, and also because we know that Vedas are nothing but creation processes in Nature, it is logical to think that Agni and Soma can undergo different transformations and the processes associated with them can be many. Therefore for the same Agniveda, there can be branches or secondary Agnivedas. The same applies to Somaveda also. Therefore just like Artha Brahman or íávara or Prajãpati is conceived as an Asvattha tree with many branches representing Aksara or Ksara Brahmans, in the same way Veda Brahman also may be considered as a tree with many branches representing secondary Vedas of the same main Veda. Therefore every Veda can have what are called sãkhas. The Rgveda says.

s no further vikãsa after it and therefore it is Puma and is thousand only and these pertain to Sãmaveda. Ojha a table. which is easy enough to follow in the light of what we have already_said In-the last table, Ojha shows the sãkhas of Sabda veda which has to closely follow the case of Vijnana Veda because of the assumed by sages between Vijnanaveda and Sabdaveda. We have fully explained the Vijnãna Veda and its components viz., Rk Yajus, Sãman and Atharva. We have also stated that though mainly there_are only two types of Vedas. viz. Agni Veda and Soma Veda there can be number of branches to these two Vedas and the statement by Indra to the sag Bharadvãja is fully justified

IX. PRÃJAPATI AND YAJNA - GENERAL REMARKS We

have

requires which

food is

already for

essentially

and

getting

his

Agni

them

for.

seen

his vãk

into

towards

the

that

every

maintenance. his

him.

stronger

one

Prajãpati

who

converts

food

and

this

consumes

process

becomes-Soma

essentially

another

the

weaker

(anna)

stretching

Prajãpati

and

Agni

the

type

Prajapati‟s who

stronger

Agni

his is

rays losing

one

who

makes him food is called eater of fond or annãda Thisbhava goes on taking place in Nature under the name Yajna. (cf. In

this

and

in a

end

way

period

hundred

Yajna of

takes

hundred

years

place

years

completely

between

our

Ãtmã

leaves

our goes

the

Átmã on

body^

sarlrãgni

going and

and

Süryãgni

losing and

reaches

the

Sun.

at As

the a

result, our life period on the earth is limited to hundred years.

The point is that in every Yajna. some sort of samskãra takes place to the Agni whiçh is mãinly of threê kindsThey are Vaidika Agni^Daivika Agni and Bhautika

Agni Vaidika Agni is Yajus is Yajus rasa that is responsible for building every' vastu. It is this Yajus, when it comes out of the vastu. becomes rk But what is lost by the vastu is returned to it in the form, of Soma and enters

the vastu as

food and becomes yajus agni again. This is what we call samskãra to the Vaidika Agni the Daivika Agnis that which spreads and establishes the thirty threè Devatãs who are vasüs Rúdras adityã etc., in the mandala. Then Yajna takes place in each of them in which by the intcr-conversion of anna, urk and prãna they are snstained In Bhautika Agni Agni is fed by Soma and both are sustained by conversion of Agni into Soma and Soma info Agni This samskãra takes place in_two ways. If samskãra of_Agni takes_place the piling of Agni on Agni then this yajnã is called Agnicayana But if Agni is fed by the deposition of Soma õn it is called

In all these above yajnas, the Samvatsaragni undergoes samskãra and at the same time, the Vaisvãvãnarãgni which pervades the sarira of the yajamãna gets forged to the Samvatsaragni and when the Atma leaves the sãrira, this Vaisvãnarãgni joins the Sun where the Atma enjoys svarga. All creations start from Svayambhu Prajapati's components viz., manas,prãnà and vãk. The desire to create arises in the manas. It orders the prãna to act accordingly. Then the creation takes place by prana that is essentially a bala acting on vak that is, matter. The modifications taking place on the vãk result in the creation of Praja The modifications taking place on vãk are, of two-types viz., amtra and martya or amurta and mürta. The mürta part results in bhuta and is stable and amürta part is amrta and is called Deva. The Praja is therefore bhuta and devata. Whatever we see is nothing but manas, prãna and vãk and is martya. But inside this martya there is amrta part that is responsible for its sustenance. Actually, though we have said that every body has manas, prãna and vãk, it is vãk that is predominant and all modifications take place only on vãk. Manas and prãna do not undergo any change. They adjust according to the changes in vãk. We may also sav that manas and prãna order the changes and the limitations (chandas) that vãk has to undergo and accordingly vãk changes and the vastus come into existence in which all the three are always present as an inseparable triad.

2. Agnisomavidyã

Manas,

prana

and

vãk

together

create

the

two

amrta

components

Aksara

which are Agni and Some of the process of their formation is the impact of prãna on vâk.

The

impact

prãna

spread out and the

vãk

produces

two

substance.

One

has

tendency

other has a tendency to converge towards a centrs. The former

is characterised by gati and the latter by sthifirln the former, prãna is e*xtra active and vãk piles up to become Agni. In the latter prãna becomes weak because of the contraction

and

endlessly

and

endless.

Thus

the

there there see

Therefore

are

predominant

vãk

vãk is

becomes limit.ln

vastus and

Soma.

the

control

formed

very

same the

Nature

way,

density

different

light

contraction

spreading on

the

densities

substances

are

out

cannot

also

upper

Highly

prãna

cannot and

lower

dense

side

substances

predominant,

other

mrtyu

also.

words and cause the variety in vastus. Just

because Soma

it and

Prajãpati is

wanted

mrtyu

also

keep

who a

to can

create work

balance

amrta,

against

between

he the

them

wanted

predominant wherever

create formation

necessary

Agni

Depending

or on

the strength of mrtyu, variety in creation can also be achieved. The mrtyu of Soma is called Yajna which is one of the three states of Agni and Vãyu from. The mrtyu of Agni is called which gives Agni arkas (rays) to collect

food. This food takes the form of ãpah (waters) which is one of the stãtes of Soma It works agáínst Agni and prevents Its spreading tendency.It is called Agni‟s Sãtya.

By postulating amrtyu killer for soma called yama which is a form of Agni and which works against the building of high densities in bodies and a mrtyu for agni in the form of apah (water) which renders Agni weak and enables soma to overpower it, the Vedic seers could explain the formation of bodies of different densities it is interesting to note here that we have Pauli‟s exclusion principle which works against the formation of very high density nuclei But Chandrasekhar showed that the exclusion principle has its own limitations and the formation of massive stars upto about one and a half times the mass of the sun.This mass is known as Chandrasekhar limit cannot be prevented and thus the existence of high density white dwarfs and black holes were predicted. However our sages were concerned with earthly things in this case and they wére searching for an explanation for the high densities of rocks and other high density metals, coal etc., They were also searching for an explanation for the hardness of bones in our body. In this quest they also postulated a special type of soma which is called asma-soma which was believed to be of high density. We can now examine more closely the similarities and differences in the

h S

o a

r m

B r

m a

o e

h a A

a o t h

a m a

a . h

n a Y v d a

n d a m a e h a Y a m a n d e x h i b i t h e e i r d h a r m a a n d Ã p a h s t i c k m p

S r a

A A

a m r

g p

r m A a t S h i n

n a

g a t ã g o a e

n n y s n a m v s

i d u . i s a e s

2. Agni and Yama are Agnis only, but Agni is amrta and Yama is mrtyu. Soma and Apah waters are Soma type only but Soma is amrta and ãpah is 3. Agni is of two types. One consumes Soma and the other opposes Soma It prevents the feeding of Sortia as anna to Agni. That is why it is called Yama. We can also say that the two types of Agni are Maulika and yangika. Yangika Agni is produced when Maulika Agni and Soma jõin together. Because it is gross and has a form it is called bhautika Agni. When Yama causes the separation of Agni and Soma, bhautika agni is no longer the food for Agni in the form of Soma and if destroys itself sorna is also of two types. One joins Agni and burns and then become's Yãngika Agni. This is called Soma. But there is another type of Soma which does not burn in Agni and makes Agni weak and ultimately extinguishes it. This Soma is called Apah. Thus we have four tatvas viz. Agni. Soma, Yama and Apah. Every vastu come into existence Because of these four tatvas out ot which we get mainly two tatvas viz. Agni and Soma.The other two. fall Into either of these two categories. That is why the Rsis declared

Yama‟s loka is in Surva Agni‟s loka in Prthivi. Soma‟s loka is the moon and the loka of Apah is the fourth loka. which is spread out in all directions. Agni's direction is eas. yama's direction is south. Soma‟s direction is north and west is the direction of waters. we follow all these principles on the earth. we do deva kârya facing west kãrya facing west and Pitr kãrya facing south

Among the Devat達s. Vasu devata is related to Agni Rudra devata is realted

to soma and Yamà and Aditya devatãs are related to Yama and Ãpah Sõma tatva has affinity to manás, Àgni and Yama have affinity towards Prana Apath has affinity to Vãk Soma creates provision for manas in the vastu Agni and yàma create activity in the vastu apha provides the upadanakãrana for vak (matter) in the vastu Àgni ãnd Somã when joined together create very ligh t and very dense substances Yama weakens cohesion between thé particles Apah.weakens the Agni in the vastu. When amrta Soma and amrta Agni combine Devatãs are produced This Jagat is full of Devatãs and bhütasa Soma, Yama, Agni and Ãpah have both amrta and martya state Vak makes these martya and manas and prãna nake it amrta These produce murta and amrta substances. All mürtã are martya but the amurta -part in it is amrta^ murta is also of two kinds Those which have rúpa. like Prthivi. water and fire martya Vãyu and ãkãsa~are amurta.In the same way amurta is also_ f two kinds.' Rsi. Piti Deva. Asura. gandharva and manusya - all these prãnas which are amurta are amrta. But Vaisvãnara etc., which are formed by combination are martya though they are anurtha But in all these amrta is always supported by martya. Prana never remains without vãkTTt is prana that creates all modificat ions in vãk this prãna follows the desire thát~arises in Prajapati‟s manas and remains spli into seven parts When it is withõut any yikara. that is when it is in the avikrta state" and acts on vak, it is calle Rsi Rsi means one who propagates vãk ln the spoken vãk prãna that remains without combining with va k is called principal vãk (pradhãna vãk) and is called Rsi Since it has seven parts it is called prana when prãna joins vãk in different proportions, we ge t different kinds of prãnas when different rsi prãnas combines and produce a new prãnã it is called pitr prãnâ. Though there are many kinds of pitrs.they are mainly of eight type We shall see them in detail later. when different pitr prãnas combjne_then they result in deva and asura prãnas the former are characterised by jyotis and the Iatt er by tamas (darkness). Actually they come under one class only since both hãve come for m pitr pranas only All vastus contain only these three prãnas viz deva pith and asura and the common prãna that enters into all these in equal mesure is the rsi_prana each of these three,. prãpas are assoçiated with a Thabitat deva prãnãs are associated with Hiranmaya puri pitr prãnas. are associated with Rajata puri and asura pranas are àssociated with Ayas puri Pnranya represents. Surya teiãs-Rajata represents candra jyotis and Ayasi represents the shadow of the earth The manusya prana is connected with manas and that is why we are called manusy as. This same prãna during svapna state wanders outside the body and after death it wanders in the antariksa as a prãni till it takes another birth. This Prãna of these prãnis is called gandharv ã. Thus Rsis Pitr de vãsura manusya

and gãndharva are the five types of Prajâ of prajapati called siva i.e., Yama agni is called ghora.siva agni is of Three types viz., Agni, Vayu and Surya. They are the rulers of their lokãs. All these three put together is called Vaisvanaragni of these. the eight agnis belonging to the earth are called Vasus. The Agni of Antariksa viz Vãyn has eleven

rudras. Surya has twelve Adityãs and Asvini kumãras are two. Thus,Sivãgni is of thirty three kinds. If we see all the three Agnis on the Prthivi, we call the agni of Prthivi as garhapatyagni which comes from heaven is called Ahavaniyagni. of Antariksà is of eight kind and are called Since these are ten against they are called But Vaisvãnarãgni which is produced by the mixture of att the three agnis remain in all the three lokas as a single agni .This Vasvãnarãgni remains in our body in four forms. They i.e., These will be dealt with later.

other type of agni is ghogani which is of four types Viz.

