Changes

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/ Article on Vedic Language]</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/ Article on Vedic Language]</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" />

A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Loukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences, and thoughts worthy of note are placed in reader's perspective.

A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Loukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences, and thoughts worthy of note are placed in the reader's perspective.

== अक्षरम् || Akshara ==

 

=== अक्षरम् || Akshara ===

A single Akṣara makes a difference in the meaning of the same word and same r̥k (ऋक्), in different sections of Veda as seen below<ref name=":1" />

A single Akṣara makes a difference in the meaning of the same word and same r̥k (ऋक्), in different sections of Veda as seen below<ref name=":1" />

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 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?

== शब्दः || Words ==

=== शब्दः || Word ===

For instance, the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are very common in Veda but their precise meaning is not known.<ref name=":1" />  

For instance, the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are very common in Veda but their precise meaning is not known.<ref name=":1" />  

* 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)

One cannot understand the r̥k mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.

One cannot understand the r̥k mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.

== अर्थाः|| 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 given 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>

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!Word  

!Word  

Some Vedic words like mūtram (मूत्रम्), purīṣam (पुरीषम्) etc. even convey repugnant or repulsive meanings. By quoting Sanskrit meanings, some of the modern writers are even entering the area of pornography in explaining Vedic statements.<ref name=":1" />

Some Vedic words like mūtram (मूत्रम्), purīṣam (पुरीषम्) etc. even convey repugnant or repulsive meanings. By quoting Sanskrit meanings, some of the modern writers are even entering the area of pornography in explaining Vedic statements.<ref name=":1" />

== वाक्यानि|| Sentences ==

=== वाक्यानि|| Sentences ===

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

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

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

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

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

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

Although the words in the sentences above appear to be understood, a meaningful sentence cannot be comprehended. If they are viewed as traditional sanskrit words, the translated sentences will not convey relevant meanings.<ref name=":1" />

Although the words in the sentences above appear to be understood, a meaningful sentence cannot be comprehended. If they are viewed as traditional samskrit words, the translated sentences will not convey relevant meanings.<ref name=":1" />

== विचारः|| Thought ==

=== विचारः|| Thought ===

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

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

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?

Is there any significant difference in the above two statements? Does a 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?

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

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

What is the underlying thought of such often seen repetitions?

What is the underlying thought of such often seen repetitions?

* वाचेन्नम् |‍ ब्रह्मण ओदनम् | vācēnnam |‍ brahmaṇa ōdanam | (Tait. Aran. 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 repeated sentences?

== Pratisakhya Granthas ==

== Pratisakhya Granthas ==

अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat  

अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat  

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 deal at length about akṣara. Hence one has to thoroughly understand the speech system and become eloquent in vedic grammatical rules to interpret Vedic language.

Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda, called as '''Prātiśākhya Granthas'''. Each one of those books deal at length about akṣara. Hence one has to thoroughly understand the speech system and become eloquent in vedic grammatical rules to interpret Vedic language.

== वैदिकभाषाविशेषलक्षणानि ॥ Vedic Language Characteristics  ==

== वैदिकभाषाविशेषलक्षणानि ॥ Vedic Language Characteristics  ==

The following are the important features of Vedic Samskrit which differentiates it from the loukika bhasha that has been in vogue since recent centuries. Some of these features are completely lost from the loukika bhasha.

The following are the important features of vaidika samskrita bhasha which differentiates it from the loukika bhasha that has been in vogue since recent centuries. Some of these features are completely lost from the loukika bhasha.

==== स्वराः ॥ Svaras ====

==== स्वराः ॥ Svaras ====

==== वर्णः ॥ Varnas ====

==== वर्णः ॥ Varnas ====

The following features about varnas are seen only in vaidika bhasha.

The following features about varnas are seen only in vaidika bhasha.

* Consonant (व्यञ्जन vyanjana) ' '''ळ''' ' as in '''इळामग्ने''' is seen only in vaidika bhasha. Usage of ' ळ ' and ' ळ्ह ' and the rules for their conversion to ड and ढ are described in Rig Pratisakhya. These vyanjanas are commonly seen only in Rigveda and not in other vedas also. (Pratisakhya Sutra given on Page 555 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* Vyanjana (व्यञ्जन । consonant) ' '''ळ''' ' as in '''इळामग्ने''' is seen only in vaidika bhasha. Usage of ' ळ ' and ' ळ्ह ' and the rules for their conversion to ड and ढ are described in Rig Pratisakhya. These vyanjanas are commonly seen only in Rigveda and not in other vedas also. (Pratisakhya Sutra given on Page 555 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* k ('''क)''' and kha ('''ख)''' Jihvamuliyas ('''जिह्वामूलीयः''') and p ('''प)''' and ph ('''फ)''' Upadhmaniyas ('''उपध्मानीयः''').

