Changes

== परिचयः || Introduction ==

== परिचयः || Introduction ==

When we presume that Samskrit is the language of Veda, we get into trouble in understanding the text. There is difficulty in understanding the meanings of words and sentences.<ref name=":1">Rayalu Viswanadha's  [https://vedaravindamu.wordpress.com/2014/11/21/vedic-language/ Articles on Veda]</ref> Even those words which appear to be common to both the languages denote different meanings in the earlier Vedic language and the later sanskrit language.<ref name=":0" />

When we presume that Samskrit is the language of Veda, we get into trouble in understanding the text. There is difficulty in understanding the meanings of words and sentences.<ref name=":1">Sri. Rayalu Viswanadha's  [https://vedaravindamu.wordpress.com/2014/11/21/vedic-language/ Articles on Veda]</ref> Even those words which appear to be common to both the languages denote different meanings in the earlier Vedic language and the later sanskrit language.<ref name=":0" />

== शब्दः Words ==

== शब्दः || Words ==

For instance, the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are very common in Veda but their precise meaning is not known.

For instance, the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are very common in Veda but their precise meaning is not known.  

* स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | svāhā stomasya vardhanā pra kavī dhītibhir narā | (Rig.Veda. 8.8.5)

* स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | svāhā stomasya vardhanā pra kavī dhītibhir narā | (Rig.Veda. 8.8.5)

* यज्ञॊवै स्वाहाकारः | yajñovai svāhākāraḥ | (Shat. Brah. 3.1.3.27)

* यज्ञोवै स्वाहाकारः | yajñovai svāhākāraḥ | (Shat. Brah. 3.1.3.27)

* वषट्कारॆण जुहुयात् वषट्कारॆव | vaṣaṭkāreṇa juhuyāt vaṣaṭkāreva (Shat. Brah. 7.2.3)

* वषट्कारेण जुहुयात् वषट्कारेव | vaṣaṭkāreṇa juhuyāt vaṣaṭkāreva (Shat. Brah. 7.2.3)

What these sentences mean can be fully understood, only when the exact meaning of the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are known.<ref name=":1" />

What these sentences mean can be fully understood, only when the exact meaning of the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are known.<ref name=":1" />

== Meanings ==

== अर्थाः|| Meanings ==

Apart from the unique words seen in vedic texts, some words such as those below are seen both in Vedic and Classical texts but with different meanings.<ref>Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>

Apart from the unique words seen in vedic texts, some words such as those below are seen both in Vedic and Classical texts but with different meanings.<ref>Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>

{| class="wikitable"

{| class="wikitable"

|'''Sachi (शची)'''  

|'''Sachi (शची)'''  

|Speech, Skill and Activity

|Speech, Skill and Activity

|<nowiki>One of the सप्तपंचाशत् वाङ्नामानि ] | ११ | (Nighantu 1.11)</nowiki><ref>Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref>

|<nowiki>One of the सप्तपंचाशत् वाङ्नामानि | ११ | (Nighantu 1.11)</nowiki><ref>Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref>

One of the एकादश प्रज्ञानामानि ] | ९ | (Nighantu 3.9<ref name=":2">Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref>)

One of the एकादश प्रज्ञानामानि | ९ | (Nighantu 3.9<ref name=":2">Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref>)

One of the षड्विंशतिः कर्मनामानि ] | १ | (Nighantu 2.1<ref name=":3">Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref>)

One of the षड्विंशतिः कर्मनामानि | १ | (Nighantu 2.1<ref name=":3">Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref>)

|Wife of Indra (Chief of Devatas)

|Wife of Indra (Chief of Devatas)

|-

|-

|'''Gaya (गयः)'''

|'''Gaya (गयः)'''

|House, Progeny,  Wealth

|House, Progeny,  Wealth

|<nowiki>One of the द्वाविंशतिः गृहनामानि ] | ४ | (Nighantu 3.4)</nowiki><ref name=":2" />

|<nowiki>One of the द्वाविंशतिः गृहनामानि | ४ | (Nighantu 3.4)</nowiki><ref name=":2" />