Pãvakãgni resides in Vãyu pavamãnãgni resides in wãter Suci agni resides in Agni (heat) and Nirrti is in Prthivi. is Daridradevati. It is associated with Agni that causes large fissures on the earth. Soma is or two kinds, one is associated with moor and the other with direction. The former is mrtyu is called

prakãsa. The Somã that is

in which Amrtagni resides. Whên thèy ãre in proper measured they result in the formation

of Prthivi, which is nothing but the combination of Yama, Soma and Apah, all these combine in different proportions and produce many substances involving waters Vayu and earth (mrttikã).

3 o P

. f r

S t c

o h e

m e s

s n

Now let us see a little more into the creation process. Different kinds of prãnas join together or support groups of minute Vãkâ particles. These are the natural dharmas of prãnas. Depending upon the number of prãnas joining together different particle groups are

produced

particles

subsequently

interaction

and

matter, give

Vãyu

this

way

which rise

particles

a heat

formation agni which in co u r s e through

various

transformation

stages

Akasa

because

earth

obviously

becomes

the

denser is

substance

produced

of time (mrttika)

very

loses is

long.

called

due

dissected

Soma

particles

Vãyu.

Again

friction.

This

groups in

them

because

the

results

the

its heat and becomes water. From water

formed.

From

assembly

presence

this

The

time

stage

intervals

onwards

all

creation

these

proceeds

further and all the vastus we see come into existence. In this way, we can identify' three stages of srsti. viz. 1. Starting from manas, and reaching upto bhutas. 2. Starting from bhutas and reaching upto loka ie., srsti resulting in the creation of sun, moon earth etc. 3. Creation of minerals and all kinds of cetana and acetana species like, plants, worms animals birds and human beings in lhe order of increasing mental faculties. All

these

various

constitute

proportions

Prajã. and

the

all

these

coordinated

manas

functioning

prãna of

and

these

vâk

are

constitutes

present their

Atma.

In each one of them anna - annãda bhãva develops and everyone of them is capable taking food and nourishing its various organs. Since everyone has a body in which Ãtmã resides they can take food and multiply their population. As far the human being is concerned he takes seven types of food. He takes food produced on the earth, take Water, receives heat from the sun, takes vãyu from ãntariksá sound is available to him,he does work and gets strength and collects information trom outside through his jnãnendriyas. According to what he does and what he receives through his jnãnãdriyas he experiences dukha and sukha As far as prajãpati is concerned, he was initially a single undissected entity (avyãkrta) but now he becomes dissected into parts, because of nãma, rupa and karma. InitialIy, he was indesirable (anirukta). but now he becomes nirukta and develops three components manas prana and vak by virtue of these components he becomes a purusa with four components viz Atma, rupa,sarira and vitta. His rüpa has the avayayas, manas, prãna, vãk, his sarira has Veda, yajna ãnd devas and bhütas and his vitta has sarvesanas. (all desires ), Various yainas and various prajaipWith his Atmã he becomes a Purüsa of

ten avavavas. All these are called his Vyühas. Now he becomes this way Prajapati creates all vastus. All these have come from Svayambhu Prajãpati who was single and a collection of manas, prana, vãk veda yajna, prajã and vitta in a rniniature (anu) form and invisible, initially. Now all the vastus (prajãpatis), which have come into existence from him in the jagat are visible to us and are called Of these the sun, moon, earth and jivas are important for us. The Àtmã of the sun is his manas. Jyotis, is his rüpa and dynloka is his sarira. All the planets and the jyotis which extend upto Brhatsãma constitute his vittã. As regards moon, prãna in his Atma, jyotis in his rüpã and the sea of waters in the antariksa is his sarira twenty seven gandharva mandala is his vitta. The moon is soma predominant while the sun Is Agni predominant. The earth is the result of union of agni and soma whereas the sarira of jivas are made up of the rasa of surya, candra and prthivi. While the sarira ol jiva is soma predominant, its master prana is agni predominant. All devatas are agnirupa and their prãna is made from agni. But jivas sanra which iS PREVADEd by prana is made from retas (which is soma rupa). While the sarira which is made from soma Is visible the prãnamandala which is made from agni is invisible. All Jivas have án Atma and a sarira which is martya and in this sarira which cõnsists of three components manas prana and function in a Coordinated manner What applies to Jivã also applies to the Visva. In other has an Atmã and a sarira. In the same way Veda also has an Atma and a sarira. Tatvaveda is Atma and Sabdaveda is its sariras so far about Veda, Yajna and Prajãpati are found in Ojha's book Some portions have been created and in the following pages for the sake of scholars so that they will have a chance of knowing the beauty of Ojha‟s exposition of the subject and his inimitable style. Incidentally, the reader may note that all these are also covered by Ojha

in his Hindi book entitled . This book has a history behind it. which The readers mãy be interêsted to know. One elderly student and admirer of O jha (Joshi) had the previlege of taking full notes when Ojha was giving an exposition of his. in Hindi to his students. Joshi later carefully edited what all Ojha had said and pave it to Ojha's son Pradyumma sharma who published it under the title ini 1943. This was recopied and distributed by Rajasthan Fatrika in 1987. This hook in Hindi contains practically all topics discussed by Ojha in his and is an excellent treatise on The Hindi knowing scholars can enjoy, this exposition of Brahmavijnanam by Ojha. Ojha's chaste Hindi, the clarity of his mind, the brevity of his expressions the fund of information he has collected and presented and above all his encylopaedic knowledge of the entire ancient sanskrit literature are all fully revealed in this book. It is therefore very desirable that an english version of this book should be brought õút by a qualified scholar so that the contents of this book reaches a much wider circle of scholars. If time permits I myself would bring out this book with all the, relevant quotations and references. is ideally suited for prescribing as a text book for students specialising in sanskrit. It is also a, book on which a doctorate thesis can be prepared by post graduate students.

5. Laksanas of Manas, Prãna and Vãk

It will be useful at this stage to recall the laksanas of Manas, Prãna and Vãk which we have described in our earlier books.

Laksanas of Manas a) Manas does not bind itself to any single thought. When it is engaged in one thought, it is not difficult for it to completely get rid of it and get involved in another thought. By nature it is detached (asanga) and is not sticky (nirlepa). It should be noted here that it is on the basis of the functioning of manas, our sages formulated the concept of Rasa, (see Ojha‟s Siddhãntavãda in our book Brahmavidyarahasyam Part I) b) Manas cannot by itself act (niskriya), It takes the help of prãna to become active. c) Manas does not limit itself in any way, when it is engaged in thoughts. It is not possible to mark the boundaries of its activity. It is therefore said to be

Laksanas of prãna a) Prãna is always active. The entire activity in the universe is the work of Prãna. The five tanmãtras, sabda, sparsa rüpa rasa and gandha do not exist in the prãna. We can however recognise its presence by its capacity to hold material particles together. b) Prãna can never exist without matter. For this reason it is called arthavãn. c) Prãnas are of four kinds viz. 1) Parorajã, 2) ãgneya d) Saumya and 4) ãpya. Parorajãprãna is what holds material particles together. That is it is responsible for the cohesive forces in the body. Ãgneyaprãna causes disruption of particles in a body. Saumyaprãna enables the body to contract and build up density. Ãpya prãna acts on waters and cause physical transformations in them. d) Unlike manas, prãna binds itself to vãk (matter). This property is called ãsanjana. e) Prãna carries out the orders of manas. f) Prãna is always active and never rests. This property of prãna is called aprasupti. g) Prãna migrates from one place to the other. The transfer of heat from a hot body to another body which is cold is the work of prãna. h) Prãna works in a discontinuous way. For example in breathing the action is discontinuous.

3.3. Laksanas of Vãk (matter) a) Vãk occupies space b) It changes form. For example starting from water, the earth was formed. c) Vãk holds prãna and leaves it also. For example when a man dies, prãna leaves his body. d) Every object made of vãk exhibits a central core (kendra). It also exhibits physical properties like length, breadth, height, heaviness, lightness etc. e) Every object has well defined boundaries in space. f) Every object exhibits some properties which go under the name dharma.

3.4. Common Laksanas a) Manas prãna and vãk always exist together. Manas is associated with knowledge (jnãna). Prãna shows itself in work. Vãk is associated with artha (matter) b) When manas, prãna and vãk exist together in an object, manas functions like a presiding deity (abhimãnldevatã) prãna gets into every bit of the object and rules over the object (adhisthãtã) and vãk forms the base for prãna and manas (adhisthãtâ). c) There are three viryas in men. These are brahmavirya (present in brahmanas. ksatravirya present in ksatrivas and vidvirya, present in vaisyas. In brahmavirya, manas plays the predominant role. In ksatravirya prãna plays the predominant role and vidvirya, vãk plays the predominant role. These three are interdependent d) Soma has its origin in manas, Agni has its origin in prãna and waters have their origin in vãk. These three are called rasas. Soma rasa is the origin of moon Agnirasa is the origin of the sun and waters cònstitute the origin of the earth. Manas, prana and vãk are responsible for all creations. e) Desire arises in the mind, tapas activates prãna and in Srama (physical strain) vãk is involved. In other words desire arises in the mind. Prãna and vãk achieve the desired objective through tapas and Srama.

Note : Manas, prãna and vak have been extensively dealt with by Ojha in many places. We shall present them in Vol III of this series.

X. SOMA CONCEPT OF THE VEDIC SAGES

1. I

Our Vedic sages were extremely clever in developing concents which have very wide application and which will bring several things under a few s端tras or formulae. In other words, they had developed their own unified theory just like scientists of these days are after developing a Unified theory of all forces in Nature. A few examples are given below.

Again certain words like,

etc., have very wide applications

and unless we understand them in all respects, our knowledge of their

use

will

always

remain deficient. For example the Vedic sages used the word Soma in

many

contexts

and therefore to define what Soma is. is not easy. I give below a few examples.

O Sama, you are immortal .We have consumed you and have he come immortal. We have attained light. We know the Devas. What harm can mortal

the do

consuming become

Here

seems

that

which

Soma

medicine

by we

immortal.

„„People think that the juice which they extract from the herb (i.e. the Some creeper) and consume is the real Soma. But the Soma which Brãhmanas knew is not consumed by anybody.” The Soma is kept in the lap of the naksatras.

Here it is said that the twelve Aditya devatas who occupy the mahimãmandala of Prthivi at the top are, nourished by Soma, Prthivi is great because of Soma. Here we are told that the moon forms the food for the Devas and is identified with Soma. All the above statements differ from each other and create lot of difficulties in our understanding of what Soma is In yet another rk it is said that it is Soma that gives brightness to the Sun. We cannot ignore any of these statements in our analysis of the Soma concept of the Vedic sages which in our opinion is one of their most wonderful concepts. It solved many problems for them in understanding the creation processes in Nature and since Soma it closely connected with the role of Agni in all its activities, we have to necessarily deal with Agni vidyã and Soma vidyã side by side. That process which handles both at the samp time is obviously the Yajna is which normally Agni and Soma interact and one pets converted into another. Vedavidyã is Visvavidyã and Visvavidyã is Agnisomavidyã. Therefore if we master Apnisomavidyã we will become masters of Vedavidyã We can now realise how vast this field is. Madhusudan Ojha gives us so much information on this vidyã that most of us will feel that we are learning these details for the first time. Later as we proceed through the Karmakãnda, and then Jnanakanda we shall present many more Retails of this Vidyã.