* k ('''क)''' and kha ('''ख)''' Jihvamuliyas ('''जिह्वामूलीयः''') and p ('''प)''' and ph ('''फ)''' Upadhmaniyas ('''उपध्मानीयः''') are lost in present day samskrit.

* ' ऌ and ॡ ' varnas. Example:  

* ' ऌ and ॡ ' varnas are only seen in vaidika bhasha. Example:  

* Anunanisika varnas (अनुनासिकवर्णः) : अच् varnas when are present at the end of the word (अवसान वर्णः) are transformed into anunasika (अनुनासिक) varnas except in Shakala shaka of Rigveda. Example : ईड्यो॒ नूत॑नैरु॒'''तँ'''। (Rig. Veda. 1.1.2) (Pratisakhya Sutra given on Page 554 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* Anunasika varnas (अनुनासिकवर्णः) अच् varnas when are present at the end of the word (अवसान वर्णः) are transformed into anunasika (अनुनासिक) varnas except in Shakala shaka of Rigveda. Example : ईड्यो॒ नूत॑नैरु॒'''तँ'''। (Rig. Veda. 1.1.2) (Pratisakhya Sutra given on Page 554 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* Doubling of consonants (द्वित्वम्) under many defined conditions. Example : सोमानं '''स्स्व'''रणम् (Rig. Veda. 1.18.1)

* Doubling of consonants (द्वित्वम्) under many defined conditions. Example : सोमानं '''स्स्व'''रणम् (Rig. Veda. 1.18.1)

* Svarabhakti (स्वरभक्तिः) and Abhinidhana (अभिनिधानम्) are grammatical processes where combined varnas (संयुक्तवर्णाः) are broken down for clarity of pronunciation. Example: स्वर → सुवर, पृथ्वी →पृथिवी and दर्शत → दरशत  

* Svarabhakti (स्वरभक्तिः) and Abhinidhana (अभिनिधानम्) are grammatical processes where combined varnas (संयुक्तवर्णाः) are broken down for clarity of pronunciation. Example: स्वर → सुवर, पृथ्वी →पृथिवी and दर्शत → दरशत  

* Vyuha (व्यूह) and Vyavaya (व्यवाय) : Vyuha means separation. The process of separation of combined letters to accommodate the appropriate metrical construction (chandas) in a pada of mantra is called Vyuha. Vyavaya (means interval) is a similar process applicable to combined letters containing y(य्)-v (व्)-r (र्)-l (ल्) which are separated to allow proper metrical composition.

* Vyuha (व्यूह) and Vyavaya (व्यवाय) : Vyuha means separation. The process of separation of combined letters to accommodate the appropriate metrical construction (chandas) in a pada of mantra is called Vyuha. Vyavaya (means interval) is a similar process applicable to combined letters containing y(य्)-v (व्)-r (र्)-l (ल्) which are separated to allow proper metrical composition.

==== पदम् ॥ Padam ====

==== पदम् ॥ Pada ====

* Words (padas) such as japhari (जफरी), tuphari (तुफरी), Arjuni (अर्जुनी), Aktu (अक्तु), Svetya (श्वेत्या), Gatu (गातु), Gma (ग्मा) existed in Vaidika samskrit which are missing from traditional samskrit language.

* Words (padas) such as japhari (जफरी), tuphari (तुफरी), Arjuni (अर्जुनी), Aktu (अक्तु), Svetya (श्वेत्या), Gatu (गातु), Gma (ग्मा) existed in Vaidika samskrit which are missing from traditional samskrit language.

== Vaidika Aksharas ==

== Vaidika Aksharas ==

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"

{| class="wikitable"

How does Veda apportion meaning to each akṣara?

How does Veda apportion meaning to each akṣara?

Our life is a continuum of actions and events. Area of articulation is the main area where actions and events are taking place. Every action is an yajña. Satapatha Brāhmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into akṣaras in the yajña śāla – the place of action. The speech action is representative of all actions in our life.

 

Our life is a continuum of actions and events. Area of articulation is the main area where actions and events are taking place. Every action is an yajña. Satapatha Brāhmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into akṣaras is the yajña śāla – the place of action. The speech action is representative of all actions in our life.

The sparśa akṣaras are in three rows. Human existence has three aspects. First one refers to activities associated with our daily routine. The second one is connected with our ideals, dreams, goals and emotions. The third is the world of knowledge, thinking and awareness. Akṣaras in the three rows are correspondingly used in Vedic language. All nāsikyas (nasal sound are used to identify and describe the various jñana activities. The akṣara ma (म), last in the line, is reserved for mind (manas) .

The sparśa akṣaras are in three rows. Human existence has three aspects. First one refers to activities associated with our daily routine. The second one is connected with our ideals, dreams, goals and emotions. The third is the world of knowledge, thinking and awareness. Akṣaras in the three rows are correspondingly used in Vedic language. All nāsikyas (nasal sound are used to identify and describe the various jñana activities. The akṣara ma (म), last in the line, is reserved for mind (manas) .