One of the पञ्चदश अपत्यनामानि ] | २ | (Nighantu 2.2)<ref name=":3" />

One of the पञ्चदश अपत्यनामानि | २ | (Nighantu 2.2)<ref name=":3" />

One of the अष्ताविंशतिः एव धननामानि] | १० | (Nighantu 2.10)<ref name=":3" />

One of the अष्ताविंशतिः एव धननामानि | १० | (Nighantu 2.10)<ref name=":3" />

|Name of an Asura (असुरभेदः), Place called Gaya (गयाप्रदेशः)<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%97%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%9C%E0%A4%BE%E0%A4%A4%E0%A4%82 See Gaya])</ref>

|Name of an Asura (असुरभेदः), Place called Gaya (गयाप्रदेशः)<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%97%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%9C%E0%A4%BE%E0%A4%A4%E0%A4%82 See Gaya])</ref>

|}

|}

== Sentences: ==

== वाक्यानि|| Sentences ==

* mā chandaḥ | मा छन्दः॑ [Tai. Saṁ 4-3-7]

* मा छन्दः॑ | mā chandaḥ (Tait. Samh. 4.3.7)

* annaṁ vai chandramāḥ | अन्नं॒ वै च॒न्द्रमाः॑ [Tai. Br 3-2-3]

* अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)

* sahasraśr̥ṅgō vr̥ṣabhō jātavēdāḥ | स॒हस्र॑शृङ्गो वृष॒भो जा॒तवे॑दाः [Tai. Br 3-7-2]

* स॒हस्र॑शृङ्गो वृष॒भो जा॒तवे॑दाः | sahasraśr̥ṅgō vr̥ṣabhō jātavēdāḥ (Tait. Brah. 3.7.2)

Unless we know the meaning of each word in these sentences, we cannot even guess what the sentences mean. If we consider them as Sanskrit words, sentences will not convey convincing meanings.

Unless we know the meaning of each word in these sentences, we cannot even guess what the sentences mean. If we consider them as Sanskrit words, translated sentences will not convey convincing meanings.<ref name=":1" />

== विचारः|| Thought ==

 

* अ॒ग्निम॒भिप॑वते | अ॒ग्निम॒भिसंप॑वते | agnimabhipavate | agnimabhisaṁpavate | (Tait. Brah. 2.3.9)

== Thought: ==

Is there any significant difference in the above two statements? Does the Mantra need repetition to just add an adverb, saṁ (सम्) (Upasarga) to the verb ‘pavate (पवते)’, when latter sentence alone could have done the job, particularly when we know Veda uses minimum words with maximum efficiency?

* agnimabhipavate | agnimabhisaṁpavate | अ॒ग्निम॒भिप॑वतॆ | अ॒ग्निम॒भिसंप॑वतॆ | [Tai. Br 2-3-9]

* म॒नो॑ गायत्रि॒यै | गा॒य॒त्री त्रिष्टुभे॑ | त्रि॒ष्टुब्जग॑त्यै | जग॑त्यनु॒ष्टुभे॑ | manō gāyatriyai | gāyatrī triṣṭubhē | triṣṭubjagatyai | jagatyanuṣṭubhē | (Tait. Brah. 3.7.6)

Is there any significant difference in the above two statements? Does the Mantra need repetition to just add an adverb, saṁ (सम्) (Upasarga) to the verb ‘pavate (पवतॆ)’, when latter sentence alone could have done the job, particularly when we know Veda uses minimum words with maximum efficiency?

* manō gāyatriyai | gāyatrī triṣṭubhē | triṣṭubjagatyai | jagatyanuṣṭubhē | म॒नो॑ गायत्रि॒यै | गा॒य॒त्री त्रिष्टुभे॑ | त्रि॒ष्टुब्जग॑त्यै | जग॑त्यनु॒ष्टुभे॑ | [Tai. Br 3-7-6]

What is the underlying thought?

What is the underlying thought?

* vācēnnam |‍ brahmaṇa ōdanam | वाचेन्नम् |‍ ब्रह्मण ओदनम् | [Tai. Ar 3-10]

* वाचेन्नम् |‍ ब्रह्मण ओदनम् | vācēnnam |‍ brahmaṇa ōdanam | (Tait. Aran. 3.10)

What is Veda conveying in these two sentences?

What is Veda conveying in these two sentences?