When Soma is offered in the form of food to Agni. it first becomes agni and rises up in flames. It ultimately loses itself in space, but in the process it gets converted into Soma and finally fills the spare It comes down again along with rain to produce life on earth . This inter convertibility of agni and soma as well as their individual roles in creation are beautifully described in Brhajjãbãlopanisad which says,

122

MADHUSÜDANAVÃGAMRTAM : VOL 1, PART-1

In other words, Agni which is fiery and ferocious exhibits a shining form while Soma that is power (Sakti) is essentially amrta and has a form full of essence and vitality. Amrta is that which is firmly established. It is characterised by Vidyã, tejas (heat and light) and represents a kalã (facet). In all subtle and gross substances it is present as rasa (essence) and tejãs (rasa belongs to Soma category and tejãs belongs to Agni category). The fiery principle takes two forms. One is the Sun and the other is Agni. In the same way the rasa sakti also has two forms. On e is Soma and another is Agni. The fiery principle is exhibited in phenomena like lightning. The rasa is exhibited in sweet things. Both these enter into the making of movables and immovables in this Visva. Agni gives rise to amrta (soma). Amrta feeds agni .The constructive feeding of the universe is by agni -soma interactions. Soma has his power above and comes down. Agni has power goes up. The visva is locked with these two and gets sustained.

below

and

Sakti lies over agni (i.e. Soma lies on the head of Si va). This agni goes up and reaches Soma and becomes one with it. Soma also comes down and reaches - agni and becomes one with it. That is why Kãlãgni moves up and with its sakti takes Soma with it (after it is converted into agni) and then Soma comes down in the form of rain (amrta). The Siva - Sakti pair represents Kãlãgni going up and Soma coming down. Siva s power (sakti) is always above and the power below is Siva himself who provides the support for the Sakti. In this way there is no place devoid of S iva Sakti influence. The essence of the above Upanisad passage may be stated as follows. 1. Agni and Soma are two -important entities in the Visva that create and sustain that Jagat. They enter into every object of creation both gross and subtle and are sustained by them. 2. Agni's briightness is caused by Soma which is consumed by it and is

Ãdhidaivika Soma

123

constantly reformed by moving up. 3. A g n i ‟ s m o v e m e n t i s u p w a r d s . S o m a a l w a y s c o m e s d o w n w i t h r a i n . 4. A g n i a n d S o m a c o n s t i t u t e t h e i n s e p a r a b l e S i v a S a k t i p a i r t h a t p e r v a d e s t h e entire jagat. Here when the Rsi says that agni moves up and Soma comes down with rain, he is only repeating the following rk in different words.

It says that waters move up and fall down as rain. The parjanyas (i.e. the rain bearing clous) feed the earth and the agni moving up reanimates the heaven. In other words, the only way by which Soma reaches the earth is through rain. It is the heat of the earth that restores waters to the clouds which later come down as rain. This is the constructive feeding of the earth and the life it supports. The sun‟s heat falling on the earth and energising the atmosphere and the rains coming down and feeding the earth, constitute the Siva sakti pair discussed in the Upanisad. The Vedic seers conceived Soma in various wavs. They wanted an entity which will provide a strong urging force to bring the material world into existence and sustain it and Soma answered their requirement. The pitr prãnas, the sticky bhrgu principle the, yajna process, agni-soma interaction, the Siva sakti concept were all brought by them to explain the observed cosmos and its diversities. A c l e a r p i c t u r e n f t h i s S o m a c o ncept c a n b e u n d e r s t o o d b y u s o n l y w h e n w e examine how the Vedic seers conceived ãdhidaivika Soma, ãdhibhautika Soma and adhyãtmika Soma. Let us therefore pass on to examine first their concept of Adhidaivika Soma Ãdhidaivika Soma The Vedic seers believed in a grand harmony or grand unity in the universe. According to them whatever exists in the universe exists at all the three levels viz., ãdhidaivika, ãdhyãtmika.and ãdhibhautika. Any intelligent reader will make full use of this principle in understanding the inner meaning of Vedic mantras,. for example, the Vedic seers knew very well that the heat of the sun exte nds only up to certain latitude and beyond that latitude in the north, it is all cold region full of snow. If we project this south to north distribution in the vertical level then as we go up beyond the Süryaloka, it should be heat free region. They therefore conceived the presence of Soma only above Süryaloka and named it Apoloka or Pãramesthyãloka

A b o v e Àpoloka t h e

end region is called Pãrãvata which is the region of Soma alone They also imagined that the outer space is filled with diksoma. More or less similar that comes rain. In the latitudes as

conditions are obtained in the polar regions. It is Pàramesthya Soma down to the solar region first and then reaches the earth through same way the snow in the middle latitudes melt and come to lower water, carrying soma particles with it. It is needless to stress here

that

it is rain water and snow melt water that is responsible for life of all forms on earth. The Vedic seers believed that the Sun maintains its brightness by Soma only. This soma as we

have said earlier is nothing but Pãramesthyá soma or Brahmanaspati son or Pãvãmana sõma õr pavitra (unpolluted) soma. It is this soma that is present in the milky way as mentioned n the Rgveda It which

that

the

caléd

extracted rivêr

Ãkãsã

Gãnga Ganga

really

from has by

this

the its

them

soma

called

origin and

that

the

Brãhmanas

soma the

therefore

creeper

milky the

way

were

(cf.R.V. of

earthly

after

and

10.85.3).

not

the

They

the

heaven

which

Ganga

carries

the

juice

believed is Soma

also in

its waters.

The

Chãndogyopanisad beautifully describes the origin of Ãdhidaivika soma its descent on the earth along with rains to cause life. We have already seen t h a t y a j n a i s essentially the deposition of S o m a into A g n i is order to create a new and

I n the Ãgnihotra karma which is the basic y a j n a performed by the yajamãna

object. agni,

Samit

arcih

flames

(fuel),

visphulinga

angãra

sparks

hãvirdrãvya

(cinder), (milk)

dhüma

that

(smoke),

offered)

are

all

i n v o l v e d a n d t h e R s i u s e s t h i s languages to explain the statement. . i.e “In the fifth offering (ahuti man comes into existence on the earth. This goes under the name in the Upanisad which goes into the details of the five yajnas taking place in the heaven middle region (antariksa) and earth The first yajna is

In this yajna the ãhutidravya is sraddha and the created,substance is soma Sraddhi, according to Vedic seers is one of the atrributes of moon which according to them is a reservoir of Soma. The other two attributes are retas and yasas. All these three are closely related to Paramesthya aptatva. The pãramesthya Sraddhãtatya his two streams dhara viz., sneha sticky dhãrã associated with bhrgu and the tejo (fiery) dhãra associated with angiras principle. The sraddha sutra associated will bhrgutatva becomes the medium for carrying the pinda (food) to the becomes the medium In other words the stream

associated

pitrs while the sraddhã sutra associated with angiras tatva for carrying the ahuti to dynloka for feeding the devatas. sneha stream is associated with Candramandala and teja's with

Sauramandala.

The

word

represents

the sutra chord carrying the Satyatatva is Sraddha. Since with manas the man‟s mind is completely drenched with sraddhã and becomes one with it. sraddha may be taken Soma, have

as an which is

earlier state of a subtle entity their

Soma. While has the Iife base

ãpyaprâna giving and

the

is life

Satyatatva

sraddhã

and

connected

predominant in sraddha sustaining property. Both in manas.

In the first yajna, the agni is devaprãnagni in the dyuloka and the Suryapinda is the fuel (samit) which becomes bright because of the offering of sraddhã and the formation of Soma. The smoke coming out of the fuel are the rays of the Sun which are -bright and therefore constitute the daylight. Because the moon makes her Appearance only when the Sunâs radiancejs shut down, she is aptly described as angãra (cinder) in this yajna. Incidentally, the view of the Rsi is that in this yajna. the formation of moon as Soma pinda takes place. The nakshatra are also considered as the outcome of this yajna. They are formed from the sparks coming out of the cinder. They also shine only when the, radiance of the Sun is_simt down.

In this yajna Soma is the ãhutidravya, Parjanya (agni embedded in the clouds) is the agni, Vãyu is the samit. clouds constitute smoke Jdhüma), lightning is radiance, thunder is cinder. The roaring and thundering sounds are the sparks. The result of this yajiia is rainfall. The. Vedic seers believed that by the co -operative functioning of /purovãta^ (jeasterlies), (abhra (clouds) yidyut (lightnineDandKtanavitnu (thunder)] the rainfall takes place. (See our .hook „Weather Science in Ancient India‟. Rajasthan Patrika, jaipur-1993). Among these the Purovãta i.e. the moist easterlies which bring ffignsoon to their area were considered most important. Parjanya is actually lhe rain bearing clouds brought in by the easterlies with agni embedded in it. The third yajiia is as follows

This yajiia takes place on the earth in which the ãhuti dravva is rain and the

result of the yajiia is the prnHnrtinn nf fnnH PrthvT rnnslitntes agni here i.e. it is pãrthivãgni which receives the offering). The Samvatsarãgni (i.e. the bhütãgni as opposed to the Devãgni which is the SunLis the fuel and ãkãsa constitutes smoke, the night is the radiance because in the absence of the Sun in the night, it is the agni of the earth that illuminates night according to the Vedic seers. The various directions constitute the cinder and sparks. The fourth vajna is concerned with the consumption of food by the purusa male and the result is the production of retas ( procreative fluid) in him. The fifth yajna describes the union of man and woma n did this results in the c r e a t i o n fõflifc in the womb of the woman) Thus after four offerings in the various agnis. T h e f i f t h yajna. Vjz.,anna established, the ãdhidaivka Soma in the living being on) the earth.

According to the Vedic seers, ãdhidaivika Soma plays an important role in rainfall. As it comes down it aids the fall of rain from t he clouds. In the Kãriristi which is performed whenever there is drought, kariras (wild dates) are offered in the fire which produce dense smoke which mixes with the clouds above. It was the belief of the Vedic seers that this smoke having the property of Soma wins rain from the clouds In other words some sort of seeding of clouds from the ground is capable of producing rain because according to them, in Nature the Soma particles from above feed the.clouds and “extract the rain The. Soma fed from above produces lightning in the atmosphere that feeds the Indra prana in the clouds and therefore it is referred to as Indra prãna in the clouds and therefore it is refered -to as Indra drinking Soma. In fact the Vedic statement. I only means that let there be plenty of rain so that there will be prosperity on the land. Of all the things that contain or represent Soma in the ãdhidaivika sphere. the moon is the most difficult to understand. The Vedic seers were, extremely fascinated by the moon‟s behaviour as a heavenl y body and speculated a lot about its origin and nature. Its periodic waxing and warning, its north -south movement in the sky during the month, the pleasant effect its light produces on the living things on the earth, especially when it is,a full moon, its whiteness etc..(led the sãge to confèr on it the qualities of sõma which ultimately resulted in its called as Soma itsel and then they developed theory of its origin. The Vedic seers were ardent students of Nature. In the early stages every natural phenomenon should have posed a puzzle to them which they gradually tried to solve. One of the phenomena of Nature which threw them into utter confusion was probably the total solar eclipse. The lunar eclipse might not have bothered them much because they were used to moonless nights. For some time none of the Rsis could explain the eclipses. At that time the Rsis of Atri family , came forward with an explanation. Apparently the Atris constituted a highly intellectual group who not only headed the assembly of intellectuals at one time but were also able to explain natural phenomena. Even today the Brah mins belonging to_Atreya gotra consider themselves superior to other Brahmms. We have already mentioned in the earlier chapter that Atri was by Brahma to propagate the Vedas. The asuras hated him for his views which did not agree with theirs and tortured him and his family members in a torturing cell called They also subjected him to the heat of burning husk The Rsi Kaksivãn refers - to this in his sukta in The Rgveda and says that Atri propitiated the Asyins_who saved him from the fire and also got him out of the torturing cell The emaciated Atri was fed by them_with food and milk We quote the rlevant rks below.

in other words, 1. O A s v i n s , y o u p u t o u t w i t h c o l d w a t e r , t h e f i r e s e t u p b y t h e a s u r a s with husk. You gave nutritious food to Atri. You brought relief to Atri who was tortured in the torturing cell (rbisa) and humiliated. 2. O A s v i n s , y o u r e l e a s e d A t r i , w h o b e l o n g e d t o t h e f i v e t r i b e s , w i t h a l l his family members from the torturing cell rbisa. You foiled the evil designs of the asuras to fetter and torture Atri and released him from them. That Atri was the first to know about solar eclipse and he was responsible for releasing the Sun from the asura Svarbhãnu. is described in the Rgveda in the_40th sükta of fifth mandala attributed to Atri Let us examine the relevant rks of this sükta There rks are.