== akṣara (अक्षर) Variation: ==

== अक्षरम् || Akshara  ==

It looks a single Akṣara makes a difference in the meaning of the same word, and same r̥k (ऋक्), in different sections of Veda:

It looks a like a single Akṣara makes a difference in the meaning of the same word and same r̥k (ऋक्), in different sections of Veda:

{| class="wikitable"|<nowiki>iḷāmagnē | इळामग्ने |</nowiki>

{| class="wikitable"|<nowiki>iḷāmagnē | इळामग्ने |</nowiki>

[r̥g saṁ 3-1-23]

(Rig. Veda. 3.1.23)

|<nowiki>iḍāmagnē | इडामग्ने |</nowiki>

|<nowiki>iḍāmagnē | इडामग्ने |</nowiki>

[tai. saṁ. 4-2-4]

(Tait. Samh. 4.2.4)

|-

|-

|<nowiki>parīṇasō | परीणसो |</nowiki>

|<nowiki>parīṇasō | परीणसो |</nowiki>

[r̥g saṁ 8-84-7]

(Rig. Veda. 8.84.7)

|<nowiki>parīṇasi | परीणसि |</nowiki>

|<nowiki>parīṇasi | परीणसि |</nowiki>

 

(Sama. Samh. pūrv. arcika. 34)

[sā. saṁ. pūrv. arcika. 34]

|-

|-

|<nowiki>pra yaṁ rāyē | प्र यं राये |</nowiki>

|<nowiki>pra yaṁ rāyē | प्र यं राये |</nowiki>

[r̥g saṁ 8-103-4]

(Rig. Veda. 8.103.4)

|<nowiki>pra yō rāyē | प्र यो राये |</nowiki>

|<nowiki>pra yō rāyē | प्र यो राये |</nowiki>

 

(Sama. Samh. pūrv. arcika. 58)

[sā. saṁ. pūrv. arcika. 58]

|-

|-

|<nowiki>yātyagnirā | यात्यग्निरा |</nowiki>

|<nowiki>yātyagnirā | यात्यग्निरा |</nowiki>

[r̥g saṁ 10-8-1]

(Rig. Veda. 10.8.1)

|<nowiki>bhātyagnirā | भात्यग्निरा |</nowiki>

|<nowiki>bhātyagnirā | भात्यग्निरा |</nowiki>

 

(Atha. Veda. 18.3.65 & Tait. Aran. 6.3.1)

[ath. saṁ 18-3-65 & Tai. ār. 6-3-1]

|}

|}

How to explain the change of akṣaras, when the texts are being carried from the very beginning, to this day without any distortion by oral tradition?

How to explain the change of akṣaras, when the texts are being carried from the very beginning, to this day without any distortion by oral tradition?

 svarga (स्वर्ग) is the word used in all the other three Veda saṁhitas but in Yajurveda saṁhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?

 svarga (स्वर्ग) is the word used in all the other three Veda saṁhitas but in Yajurveda saṁhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?

== Different Language: ==

== Different Language ==

These variations suggest that Vedic language is different from conventional languages, we know and use. Veda talks about the importance of akṣara at many places. There are many r̥ks (ऋक्) and Yajur mantras emphasizing the importance of akṣara. 11th  anuvāka of 7th praśna in 1st kāṇḍa of taittirīya samhita is all about akṣaras, starting with agnirekākṣareṇa vācha mudajayat अग्निरॆकाक्षरॆण वाछ मुदजयत्

These variations suggest that Vedic language is different from conventional languages, we know and use. Veda talks about the importance of akṣara at many places. There are many r̥ks (ऋक्) and Yajus mantras emphasizing the importance of akṣara. 11th  anuvāka of 7th praśna in 1st kāṇḍa of Taittirīya samhita<ref>Taittriya Samhita ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%83%E0%A4%B7%E0%A5%8D%E2%80%8D%E0%A4%A3%E0%A4%AF%E0%A4%9C%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%AD Kanda 1 Prapathaka 7])</ref> is all about akṣaras, starting with  

 

अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat  

There are r̥ks with a single akṣara as a complete word:

There are r̥ks with a single akṣara as a complete word:

 ūrdhva ū ṣu ṇo adhvarasya hotar agne tiṣṭha devatātā yajīyān |

 ūrdhva ū ṣu ṇo adhvarasya hotar agne tiṣṭha devatātā yajīyān |

ऊ॒र्ध्व ऊ॒ षु णो॑ अध्वरस्य होत॒रग्ने॒ तिष्ठ॑ दे॒वता॑ता॒ यजी॑यान् । [r̥g. saṁ. 4-6-1]

ऊ॒र्ध्व ऊ॒ षु णो॑ अध्वरस्य होत॒रग्ने॒ तिष्ठ॑ दे॒वता॑ता॒ यजी॑यान् । (Rig. Veda. 4.6.1)

How can one get to understand the r̥k without knowing the meaning of single akṣara – words? .