These mean. O Sürya, when the asura Svarbhãnu pierced you with darkness, all beings were bewildered and felt like one who does not like the place where he is stationed. \ O Indra (Sürya), when you were confronted by Svarbhanu‟s magic, which caused your loss (disappearance).Atri by his fourth sacred prayer (i.e. the 8th rk) discovered Sürya concealed in darkness which was causing the loss. O Atri (in this -rk Surya addresses. Ãtri) Let not the oppressor with his greed devour me I have been blessed by you you are mitra.you are the king Varuna and you both who are upholders of saty know me Sãyana translates as „protect me*) The Brahmin Ãtri, pressing the stones, praising and adorning the Gods, established in_the heaven the eye of Sürya and caused Svarbhanu‟s magic to vanish . The Ãtris found the_Sun again -whom Svarbhãnu pierced with darkness. None had the

power to achieve. Madhusüdan Ojha in his book „Atri Khyãti‟ while analysing these rks gives lot of interesting details. He explains the word Rahu as devoid of sunlight (which is characteristic of asuras The word Svarbhãnu is explained by him as the varying intensity of sunl ight caused by the eclipse on the earth‟s side.

128

MADHUSÜDANAVÃGAMRTAM : VOL 1, PART-1

It is to be noted that the word Svarbhãnu does not occur any where else in Rgveda. Madhusüdan Ojha explains the rks as follows : The first rk (i.e. 5the rk in the sükta) says that the people were thrown into cofusion when the first total solar eclipse occurred. The second rk says that when the Sun vanished under the magic spell of Svarbhãnu, the Rsi Atri by the technique explained in the fourth mantra got back the Sun. The next two rks are explained by Ojha in a different way. According to him, the property of Atri prãna (which is a rsi prãna) is to make the created objects hard and make them opaque. That is, objects affected by Atri prãna lose their transparency. According to Madhusüdan Ojha the third rk means, “O Atri (O Atri prãna), you have been responsible for building up the moon. You please treat me as your friend or a person belonging to our fold because I have been blessed by you (i.e. Atri prãna). When I reached you with my rays, because you have opaque surface you scattered my light back and returned it to me. The enemy Svarbhãnu is greedy and wants to eat me up. He is enveloping me in darkness. Please save me from him. It is your power that moon exhibits. You are Mitra and also king Varuna. Please take care of me who am in this plight.” Ojha then explains the relevance of Mitra and Varuna in this rk. Varuna representsdarkness and enmity and Mitra represents friendliness and light. Because the moon is opaque the side facing the Sun exhibits Mitratva and the other side facing the earth exhibits Varunatva. Mitratva and Varunatva explain that the Sun is only hidden by the moon. Explaining the fourth rk Ojha says that the Rsi Atri set up an instruemnt for observing the Sun during eclipses. Grãva, Kiri etc., were the components of

this instrument, (grãva may be some sort of flat semi transparent dark stone). Atri set the grãvas together; the Kiris were used to please the Gods using stotras (namãmsi). Atri set his eye on the portion of the sky which contained the eclipsed Sun and explained to the people how the eclipse took place and when it would end. Of course nobody knows the kind of instrument Atri used. The last rk does not require any explanation. Whenever sola r eclipse occurned and the Sun was eclipsed by the moon, nobody except Atri was able to understand the phenomenon correctly. While explaining the above rks Madhusüdan Ojha has brought in the concept of atriprãna which has the property of hardening substanc es and making them opaque. While angiras and bhrgu principles have three components or stages of existence atri principles exists only in one statge. That is, it is called a -tri (not three), While, explaining the word „atri‟ Satapatha Brãhrnana savs,

Ãdhidaivika Soma

129

That is, „Vãk is atri. The food is eaten by Yak only. It is atti that has become atri. It eats everything. Everything becomes its food -‟ This atriprãna is one in which the vak part is predominant i.e it has the property of making vãk pindas (lumps of matter) by its activity. For example the hardening óf the earth, stone.etr is due to the activity of atriprãna. Along with bhrgu and angiras principles atri principle also has it origin in Paramesthi waters. While angiras principle creates deva prãnas. bhrgu principle creates pitrprãnas atri principles creates bhutas (material bodies) It actually represents the dark part (tamobhãga) o r martya part of every created object and manas p r ã n a f r o m t h e a m r t a p a r t . When a woman is in her periods, she is called ãtreylbecause of the appearance of rajas that represent tamobhãga. That is why she was kept aloof. Certain changes take place in her which finally end up in a condition in which she becomes fit for receiving the retas of the man which later results in the b i r t h o f t h e c h i l d . According to the Purãnas Atri performed a servere penance for a prolonged period and as a result his body became soma and from his eyes shining soma was dripping and it illuminated all directions ten -fold. The damsels came to bear i t i n t h e i r wombs However they w e r e u n a b l e t o h o l d i t a n d g a v e it t o the directions. The directions were unable to hold it and therefore it came down towards the earth. On its way Brahma stopped it and made it the moon. Whatever reached the earth became herbs and plants and they were shining. These plants and_ herbs nourished the living things on the earth. Brahma conferred_on Soma the kingship and .he became the king of seeds, plants, brãmanas and waters, (see The Atharva Veda also hails Atri for saving the Sun from tamas Because Atris explained the cause of the eclipses they were Hõnoured by

the (gift) in every vaina.

First

daksin창

Even today this practice is prevalent in this country. At the time of giving daksina in yajna karma, the first daksina is given to a brahmin belonging to Atri family. Our main interest here is to judge to what extent Atri understood the solar eclipse. I am sure many of us are inclined to the view that all that Atri understood was that the Sun was not lost and would soon emerge out of the darkness enveloping him. He propitiated the gods and also perhaps conducted some rituals involving propitiation of the god in various ways. With intuition and experience

land also perhaps by observations through some semi transparent black flat and thin stones (grãvã) he was able to judge the duration of the eclipse in later years. Atri‟s association with the moon js important for us. It is-very likely that the Soma concept-started with Atri because the Purãnas say, that Soma is the son of Atri. Incidentally the connection between Atri and Soma may have arisen because it is said in Mahãbhãrata thãt Atri himself became the moon during the Solar eclipse and removed. and the, darkness. It means that as the eclipse proceeds the Sun‟s intensity goes on decreasing and he presents the appearance of the moon exhibiting, thg phases. That the Vedic seers were familiar with sun Spots and their movement across the disc of the sun is evident from the explanation given in by brãhmanas to the sun when they perforn During they take water in both their palms kept together as a bowl and facing the sun. they throw it towards to sun reciting

Commenting on this, the above Áranyaka says

which means, The Rãksaas did severe penance Prajapati wanted to dissuade them from Ihat act, So-he-eneouraged them to fighit with the rising sun índra and continued the fight till he sets. It was known to the Brãhmanas that they stop their fight if water made effective by the recitation of Gãyatri Mantra is hrown on them. That is why the Brãhmanas facing the sun perform .and throw the water towards the sun. Their belief was that the waters act like and hit the. Raksasas and throw them in the By doing they remove the sin which result from their act. Incidentally by worshipping d e v a t v a a n d b e c o m e o n e w i t h h i m a ft e r d e a t h

Here

important

the

remember

sun

that

Rrahman.

Raksasas

they

arpthat

attain

is.

they

represent darkness and affect the brightness which surya(lndra) represents. Since it is said that the Rãksasas are driven away, it means these dark patches on the bright disc move away in course of time. We know that big sun spots are visible to the naked-eye and one can see their movement across the disc by observing them continuously for a few days anyone can also see that they disappear at the edge of the disc alter some days. In Vedic literature Soma and moon are many times represented by the same word Soma. All the properties of Soma were attributed to the moon also. In the Rgveda there is a rk where it is said that the moon produces the rtus (seasons) R.V10.8518. Actually according to them Agni-Soma interactions and their relative strength cause the seasons. Agni moves north and Soma moves south and during the summer Agni overpowers Soma and during the winter Soma overpowers Agni this is the~cause of occurrence of the seasons. The pitr prãnas were supposed to reside in the moon on the side .which is away from the earth Similarly when the man dies they magined that his Karmatma first reaches Candraloka.fhóugh Soma was the food for Deva, in the Brãhmanas it is said that the moon forms the food for the DevaS.All the above points should be kept in mind while interpreting Vedic mantras. Above all, there is an extremely interesting ãkhyãna in the Brãhmanas about the descent of Soma from the heaven to the earth. This is available both in Aitereya Brãhmana and Satapatha Brãhmana. The ãkhyãnas form an integral part of the arthavãda portion of the Brãhmanas. This ãkhyãna runs as follows;

The Soma juice is filtered through a woolen strainer into the wooden vats before it is offered and sipped by the rtviks. A question arises here. The Soma creêpê is conceived If Soma juice represents pavitra soma pure soma why is it passed through a filter? Is it do ne to remove minute pieces of stãlks from the juice? The Brãhmana says that it is done for the following reason The moon is the ruler of the northern direction. Brhaspati was the purohita of the devas. His wife was Tara. Because Chandra took her away, he became a sinner, Because the Soma juice is representative of Cãndrasoma and since Candra is polluted by the sin, the rtviks filter the juice and remove the sin. The above ãkhyãna only means that Pusyanaksatra called Tãra and its lord Brhaspati Pusyarasa is enjoyed by the moon. Incidentally pusyanaksatra as in karka rasi that constitutes Candra‟s house All types of food available on earth, that nourish the living beings go under Adhibhautika Soma. The hardness of stones is due to the presence of what is called asmãsomà that is classed as vrtrasoma. The Soma that is present in waters and is polluted is also called vrtrasoma. The pollution may occur in various ways. For example vrtra is active in glalciers and ice sheets and also in artificial or natural blocks in rivers preventing free flow of water containing Soma. The water connected with Soma exist at all levels Though they generally go under the name apah they are called differently at different levels. For example, the ãpah of the paramesthi region are called 'ambhah'. In the Sauramandala they are called maricih. On the earth they are called 'marah'. In the Candramandala they are called 'sraddhã'.With this we pass onto the Adhyãtmika Soma.

4. Ãdhyãtmika Soma The divine order pertaining to the creation proc ess is maintained essentially by the union of Agni and Soma. In the grahayãga the cups in which Soma is runk represent the sense organs in the Ãdyãtmika system. The process of transformation of minute particles of food or physical Soma into energy or more precisely indriyasoma is what is symbolically dramatised in the grahayãga. For example, the crushing stones used to extract Soma juice in the Soma yãga represent prãna and apãna in the Ãdhyãtmika system which remain in perpetual collision to energise the psycho - physical system. The soma shoot (amsu) which in the first stage is of vãja (matter or five bhütas) form becomes graha the vital principle of prãna produced by the assimilation of amsu. Then in the third stage manas which is more subtle is produced. Actually Soma is the finest form of food which goes to make the manas. While Rãja Soma represents the mind, Vãja Soma represents pure absolute consciousness (cit) which is higher than manas. The Brãhmana says that Brahmavirya is and Ksatravirya is .. The person who performs Vajapeya yãga becomes He gets sãmrãjya while the ksatriya who performs Rãjasüya gets only Rãjyã. Vãjapeya yãga is Brhaspatisava while Rãjasüya is Varunasava. We shall see more of these in Vedic rituals.

From the Ãdhyãtmika point of view, Soma is described as mother, amrta, prãna, anna, madhu, sukra etc, The Rgveda says,

It says that a wave of sweetness springing from the ocean brought imimortality (amrtatva) to the sap in the Soma shoot, At another place it describes Soma as the seed of stallion or cosmic horse yoked to the cosmic car as well as to the human body. The cosmos was created from the seed of the universal horse, the Sun (i.e.Samvatsara). Applied to the Ãdhyãtmika level, it world mean that Soma is Sukra (reto vai somah). It also constitutes the mind. Both the cosmos and the; human body conduc t yajna in which the mingling of agni and Soma goes on. In the Ãdhyãtmika system the agni that pervades every part of the body takes in the food which is converted to rasa and ma la at every stage and ultimately rasa,asrk (blood), mãmsa (flesh), medas (fat), asthi (bone), majjã and finally sukra are formed. The ãdhidaivika components contribute to the essence of the food that is produced on the earth, After the sükra stage we go to the stage of Ôjas (or ürk) which is connected with antariaksa. From ojas with the association of Candrarasa (pãramesthya somarasa) prajnãna manas (which is called at atindriya manas) is formed. The quality of this manas in a man (whether satva, ra jas or tamas) depends on the food he takes. Agni and Soma form the male female pair. Agni is purusa and Soma is stri . The first creation from their union is the Sun. This is ãdhidaivika yajna. In the Ãdhyãtmika yajna. the sonitãgni of the woman (i.e.the agni of the womb) is the Purusa and sukra of the man constitutes Stri. In fact the visible part of the celestia sphere was conceived by the Vedic seers as Purusa and he invisible part as stri. The entire celestial sphere constitutes the strl purusa pair. That is why the man is called apurna i.e. incomplete. Only when he gets a woman he becomes purna. The wife constitutes an important component in the yajna ; Prajãnati converted one half of himself into a woman and produced Virat in her.

1.32) Both woman and man have ãgneya as well as saumya components in them. In the case of the man the body is ãgneya but the sukra which forms the pratisthã (basic support) for his body is saumya (stri). In other words stri is the pratisthã of the man. That is why the Rgveda says,

That is, these persons though males they are really females. He who has eyes (i.e.the wise) only knows this and not the blind (i.e.the unwise). The right part of the man is stronger tha n t h e left part. The right part is ãgneya and the left part is saumya. The woman by nature has a soft body (saumya) whereas the body of a man has a rough structure (ãgneya). However the âtman of the woman is ãgneya and therefore strong

We have already seen that the Vedic seers believed that the origin of the man lies in the Paramesthya aptatva which supplies food to the sun. (see Pancãgnividyã - Chand Upa). Therefore the creative processes that go towards the birth of the child have to be in perfect condition for ensuring healthy human beings on the earth. The khandãtma of the purusa which is linked to Pãramesthya aptatva and is established in the sukra is called Mahanãtmã and is responsible for his procreative. activity and his general well being. The adhyãtma Soma is linked to this. The khandãtma which is responsible for his physical acativity is called karmãtmã. That which guides the intellect and which has its origin in the Sun is called vijnãnãtma. Here we are mainly concerned with the Mahãnãtmã. The Vedic seers were well aware of the fact that Nature works on the conservation principle and made intelligent use of this principle in their concepts. Just like for the snow fall cycle to operate smoothly, the amount of snow depletion during summer should be replenished by falls of equal amount in the higher ranges during winter, the Vedic seers imagined that for the production of healthy human species on the earth, the portions of mahãnãtmã (pitrtatva) which comes down for the creative process should be restored back in full. If the process of restoration is left incomplete there is always an adverse effect on the quality of the species. Since the moon is always taken as the repository of Soma, she is said to nurture mahãnãtmã. the oozed out portion of which is established in the sukra of the man on earth. Pitrprãna is nothing but the saumyaprãna associated with Cãndra mahãnãtmã. Cãndra mahãn and Paramesthya mahãn are the same. ' The Paramesthya mahãn is all embracing Creating through yajna, maithuni srsti, the sustenance of devaprãnas the functioning of the pitrprãnas,the establishment of sukra in every man etc. are all his manife stations.When the man dies, his mahãnãtmã which is responsible for his procreative activity and his general well being, goes to Candraloka along with karmãtmã both assuming süksma sarira as is borne out by statements in Brahmasutra and Kansitaki Upanisad. After reaching the Candraloka. the Karmãtmã gets separated from mahãnãtmã and goes to various lokas to enjoy the fruits of its karma. After that it takes birth on the earth (see Chand Up) The mahãnãtmã which reaches the Candraloka gets merged with the mahãnãtmã of the family and attains sãpindyabhãyã. The srãddhã ceremony is intended only for this mahãnãtmã The Vedic seers imagined that it take one lunar year the time taken by the moon to complete one rotation round the Sun and be bac k in the same position with respect to the Sun and stars for the soul mahãnãtmã and karmãtmã to reach the Candraloka. Having reached there, the mahãnatmã merger with the pitrs of the family. This merging of the pinda (pitrtatva) of the, forefathers of the family, which have already been deposited there is called sãpindyabhãva. The ceremony performed by the son for the deceased father towards fulfilment of ths state is called Sapindikarna.

We have already said that the food that i s produced through rain cotains Cãndrasoma According to the Vedic seers the Cãndrasomarasa has three components viz. retas,yasas and srãddha and these go into the food (anna) which is formed out of somarasa. These three entities are connected with sukra, ojas and manas in the rAdhyãtmika system retas forms the base for sukra, the procreative fluid. Yasas forms the base for ojas and sraddha forms the base for manas. The Cãndra pitrtatva in the sukra is called saha and it is this tatva that constitutes mahãnãtma. It is this that goes back to chandraloka when the man dies and attains sãpindyabhãva. The cãndrapitrrasa in the sukra is also called pinda and hence the words sãpindya, sapindikarana etc. The candrarasa or the sahatatva in the moon that goes on continuously influencing the man‟s sukra is more during the night than during the day. Corresponding to the 28 naksatras abhijit lncluded through which the moon moves,fold monthly pindas is a çquired every mõnth. This is called mãsika pinda. Thus during a lu nar wear thirteen mãsika pindas are established in the sukra. 'Actually in addition to these, two ayana pindas and one samvatsarapinda are also formed. But for all practical purposes, we may take that twenty eight - fold mãsika pinda is the main pinda wh ich goes on getting wasted or transferred to generations below and is constantly replenished from above. It is because of the sahatatva in the sukra. the man has sãhasa i.e. the capacity to achieve the desired objectives and it bestows on the man a general impressive personality. When the sahatatva is weak the man‟s general performance is poor and his procreative activity is also poor In other words it is the presence of this sahatatava that is responsible for the full blossom of Mahãnatmã in the pian. Its main function is to enable the man to keep the family chain unbroken

through procreative activity The Vedic seers believed, that when a man is born he inherits from his father ascertain portion of his genetic chracteristics which were described by them as certain portion of mahanatma or sahatatva. A part of what he inherits is transferred to his son. This goes on till the seventh generation at which stage the transferred portion of the man of the first generation is so little that no further transfer impossible. In otherwords, the man of the eighth generating does n천t inherit any characteristics of the man of the first generation That is sapindya ceases at the seventh generation . The Vedic seers, however defined two more terms - Sodaka and sagotra Sodakapitrtatva extends upto fourteenth generation and sagotra pitrtatva extends upto twenty first generation. It is very interesting to note that these names have again a similarly with the origin of snowmelt water or rain water. One can imagine three situations viz. water coming out from a particular limited region(sapinda). water from a particular rivulet collecting water from a few regions (sodaka) and water from mountain having a number of rivulets (sagotra). Gotra means a mountain. It is easy to see why sagotra embraces more generations than sapinda.

We have already said that the sahatatva that a man transferred to his son goes on getting distributed upto the seventh generation. As people die in the family the distributed portion of the sahatatva( mahãnãtmã) goes on _getting deposited back in the Candraloka. This Pratyãrpanakarma (the act of returning back) goes on in Nature. When the seventh generation man dies, the entire c haracterictis of first generation man are back in Candraloka. This would mean that the mahãnãtmã of the first generation man in Candraloka is complete in all respects. It is no longer bound to the earth. It is free to move and get merged with the paramesthi regíõn which is the origin of pitrprãma. This, the Vedic. seers described as the mukti of the mahãnãtmã In the opinion of the Vedic seers unless the above pratvarpanakarma of the pitrtatva takes place, conservation of all the potentialities of mahãnãtmã, which alone will e nsnre the birth of healthy species on the éarth, will not be possible. It should be noted here that when the seventh generation mart dies the return process is complete only for othé first generation mãn or mülapurusa. All the other men of six generations, who have died have only part of their mahãnãtmã restored to Candraloka, the amount restored being maximum for the second generation man and decreasing steadily for the subsequent generations. Because of the incomplete restorations, their souls (mahãnãtmã) are turned towards the earth and are always looking for their remaining portions which are distributed in the living persons in the family. The Vedic seers believed that the souls remained hungry and if not appeased eat away the procreative potentialities of the living p ersons. They therefore prescribed srãddhã ceremony in which food in the form of pindas balls are offered with great sincerity (sraddhã) by the living persons the six forefathers (pitrs) and they in turn bless the family with healthy children Actually of the six generations for whom the srãddhã ceremony is done, the three generations immediately preceding the person performing the srãddhã are called pindabhajas and the other three generations are called lepabhajas. That is why in actual practice pindas are offered to only the three preceding generations in the srãddhã and the other three derive their fòod through anointing (lepa) their hand with the same. The Vedic seers considered that thê rituals for the pitrs are more important than the rituals for the devas

Just as the srãddhã sutra associated with the angiras principle which is tejomaya (fiery) becomes the medium for conveying the ãhuti to dyuloka and for feeding the devatas the sraddha sutra associated with bhrgutatva which is snehamaya oily becomes the medium for carrying the pinda food to the pitrs and feed them sraddhatatva itself which has its origin in the moon is established in the rnanas. To put it in another way the Paramesthya sraddhãtatya

has two streams (dhãrã) viz. sneha (oily) and teja (fiery) or bhrgu ánd angirasa.Sneha stream.is connècted with Candramandala add the tejas stream is connected with Sauramandala The former is connected with manas and the latter with buddhi(intellect) Saura sraddhã sutra activates devayajna and Cãndrà sraddha sutra activities pitryajana The word AS we have already said represents satyatatva and sutra (chord) carrying the The man‟s mind is completly drenched with sraddhã and becomes one with it. it is sraddhã that binds the sons with their, forefathers and protects the Sapindyabhãvã In Nature sraddhãsutra associated with the Candrarasa exhibits increase and decrease in strength. During the suklapaksa. the sauraprãnadevatas eat away the soma and therefore the somadhãrã towards the earth is weak. On the other hand during the krsnapaksa the somadhara towards the earth is strong. Particularly on the amavasya day it is the strongest The pitrprãnas were believed to reside on the upper side (dark side) of the moon. On the amãvãsya day they are directly exposed to-the Sun and are consumed by the saurãgni. They badly need replenishment and such a replenishment is maximum. when the sraddhã sutra is strong. On the purnima day the side of the earth towards the moon is illuminated by the Sun and therefore exposed to the sauradevatas. Therefore the somadhara towards the earth decreases in strength Pitrs on the other side remain unaffected and sraddhã sutra is the weakest on this day. That is why the Vedic seers believed that Srãddha done on amãvãsya day satisfied the prtrs who in turn bless their descendents on earth. That is also what Prajãpati told pitrs when they approached him. Mahãlaya is another occasion when srãddha is recommended The word mahalaya only means Candramandala which is the residence (ãvãsabhümi) õf the Pitrs During the krsnapaksa of asvina month the pitrprãnas remain weak. Srãddha done the these days satisfied them. Here it will be useful to recall that during the mahãlayapaks the depletion of snow in the Himalayan ranges is maximum and it the same time the flow in the rivulet s will also be mãximum thé snow represents pitrtatva and the flow in the rivulets the sraddhã sutra Thus it will be seen that Ãdhyãtmika Soma has many ramifications. The more details we see, the more we appreciate the role of Soma in our life and in Nature around us and the way in which our ancients have conceived it and described it. But considering the many sided role of Soma in all the there levels viz ãdhidaivika ãdhibhautika and adhyâtmika we begin to think that Soma is more a wonderful concept of our rs is than a realíty The reader will now realise that how little we know of Soma and how in a masterly way Ojha has explained to us the intricacies of this entity, which has major role in creation

XI. Sabdaveda 1. Selected statements in Vedas and Brãhmanas Before we pass on to discuss Sabdaveda proper we shall present some statements from the Vedas and Brãhmanas that have been discussed by Ojha.