How can one get to understand the r̥k without knowing the meaning of single akṣara – words?  

Earlier Vedic scholars (śaunaka, being one of them) wrote books on the language structure of Veda. They are called prātiśākhya granthas. Each one of those books deals at length about akṣara. Hence we have to look at our speech system, the source of all akṣaras to understand Vedic language.

Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda. They are called prātiśākhya granthas. Each one of those books deals at length about akṣara. Hence we have to look at our speech system, the source of all akṣaras to understand Vedic language.

== Vedic Alphabet: ==

== Vedic Alphabet ==

When we speak or hear, the speech sounds are akṣaras. When we put them to writing their name is alphabet. Vedic alphabet is shown below as per their articulation points in the speaking machine (mouth):

When we speak or hear, the speech sounds are akṣaras. When we put them to writing their name is alphabet. Vedic alphabet is shown below as per their articulation points in the speaking machine (mouth):

{| class="wikitable"|a (अ)

{| class="wikitable"|a (अ)

|<br>

|1

|ka (क)

|ka (क)

|ca (च)

|ca (च)

|ta (त)

|ta (त)

|pa (प)

|pa (प)

|ha (ह)

|ha (ह)

|ya (य)

|ya (य)

|-

|-

|i (इ)

|i (इ)

|<br>

!<br>

|ga (ग)

|ga (ग)

|ja (ज)

|ja (ज)

|da (द)

|da (द)

|ba (ब)

|ba (ब)

|ṣa (ष)

|ṣa (ष)

|ra (र)

|ra (र)

|-

|-

|u (उ)

|u (उ)

|<br>

!<br>

|ṅa (ङ)

|ṅa (ङ)

|Ña (ञ)

|Ña (ञ)

|na (न)

|na (न)

|ma (म)

|ma (म)

|śa (श)

|śa (श)

|la (ल)

|la (ल)

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|sa (स)

|sa (स)

|va (व)

|va (व)

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# The arrangement of the positions of articulation in the mouth, either from left to right or from top to bottom is shown above. Every one can verify for himself / herself the arrangement.

# The arrangement of the positions of articulation in the mouth, either from left to right or from top to bottom is shown above. Every one can verify for himself / herself the arrangement.

# Main Vowels only are shown as the remaining vowels are just combinations of the prime vowels:  

# Main Vowels only are shown as the remaining vowels are just combinations of the prime vowels: <blockquote>a + i = e (अ +‍ इ = ए)</blockquote><blockquote>a + u = ō (अ +‍उ = ओ)</blockquote><blockquote>a + e = ai (अ +‍ ए = ऐ)‍</blockquote><blockquote>a + ō = au (अ +‍ ओ = औ)‍ and</blockquote><blockquote>a + a = ā (अ +‍अ = आ);  i + i = ī (इ + इ = ई);  u + u = ū (उ +‍उ = ऊ)</blockquote>

# a + i = e (अ +‍ इ = ए);

# Only articulation points (and not all akṣaras) are shown. The akṣara kha (ख) has no separate point of touch. The articulation point is the same as ka. Similar is the case with other aspirants – cha, jha etc.  

# a + u = ō (अ +‍उ = ऒ);

# Vowel "a" is added to each consonant (k – क् – k + a = ka – क् +‍अ = क) to make it an akṣara. Combination of vowel and the consonant results in an akṣara, a separate recognizable sound unit. This automatic combining capability of both the vowel and consonant is innate in every man. Consonant sound alone cannot be sustained for more than half mātra duration (mātra is the time period required to utter an akṣara  to be clearly audible and recognizable). Veda calls this natural union, saṁhita. It is the vowel sound that gives prāṇa – life and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental saṁhita on which the entire speech system depends.  