The Agni is awake. The rks love him. Agni is awake. The Sãmans follow him. The Agni is awake. Soma_says, “I am your friend though I belong to.a lower order”. Sãyana gave the meaning tht the words convey but he did not bring out the hidden meaning of this rk. Here Agni represents Yajus who is Purusa. This Yajus can become a Purusa only when he is subjected to chandas. That is what the rk provides. In another place Brãhmana says, Therefore the above rk actually means, “The Agni is awake. He has become Yajus. only with the help of rk and sãman. Both, these have enveloped this Purusa who is now Yajus. He is now bhoktã (annãda). Therefore Soma offers food to him As anna, Soma is certainly inferior to the enjoyer who is Yajus.

The first conveys that both* get manifested in the game wáy as ã tree manifests itself and put up many brancnes and many leaved. The seçond rk supports the first rk and describes the way in which a single entity called fvãk splits ltself into various groups of Aksaras which run into thousands and pervade Paramãkãsa.

Here the idea is to explain why Sãma is süng wíth Rk as support base. We have already said that rk constitutes murti õr pinda and sãma _constitutes its mãhimãy. Every vastu has a mürti part and mahima Agni exists as rasã both inside and oútside Mahimã part requires a support for its manifestation. This is exhibited in the Adhidaivata sphere and the Rsi gives examples. We can call this as Adhidaivata Tatvaveda.The same Upanisad also gives Adhyãtma Tatvavdea. It says,

Here the purusa is Yajus and his supporters are Rk and Sãma^ The point here to be noted here is that the Vedic sages wanted to prove that every vastü whethêr Belonging to Adhidáivata Ãdhyãtmâ or fAdhibhautika sphere exhibits Rasa Chandas and Vitãns or Puras uktha and Tejas mahimã or yãjurveda,Rgved and Sãrnaveda Many such passages are available in the Brãhmanas which stress the Vijnãna part of the three Vedas Some of these passages are really very difficult to understand We will give one example and close this topic.

“Once Vajna disapppared from the Devas. It assumed the form of black antelope and roamed about. The Devas found it, removed its skin and used it in the yajna. The black hairs on the skin of the antelope represents the rks and the white hairs, the sãmatns. The brown ones represent the yajus. The Trayi Vidyã represents Yajna. The colour represents its role in the.Yajna- The black antelope‟s skin represents the all pervasive role of the Yajna. That is why the Yajanmãna uses the black antelope skin and takes the vow (for performing the Yajna).'' the above passage contains in itself may secret. The black ãnfêlope that is referred to There is really representative of the earth in which Agni is hiding and is being searched for;

shall

by the rivikslwTio wapt to light the fire for the

going

through

this

great

detail

our

second

part

dealing

with

is the (oozed out portion),of the Sun and is blacks opposed to the white colour of the Sün. The Vedic seers identified the black antelope as a representative of Agni and its skin as representing rk and Sãman all the three Vedas are used in Yajna. The black colour of the skin representative rk murti and white colour represents its greatness mahimã. Again the black representative of the earth which is an agni pinda and white colour of the sun is representative of the mahimã/of the earth sun system? The ^^tãfijtsgÇwhich is the middle regioq) is occupied byfyáyi}:I which represents r^gatTyna stable backgroun^and its thereforereprésentativeÇõf piflfand sthjtT) ( fYalush In thl? wayfthe Rsi tells us thatjjoth Yajnf? and( Vedgf cover all the^ (.three lokaâ That portion of the Brãhmanas where the Rsi says, “or in the other wav the white hair represents rks and black yr represents.-sãmans” is a little.difficult to grasp because the Rsi suddently changes (to theadhvltmik sphère)wherefin the, hnifiãn eye7> rtHe~~white portion represents the rks Sand the black portion represents the samZ? Trnahimã). Incidentally the Aitareyopanisad says, “the Sun hecame the power of vision and entered the eye.” panisad which we have quoted earlier also says.,

The Chãndogvo-

3Z _

incidentally again, the Tamilian‟s God(Muru^)is none else but, ___________________________________________________________________

i.e.

of the Yãjnika^ He resides on the top of the hill because he

( means a heap. Here heap means(the^heap of Jlva^for whom he is tEè") Qruler and protect01^ We shall see more of this in some other context.

- DEFINITION OF VEDA

To conclude we can precisely define the Vedas in the following way. ‟^0) They are processes in .Nature involving manas, prãna and vãk in a planned manner 5 leading to the creation and sustenance of various objects in the universe. (2) These processes also represent Agni Soma interactions and their ramifications as jr .found in Nature. When Vedas are defined in the above way we have no difficulty at all in accepting that they are apauruseya and ananta. (unlimited member! (3) What we have said above applies toWijnãna Veda . When we explain the Vijnãna in the form of mantras or statements in words, that constitute Sabdaveda Vedavidyã for Vedasãstra^SinceVyeda is Brahm i(vedasãstra) can alsobe caüe BTãhiTiavidyá^S Brahman is of t\yo kinds viz. abdabrahrnan ãnd Parabrahmar . Here we will be" concerned with Sabdabrahmamaya Vêdasãstra Sabdaveda

3. Sabdaveda and its svarüpa We have already discussed quite a few aspects of Sabdaveda. After all, the Sabdaveda should have all the characteristics that apply to Vijnanaveda. Only thing is Sabdaveda is pauruseya while Vijnanaveda is anauniseyã We have already talked about Sabdavak and identifid it with Sabdabrahman. Now what is the relation between Sabdavak and the Vak pertaining to the world of matter(arthaprapancal)We shall see the same now We have already sega that Svayambhü Prajãpati produced the Vedas first (Brahmanisvasita veda) and with these Vedas he operated in Vãk and produced the primordial waters.

The region of primordial waters is called Paramp-sihi and is located above the Sauramandala (region of the Sun) We

have

already seen that these waters contain two principles viz bhrgu sneha and angiras tejas) and these two together go under the name atharvã. Now these waters are only a form of Vãk. Above this is the vãk region of Svayãmbhü. This Svãvatnhhuvi vãk is called Gauri vãk .It is also called Paramã vãk Satya vãk.Brahmi vãk,Veda This vãk after reaching the Paramesthi region below, gives rise to two streams one associated with sabdaprapancà and another associated with arthaprapanca. In this way Sabda and Artha have the same origin and are intimately related That is why the 'Vedic seers said. |The genetic relation between sabda and artha led the Vedic seers to belive that there is nothing in tne world which is not associated with sound .The ãkãsa is filled with sound. Rain is associated with the sound of thunder. Running water produces sound (whenever there is friction). Blowing wind produces sound (when it is obstructed by material objects). Burning fire produces sound. Thinking on these lines the Vedic seers were led to believe that matter can be produced through sounds and sounds can be created by mattèr, (cf. SuperstrimT theory of modern Physicists. The Aitereya Upanisad says. “Agni became vãk (speech) and entered the mouth.lt is interesting to note that sabda and artha are related in another way viz. every word (sabda) has a specific meaning (artha). We also have specific sound or name convéyed by each object and the knowledge of this relation is what we have acquired from our elders. In the case of Vedic processes this relation assumes a very special character and abdaveda composed by the Vedic seers becomes the only source of our knowledge of this relation. They therefore acquire an authoritative status.

The above reasoning gives us lot of clues regarding the composition of the Sabdaveda. The Vedic seers saw to it that mantra portion of the Rgveda exhibits all the characteristics of the rks of the arthaprapanca. It should provide the support base for the mantras of the Yajurveda and it should also exhibit the mahaduktha characteristic. That is it should be subjected to finitisation by Cahndas vâK parimãna. The Yajurveda mantras should not be limited by Chandas and should run like prose

indicating free movement (gati). The Sãmaveda mantras should exhibit the mahimã character and therefore should be sung as a pãna. The language was perfected (samsklta) In every wav to attain tãdãtmya with Arthabrahman. Works like Prajãpati, Pumsa, Agni. Soma. Yajna, Vãk, Brahman, OM, Atma. Rasa, bala etc are very comprehensive terms pregnant with meaning. In many cases tãdãtmya between arthaprapanca and sabdaprapanca is obvious. In the 1 Ipãsanãrihikarana of Siddhãntavãda Ojha discusses in detail the tãdãtmya of Arthabrahman and Sabdabrahman. He also explains in the same book Omkãra and its application in Brahmatatva.

4. Omkãra in Sabdaveda In the Chãndogyopanisad it is said that srsti takes place from Udgltha which is the same as Pranava, Omkãra of Sabda. When we begin a work its beginning is marked by Omkãra. This is the tradition we follow. The idea is that the balas that originate in Rasa which is all the time there, take the support of Rasa and then do their work starting with Omkãrakarana. When the work is finished the balas merge with Rasa. This also is done with Omkãrakarana. Omkãra serves as Udgitha or initiating strength and Cetanã for the bala which undertakes and finishes the karma. This is some sort of Pravrtti - Nivrtti cycle which goes on for ever. Ojha says,

The word actually constitutes knotting of letters. It indicates that the karma begins with balas that are produced as a stream and subsequently get knotted. This goes on up to Udgitha, that is till the Omkãra is fully brought out through vocal rendering (i.e., through sound energy). As the knotting of the balas grows, grosser and grossed substances come into existence. Actually Udgitha represents the state where the maximum knotting of balas takes place or the utterance of Omkãra attains the highest pitch. The result is, starting from any state, a vastu reaches the highest stage of build up. When the creative forces cease to exist srsti ceases. Unknotting of the balas commence after Udgitha and at the end, karma totally ceases to exist. Amrta gets released from mrtyus which practically disappear. Ojha says,

Ojha explains Omkãra in various wavs in one of his books entitled We had presented this already in our book, Essence of Bhagavadgitã under the title . There we had given only, the original text without any notes in english. Here we would like to provide the same together with the original text. To begin with Qjha quotes statements in Upanisads which glorify OMkãra (Pranava)

The above statements are easy to understand, since in the previous pages we have already explained the various states of Brahman, and also the terms Prajãpati, Anirukta Brahman and Nirukta Brahman. Creation oriented Brahman is called Prajãpati, Prajãpati has a martya part and an amrta part. His amrta part constitutes Avyaya Purusa and Aksara with their five kalãs supported by Parãtpara who is beyond this Visya. The Aksara Purusa gives rise to another Purusa called Ksara Purusa who is transformed into this Visva by Aksara Purusa. Because Prajãpati constitutes these three Purusas with each of them having five kalãs and is supported by Parãtpara who is Visvãtita he is called Sodasi. What is this Visva? It is nothing but Nãma, Rüpa and Kãrma or Abhva as we have said earlier. The Amrta part of Brahman is Abhu. The Veda says Here tuccha represents hidden by Abhva. That is why Ojha says,

That is, Ãbhu (Amrta) is

In other words is a Vidyã which tells us that Brahman was originally single and it is from that Visva originates and both Visva and Amrta Brahman reside together. Here refers to Visva and refers to Purusa triad. Ojha quotes again from Gltã and Upanisad which support the above statement.

Then

Ojha

looks

from

another

angle

It is necessary here to recall our earlier remarks on Sabdabrahman. Vak is a wonderful word in Vedic literature. On the one hand it represents matter in a subtle form and also one of the important çomponents of Prajãpati or Brahman or Àtman who is nothing but the combined existence and coordinated functioning of manas, prãna and vãk, on the other hand the Vedic seers used the same word vãk to represent speech with which we are more familiar. As clever thinkers the Vedic sages analysed the origin of the sound we produce with our mouth and finally arrived at the concept of Sabdabrahman through which the Parabrahman or Paramãtman can be reached or realised. They realised that if sound constitutes an important means of communication of knowledge about the creative process then the process forms the basis of Sabdaveda or Sabdabrahman. For example the sound produced by thunder constitutes Sabdavãk or Sabdaveda or Sabdabrahman because it is the process by which the rainfall is created according to the Vedic sages. From an intelligent analysis of the sounds produced by thunder, the Vedic seers were able to infer the nature and intensity of the oncoming rainfall. It is now easy to understand why so much importance is given to the proper intonation of the letters when Vedas are recited. However every creative procoess is not accompanied by sounds (in the

udible range which can be identified with the process and therefore the best that is possible is the use of choice sounds or expressions which will have a direct relation 'with the object that will result from the process involved. In other words Sabdaveda or Sabdabrahman is the oral expression of the seers to whom the creative processes revealed themselves. Since hearing plays an important role in the communication of

Sabdaveda it is also called Sruti. We have already seen that Svayambhü Prajãpati (Prajãpati made up of Prãna) produced the Vedas first (Brahmanisvasita Veda) and with these Vedas he operated on Vãk (matter) and produced the primordial waters. The region of the primordial waters is called Paramesthl and is located above the Sauramandala. These waters contain two principles viz. bhrgu (sneha) and angiras (tejas) principles. These two together go under the name Atharva. Now these waters are only a form of Vãk. Above these waters is the Vãk region of Svayambhü. The Svayambhü vãk is called Gaurivãk. It is also called Paramã vãk Satyã Vãk, Brãhmlvãk, Veda vãk etc. It is this vãk only which after reaching the Paramesthl region gives rise to two streams, one associated with Sabda prapanca and another, associated with Artha Prpancha. In this way Sabda (sound) and Artha (matter) have the same origin and are intimately related. The Vedic seers sincerely believed that they can reach Parabrahman (Artha Brahman) through Sabda brahman. Knowledge of one leads to the knowledge of the other. This is what the Upanisadic statements convey. Again Artha Prapanca is of two kinds viz Para Brahman that is Visuddha Brahman (Ãbhu) or unmanifested Brahman and Apara Brahman which is martya Brahman and which is Visva (Abhva). These, together with the Sabda brahman form three prapancas. All these together are represented by. Ojha proceeds to elaborate.

151

Ojha says that all varnas (letters) originate from eight locations in the body viz. chest, throat, head the root place of tongue, teeth, nose, lip and roof of mouth. When we utter the word through the mouth, from the beginning the word represents the all pervading Brahman. The letter originates from three places viz throat, lip and mouth (which includes nose also). Thus in the burst of one Aksara three individual bursts of letters are created. All letters are produced in the same wav as these three letters (i.e.. they have their origin in the same way) In this way the entire prapanca is Vãngmaya. Then Ojha says represents Isvara and Parameávara both are Parabrahmans as opposed to the Visva which is Apara Brahman.

just like the Sabdaprapanca is vangmaya and is represented by

the

Arthaprapanca also is Vãngmaya and is represented by . The Aksara is made- up of three letters viz The letter 37 represents the first location which is Svayambhu. Therefore belongs to the first source of sound viz throat, r e p r e s e n t s Prthivi which is fifth in order The order of arrangement in Isvara is as folIows. At the topi Svayambhü is located.Below that, is Paramesthi Below that is Sürya Below that is Candra and the fifth in this order is Prthivi also has the fifth position because it represent the jivas which constitute the earthly beings Thus has three matras and it covers the entire Visva and is contained in Isvara. Actually what we denoted as in Arthaprapanca corresponds to in Sabda Prapanca Paramesvara is Isvara of Isvaras. Therefore Isvara, the Pratimã prajãpatis viz Svayambhu, Paramesihi etc and the Jivas reach Paramesvara t h r o u g h Paramesvara akhanda

Then Ojha says that represents Aksarabrahman. It also represents Atma and Sarira separately.

Ojha says that Aksara has three Ksaras and therefore three dhãtus. which is essentially sound predominant gets meaning because three entities are revealed by it viz vãk prãna, and svara.That is why Omkãra represents Aksarabrahma which is It is the same thing as Aksara Átma Then Ojha says that Ksara Átmã which has also the three dhatus Manas, prana v a k altogether with Sarira is represented by

The letter 3T represents Manas,

represents prãna and

represents vãk.

Since there is a direct one to one correspondence. between the two triads and Manas, prãna and vãk

(pranava) represents Ksara Ãtmã which is

______ Therefore Upãsanã of

is Upãsanã of Ksara Ãtmã which acts as the

cause of Srsti. Since two triads, are involved it is said Then Ojha says

as recited to get all the rewards of Karma.

The above verges are easy to follow. The Tandya Brãhmana explains the basis for this belief.

Omkãra in Sabdaveda

153

Omkãra has been explained in various ways in the above pages. The essence of all these is only to stress that Omkãra is very intimately connected with creation and destruction process.Creation is

Destruction is

In other words Omkarakarana is an audio demonstration of Pravrtti-Niyrtti [cycle which goes on endlessly in Nature. What is creation? It is the union between two different entities which results in the creation of a new thing. This is Maithuni srsti .The Vedic seers described Maithuni. srsti. jn various ways. In Chapter III „What is Veda? We have already explained what It is the stape at which creation process has reached the highest stage. We have also said there that both creation and destruction are covered in Sãmagãna. Here the Brahmana says that in all Karmas

should be recited. The Karma is

mainly By reciting we should start these Karmas and at the end also we should recite the same. This is the injunction given by Vedas reciting this we are reminded of the three Brahman viz implies all these Brahmans and Vedas They are all Sat ie Satya. Fulfilment of desires, prosperity, etc result because of the manifestation Rasa in creation This is achieved by reciting

In other words

covers everything good in this world.

That is why the Upanisad says following beautiful verses of Ojha in relevant-

In this connection the are very

154

MADHUSÜDANAVÃGAMRTAM : VOL 1, PART-1

These verses have been annntated in my book Brahmavidyã Rahasyam Part I. Here I leave these to the scholars to read and understand and enjoy these beautiful verses which have come out from that mighty mind of Ojha. See Brahmavidyã Rahasyam Part 1 Siddhantavãda However for the sake of general readers, the meaning of the above verses of Ojha is given below in the order in which they are quoted in these verses Ojha explains and 1 . When samsarga of mrtyu (bala) in amrta (Rasa) takes place then the creation processes commence. This is called Bhãvodayana mãrga. Bhãva means desire. What is prasãda? Mrtyu getting separated from Amrta is the prasãda of Amrta. This is called Prasadodayanamãrga., In other words the former leads to samsãra. the later leads to Moksa. When Amrta is free from mrtyu is the pure Rasa state which is Ànandamaya Prãsada is Prasannatã that is nothing but Ànanda 2. The bala which is mrtyu goes on appearing in Amrta all the time and gets destroyed. This is the dharma of mrtyu. Its origin is not known. It appears any time and everytime it appears, it gets destroyed later.

3. In Chãndgyopanisad it is said that srsti takes place from Udgitha which is the same as Pranava, Omkãra or Sabda. When we begin a work its beginning is marked by Omkãra. This is the tradition which we follow. The idea is that balas which originate in Rasa which is all the time there, take the support of Rasa and then do their work starting with Omkãrakãrana. Omkãra serves as Udigitha or initiating strength and cetanã (consciousness) for the bala which undertakes and finishes the Karma. This is a sort of Prayitti-Nivrtti cycle, which goes on for ever. 4. In Rasa which is devoid of Karma, bala which is of Karma form originates as a natural process. It does not disappear immediately. They go on appearing one, after the other and pile up on each other in order to produce the required density in the created thing. When once the work is over they decay and ultimately disappear. 5. Ojha explains in this verse the purpose of Omkarakarana. They very word indicates knotting of letters. It indicates that karma begins with balas which are produced as a stream and get knotted. This goes on up to Udgltha, that is, till the Omkãra is fully brought out through vocal rendering through sound energy.As the knotting of the balas grows grosser and grosser substances come into existence. This verse is full of ideas. It brings õut the secret that lies hidden in Sãmagãna,Udgitha is the singing of Omkara in high pitch Uccasvara 6. In the case of Pratisancara, creative forces cease to exist i.e.,srsti ceases. Unknotting of balas commence from Udgitha onwards and at the end karma totally^ ceases to exist Amrta pets released from mrtyus which practically disappear. This is prasãda udayana mãrga which répresents Prasãda Prasannata of amrta (rasa) 7. In the bepinning knotting of balas takes place in order to create bhogyavastu for the Punida This is called sancarakarma ln which vikasa of Srsti takes place. In the reverse procoess, that is in the Pratisancarakarma unknotting of balas takes place on Rasa leading to vikãsa of Moksa. Both these processes take place on Rasa and both are Rasa‟s vikãsa only. 8. The occurrençe of Visarga (Srstikriyã) and then occurrence of Moksa (cessation) of Karma then agin Visãrga then agãin Moksa go on as a cycle of events. This has no beginning and no end 9. Srsti and Moksa cycle is part of Nature. Sometimes if the individual has desire to get Moksa he sets in motion some changes in his life and therefore Nature also changes in his case. That is, in the middle of Srstj process moksa processes appear and in his case Nature also co-operates. 10. As long as Karmâsvattha is alive, man cannot expect moksa. Only by completely removing it we can expect amrtodaya.

Here Ojha closes Bhàva and Prasâda vikãsa. 11 .Now Ojha gets back to Omkãra concept and explains how Jagatisrsti takes place from it.

The operation of balas caused by Omkara produces Vivarta (transformation) From this vivarta another vivarta comes into existence.In this way by successive vivartas (transformations) this gross Jagat comes into existence This is what we infer. 12. When mrtyu components of Omkãra viz

joins

amrta three Aksaras are produced These are the Then many Ksaras which represent both bhokta and bhogyavastu come into existence.

13. When mrtyu gets knotted by the piling of balas Ksara gets entangled in hrdgranthi that is right at the centre knotting increased. In this situation Ksara transforms intõ three forms viz prajna prãna and bhütâ Bhüta represents the conversion of prãna, into it when knotting increases due to piling of balas. 14. When Karma (bala) pròduced as a stream of balãà becomes forcefull then prajna transforms into prãna.If further piling of balas causes more knotting then prãna transforms into gross bhüta.

5. In this way what is unmanifest in the beginning gets manifested and results i n gross things. Because of different rneasures of balas involved sambandha and also(the changes in the nature of samhandha various things we see around us are produced. 16.In the beginning prãna was the only Satya which was subtler than the subtlest of things later the same gets grosser and grosser and at the end it attains the form of Prthivi. I n other words the right type õf Karma gives initiallymaterial prosperity but it ends up in Atmaifiana which in essence means all desires for the rewards of karma cease to exist.TO put it in another way Karmayoga should lead to Buddhiyoga and this is what Gitã teaches us

Omkara in Sabdaveda

157

Here the Upãsana technique is described which has to he learnt only from teacher. Recital of Omkãra with single, mãtra brings all prosperity in this world. By Omkãra with two mãtras he is lifted to the, antariksa by yajus and from there he goes to sõma loka and enjoys the, vibhuti of Isvara. When the recital takes place with three mãtras he first reaches the Sürya loka. He pets rid of all pãpmas and is lifted to Brahmaloka leaving all the mrtyus behind. Most probably here the mãtrãs mean the three stages in which Samagãna is sung. viz.Upakarma Udgitha and Upasamhara or Nidahana.Mãtras also mean pãdas in Arthaprapanca. When the recital takes place with three mãtras. he reaches Awavabrahman Then Ojha savs that this Visva is represented by Omkãra.