# a + e = ai (अ +‍ ए = ऐ)‍;

# a + ō = au (अ +‍ ऒ = औ)‍ and

# a + a = ā (अ +‍अ = आ);  i + i = ī (इ + इ = ई);  u + u = ū (उ +‍उ = ऊ)

# Only articulation points (and not all akṣaras) are shown. The akṣara kha (ख) has no separate point of touch. The articulation point is the same as ka. Similar is the case with other aspirants – cha, jha etc.

# Vowel a is added to each consonant (k – क् – k + a = ka – क् +‍अ = क) to make it an akṣara. Combination of vowel and the consonant results in an akṣara, a separate recognizable sound unit. This automatic combining capability of both the vowel and consonant is innate in every man. Consonant sound alone cannot be sustained for more than half mātra duration (mātra is the time period required to utter an akṣara  to be clearly audible and recognizable). Veda calls this natural union, saṁhita. It is the vowel sound that gives prāṇa – life and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental saṁhita on which the entire speech system depends.

# The live energetic vibrant akṣara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.

# The live energetic vibrant akṣara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.

# When we look at the matrix, we notice an orderly system in the arrangement of the akṣara positions:

# When we look at the matrix, we notice an orderly system in the arrangement of the akṣara positions:

# There are three main rows with eight akṣaras in each row and a fourth subsidiary one with two akṣaras.

#* There are three main rows with eight akṣaras in each row and a fourth subsidiary one with two akṣaras.

# If we look from top to bottom, they are separated into three broad groups, vowels in the left (1 column), consonant (stops) akṣaras in the center (5 columns). The last two column (7th & 8th) are different from both vowels and stops. Sanskrit linguists call 7th column akṣaras ūṣma (ऊष्म) type and of the 8th column, antaḥstha (अन्तःस्थ) type. The ūṣma – akṣaras require more air to utter. The nature of effort to pronounce antaḥstha akṣara is different from that all other types. Sanskrit grammar texts refer consonants in the middle as sparśa (स्पर्श) akṣaras and the Vowels as prāṇa (प्राण) akṣaras.

#* If we look from top to bottom, they are separated into three broad groups, vowels in the left (1 column), consonant (stops) akṣaras in the center (5 columns). The last two column (7th & 8th) are different from both vowels and stops. Sanskrit linguists call 7th column akṣaras ūṣma (ऊष्म) type and of the 8th column, antaḥstha (अन्तःस्थ) type. The ūṣma – akṣaras require more air to utter. The nature of effort to pronounce antaḥstha akṣara is different from that all other types. Sanskrit grammar texts refer consonants in the middle as sparśa (स्पर्श) akṣaras and the Vowels as prāṇa (प्राण) akṣaras.

# Vowel speaking area is spread from the throat to the lips and indicates the boundaries of the speaking machine. Similarly the limits of active area for of each group is clear, both in length and breadth from the orderly arrangement of the articulation points in the mouth.

#* Vowel speaking area is spread from the throat to the lips and indicates the boundaries of the speaking machine. Similarly the limits of active area for of each group is clear, both in length and breadth from the orderly arrangement of the articulation points in the mouth.

# The sparśa akṣaras are in three horizontal lines. First line consists of akṣaras with minimum resonance, the second with those of higher resonance and the last highest resonance. (Nasal sounds) .

#* The sparśa akṣaras are in three horizontal lines. First line consists of akṣaras with minimum resonance, the second with those of higher resonance and the last highest resonance. (Nasal sounds) .

# The arrangement is so scientific and perfect, that the tongue can jump to any point and pick up the consonant before the vowel sound comes to join.

#* The arrangement is so scientific and perfect, that the tongue can jump to any point and pick up the consonant before the vowel sound comes to join.

== Akṣara in Vedic language: ==

== Akshara in Vedic language ==

How does Veda apportion meaning to each akṣara?

How does Veda apportion meaning to each akṣara?

Broadly there are three stages of time for any incident or event (yajña) – past, present and future. Veda attributes the three stages to the three prime vowels  a – अ, i – इ and u – उ respectively since their positions of articulation are in the same order. a – अ is also used for the ever-present tense since when we open our mouth to speak, first sound that comes out is that of a – अ and is present when other vowels are not in operation.