This visva consists of vastus which have three kinds of dharmas. They are (1) Asanga detached, Sang attached and (3) Sangãsanga-partially attached and partially detached. They can also be called (1) Amrta 2) Mrtyu and Amrta mrtyu. These can be represented in the Sabda prapanca by the Aksaras It can be also be represented by Omkãra. consisting In other words both

at adhidaivata level can be represented by

Then Ojha identifies Adhidaivata which is no other than Devamava Yajna Prajapati with Omkãra.

have already seen that the Vedic seers believed in the existence of unity or Harmony in the universe. The Upanisadic statement only means what ever exists in the Ãdhibhautika level, exists also in the Adhidaivika level as well as at the Ãdhyãtmika level. Another type of unity is the concept of Sabdãrthatãdãtmya. There is complete equivalence between Sabdaprapanca and the Artha prapanca. The Upanisad says,

To realise Parabrahman we have to resort to Sabdahrahmopãsãna. The essence of Pránãva vijâna is that Sabdahrahmopasanã can be done by Prãnavopãsana since just like Arthabrahman is represented by the word Brahman Sabdabrahman can be represented by the wõrd 'OM'.All the laksanas of Arthabrahman apply to the Sabda)

Brahman. The many manifestation of Sabdabrahman have got equivalent manifestation in Pranava Whatever can be achieved by Parabrahmopãsana can easily be achieved by Sabdãbrahmopãsanã. The comparative table of Arthabrahmalaksanas and Sabdãbrahmana Iaksanas is given below:

We will see more things about

in the second volume when we discuss

We shall also be discussing Omkãra when we deal with in third volume.

Some comments on Sãmagãna

Actually Sãmagãna contains many secrets. In order to strike an equivalence between sabdaprapanca and arthaprapanca, the sãma is sung in such a way that sabda has a beginning, has a peak stage and then has the final stage where the sound ceases to exist. This corresponds to the three stages in the arthaprapanca where the

is an idea subject for the preparation of a doctoral thesis by students making full use of the exposition of this topic by Ojha.

same have been described above as appearance of halas, peak stage of creative activity and total disappearance of balas. However, actnally seven stages are used in Sãmagãna three before the peak stãge and peak stage and three ãfter the peak staged They may be described as given below

One may wonder how the Vedic seers struck at this way of singing Sãma. .The answer is that they were very keen observers of Nature. The Vedic seers living in Punjab and adjacent regions were very familiar with the onset of monsoon in their region and did everything to propitiate the rain gods to bring copious rain to their region during the rainy season. The following passage clearly shows their expectations from the performance of the Yaynas.

In other words, “the Devas produced tle easterly winds by uttering. “O Srãvaya‟'. They brought the clouds by uttering “Astu Srourai" They produced lightning by littering “Yaja They produced thunder by uttering “Ye Yajãmahe.When they said “Vausat” the rains fell.‟‟ That is. the Vedic seers tried to build up the rainfall process in specific steps through Sabdavãk. When the build-up of the clouds reaches its peak stage the return process starts by the falling rain. The same principle is used in Sãmagãna. In fact even in music the same principle is followed. When the musician does Raga alapana. he starts with a base sruti called and goes up and performs. He builds up various patterns and reaches a peak stage in this build up. Then the reverse process starts and he comes down by steps and finally reaches the This is Brahmavidyã. He believes he can achieve anything through his musical performance. Hr practically goes from Sabdabrahman to Arthabrahman. He is çapable of singing in such a way that he can produce clouds of various patterns and ultimately rain also. Though all musicians are not capable of this, a Rsi who has mastered can achieve it.That is why all musicians cannot be experts in music compositions. They can only compose stotras and not music compositions.The Scientist will immediately infer the origin of the belief among people that music can make the clouds rain.

Sabdavãk and Arthavãk

Let us go back to sabdavãk and its tãdãtmya with arthavãk. When mantras are recited, the Iêttérs are subjected to svaras for which there are prescribed rules. Any mistake in the sounds or intonations or use of letters in the recitation said to produce disastrous results. The mantra language is considered as the language of the Devas. The language of the Brãhmanas is said to contain both the language of the Devas and that of the manusyas.There are many references in Brãhmanas where a distinction is made between these two languages. The rtviks were supposed to know both the languages and used them in a carefully planned manner according to the requirement in Yajna karma in sabdavãk every aksara (letter) is formed when appropriate vyanjana(consonant) is joined to the svara (vowel) For example The consonants are called varnas or Ksaras. When the svaras (vowels) join them Aksaras are produced. Aksaras support varnas and they themselves have the support of svaras. In the same way Aksarapunisa is supported by Avyayapurusa and he himself supports many Ksarâs. Just like svara has three forms viz.udatta,anudatta anudatta and svãrita in the same way (Avyayapurusa) has three forms viz Jyotis,Vidhrti and Pratisha. In his „Siddhãntavada‟ Ojha gives many more points of similarities between arthaprapanca and sabdaprapanca. We have already said that in the Paramesthi region Vedãvãk split into two streams, one associated with Árthãprapanca and another associated with Sabdaprapanca. Both these streams always exist together and one is bhrgu predominant Ambhrni vãk and the other is Angiras predominant Sarasvati vãk. The former is responsible for the building of Arthaprapanca. Many passages in Vedic literature propitiate, both simultaneously. For example, the following statement in Taittiriya Brãhmana savs.

That is, “All Devas have their support on vãk only. Gandharvas, animals and men are all supported by vãk. only. (This means prãnas require a material support for their operations and vãk provides it). The entire universe is of matter only. The same vãk is responsible for the coming into existence of Sabdaprapanca. Let the vãk" (Goddess of speech) who is Indra‟s wife accept our offerings ” Here Indra‟s wife means Vvãkrta (perfected) sabdavãk-That is. the speech characterised by perfected letters is called Indrapatni. because Indra perfected it and before that it was imperfect. It is also called [perfected Sabdavãk). The word itself derived from the word which is the name of that part of primordial waters of the Paramesthi region that Ãngiras predominant and gives rise to Sabdavãk. That which is bhrgu predominant gives rise to Interested

readers

may

see

his

It is book.

Sabdavãk and Arthavak .

interesting to note here that Advaita Sanyasins add Indicating that they have mastered and perfected Sabdavak.Some add even to indicate that they are (embodiments õf Brahmavidya and

to their names

Sabdavidya. The Rgveda deals with that is all powerful and all v pervading in one of its Suktas. One of the rk there says,

That is. “I pervade space like the wind while I am engaged in the creation of all the worlds. My greatness pervades the earth as well as the heavenly regions The same Rgveda says elsewhere that Vãk pervades wherever Brahman (Ksarabrahman) pervades. It would therefore appear that the Vedic seers have purposely used the word Vãk both for speech and matte in order to achieve oneness of Sabda and Artha This can also mean that Veda pervades wherever Vak pervades? When the Sabdavak is associated with Soma it is called Saumya vak. It gives rise to Subrahmanya vãk When this stream gets associated with the Sun,it gives rise to When brhativak gets associated with earth it gjves rise to anustup vak In the Solar region it becomes thousand syllabled through the rays of the sun.Thus gaurivãk of the Svayambhü region thãt was single in the, beginning he becomes two footed at first then four footed then eight footed and nine footed and in space it Splits into thousands a large number of syllables. That is what Rgveda says.

While brhati vãk is presided over by Indra Agni presides overanustup vak of the earth. The anustup vãk of the earth requires the support of the brhati vak of the Sun While the first three vãks viz Gauri vãk Subrahmanyã vãk and Brhati vãk are of divine origin and therefore are everlasting nitya the last one is of the earth and therefore is ephemeral (anitya) .That is why Rgveda says,

That is. “There are four stages of Vãk that are measured ones. The wise brahmins know them. Three of these are hidden in secret places (and therefore not accessible to us It is the fourth one that the human beings speak. There are many interpretations of the four stages.

1. The four stages of vãk referred to here are is associated with pure consciousness! part of the mind. When prana acts on prajna the vãk prõdücêd is Pãsyanti The sound associated with wind like breathing is called rnadhyama and vãk which produces sound is called vaikhari All these pertain to the adhvãtma system. 2. There are four types of vãk. These are They are also called pervades the entire earth. The rest are not accessible to us. 3. The vãk of Vedas consisting of

ãvak that

though apparently accessible

. In other words we do not

to us is actually kept awayfrom us

understand it fully Madhusüdan

Ojha

discusses

various

aspects

vãk

his

excellent

book

called

Pathyãsvati which is another name for vak The Rgveda says that the words have been planned by learned men and only the learned know their meanings. The mantras reveal themselves fully only tojhe learned. The others who are not well equipped cannot get at the real sense of the mantras. The learned men who know their meanings and their applications in Yajna karma are respected by all and are sought after by others who seek the real sense of the mantras. On the other hand the person who merely recites the mantras without knowing their meanings roams about like sterile cow which cannot produce calves or milk. Those who neglect study of the Vedas and indulge in wordly activities involving hearing and talking, neither achieve anything nor get to know the right way of living In this wav the Rsi cautions us against interpreting the mantras according to our whims and fancies.

Sometimes the mantras contain words which do not occur at all anywhere else.

For example the 106th Sükta of tenth mandalu of Rgveda is full of such words.

These words when pronounced impress us in some way. Except the first and last rks

of this sükta, all other rks exhibit structural peculiarities indicating that some special language has been used here. Words like etc do not occur anywhere else. There is a belief that they are also part of Devabhasã just like other words used in other mantras. The Vedic seers sincerely believed that the Vedavãk pertaining to the Sabdaprapanca is divine vãk and therefore whatever the Veda says will be achieved. _________ The Yajnas using Trayi Vidya can give us anything we want, because the Devas speak the truth and used yajnas to achieve what they wanted. It is said that Uddalaka Ãruni told Vãjasaneya Yajnavalkya who was his student that if a dry twig is sprinkled with water reciting proper mantras, it will get, life and grow branches and leaves. Such was the belief in the efficacy of the

mantras

and

yajna

karma.

Ojha then passes on to examine the svarupa of Rk, Yajus and Sãman. In the first instance he catalogues the laksanas of rk they are 1. Mahoktha is inbuilt in it. 2. It is characterised by the chandas of Prthivldevata and its allied chandases. The chandas limits the size of vãk (matter) and this finistised vãk characterises each rk. 3.

Mürti (body) and chandas charcterise rk.

The laksanas of sãmans are 1. 2.

It is characterised by Mahãvrata. They have their base in rk.

The laksanas of yajus are 1.

It is supported by antariksa devatas which are Agni predominant.

2. Yajus is not limited by chandas because the agnis of antariksa is vãyu rüpa and has gati (movement). The movement takes place in a stationary background. Therefore That is why

characterise Yajus. says,

It is relevant to point out here that Aitareya Ãranyaka says that is the characteristic of all Vedas and it is inbuilt in all of them but it qualifies this statement by an additional statement. It says

From the second statement, it is clear that Mahoktha applis only to because

(measured) Therefore rk alone is characterised by which hides in it the real meaning of the mantras.

is only some sort of ãkhyãna has been associated with

Agru. The Ãranyaka says which is used in yajna by Adhvaryu to other rtviks to carry out certain actions desired by him. He raises his voice and expresses his desire through . Therefore it is not subiected to limitation It is associated with yajus commentator of

Sadgurusisya, is also a guide to understand the meanings (tatva)

hidden in the mantras. According to Ojha etc composed by Rsis have been lost to us. Therefore in his researches Ojha names many of his granthas as