Broadly there are three stages of time for any incident or event (yajña) – past, present and future. Veda attributes the three stages to the three prime vowels  a – अ, i – इ and u – उ respectively since their positions of articulation are in the same order. a – अ is also used for the ever-present tense since when we open our mouth to speak, first sound that comes out is that of a – अ and is present when other vowels are not in operation.

* agnim īḻe purohitaṁ | अ॒ग्निमी॑ळे पु॒रोहि॑तं |

* agnim īḻe purohitaṁ | अ॒ग्निमी॑ळे पु॒रोहि॑तं |

The above is the first sentence of r̥g veda and agni is the first Word. The word starts with a – अ. So agni is ever present. The word ends in i – इ. The word agni is now being used in the yajña. Whatever may be the meaning of the word, two features of the object meant by the word agni are clear. r̥g veda starts with agni, the ever present force and constantly in use with every yajña (action) . r̥g veda deals with all aspects of yajña up to the point of start. yajñas in Veda cover the entire spectrum of actions in life and the resulting behavior. yajña is an attempt to improve ourselves from the existing state. When the yajña is completed successfully, the driving force agni, invoked for the purpose becomes a part of us. Then it will be agna and NOT agni. So Sama Veda which deals with final stages of yajña starts with the word agna  – agna āyāhi vītaye – अ॑ग्न॒ आया॑हि वी॒तयॆ॑ [ sā. saṁ. 1]. Agni, the driving force of the achievement has become agna, ever present in us as a new capability achieved. But for the change of vowels in this word, we will not know the two different states of Agni.

The above is the first sentence of Rigveda and agni is the first Word. The word starts with a – अ. So agni is ever present. The word ends in i – इ. The word agni is now being used in the yajña. Whatever may be the meaning of the word, two features of the object meant by the word agni are clear. Rigveda starts with agni, the ever present force and constantly in use with every yajña (action) . Rigveda deals with all aspects of yajña up to the point of start. yajñas in Veda cover the entire spectrum of actions in life and the resulting behavior. yajña is an attempt to improve ourselves from the existing state. When the yajña is completed successfully, the driving force agni, invoked for the purpose becomes a part of us. Then it will be agna and NOT agni. So Sama Veda which deals with final stages of yajña starts with the word agna  – agna āyāhi vītaye – अ॑ग्न॒ आया॑हि वी॒तयॆ॑ ( Sama. Samh.1). Agni, the driving force of the achievement has become agna, ever present in us as a new capability achieved. But for the change of vowels in this word, we will not know the two different states of Agni.

i – इ indicates present tense (time during which yajña is conducted) and u – उ,the future. Yajur veda, which describes implementation of procedures in detail, begins with both these vowels in the first two sentences.

i – इ indicates present tense (time during which yajña is conducted) and u – उ,the future. Yajur veda, which describes implementation of procedures in detail, begins with both these vowels in the first two sentences.

Saṁhita’s capability is indicated by compound akṣara kṣa – क्ष. The word not only indicates all the audio capsules which mouth can produce, but also its saṁhita capability. The word akṣara literally means what it sounds!

Saṁhita’s capability is indicated by compound akṣara kṣa – क्ष. The word not only indicates all the audio capsules which mouth can produce, but also its saṁhita capability. The word akṣara literally means what it sounds!

One more example to indicate how Vedic words are coined. ōm is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an oft quoted sentence from Veda. akṣara ō – ऒ is the result of combining vowels a – अ and u – उ. They are located at the beginning and middle of the speech tunnel. ṁ – म्, the consonant, is at the end of the tunnel. All the three combined represent all objects that have a beginning, existence and the end. ōm has been made into a single akṣara with a purpose. All objects combine into only one  big object, the universe. Brahma, the universal creative force is known only through its creation. ōm represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.

One more example to indicate how Vedic words are coined. ōm is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an oft quoted sentence from Veda. akṣara ō – ओ is the result of combining vowels a – अ and u – उ. They are located at the beginning and middle of the speech tunnel. ṁ – म्, the consonant, is at the end of the tunnel. All the three combined represent all objects that have a beginning, existence and the end. ōm has been made into a single akṣara with a purpose. All objects combine into only one  big object, the universe. Brahma, the universal creative force is known only through its creation. ōm represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.

== Different Language: ==

== Different Language: ==