4,666
edits
Changes
Jump to navigation
Jump to search
Line 19:
Line 19: − + Line 50:
Line 50: − + − विद् ज्ञाने लाभे सत्तायाम् । Vid- Jnaane, laabhe, sattayaam.+ − Knowledge, advantage and existence. These three aspects are universal and always relevant. Therefore not only for the Hindus, but the Veda is advantageous for the whole mankind and always Relevant.+ + + − + + − The Main purpose of the Veda is to facilitate various forms of yajna which sustain and flourish the life on the planet. Veda hi Yajnartham abhi Pravruttaah.+ − This knowledge contained in the sruti has come from a source or dimension which beyond the access of the sense organs and the intellect.+ − − प्रत्यक्षेण अनुमित्या वा यस्तूपायो न बुध्यते − − एतं विदन्ति वेदेन तस्मात्वेदस्य वेदता − − It is the knowledge which is beyond the faculties of pratyaksha or anumaana. − − Therefore Indians consider Veda as “apourusheya” , a sacred entity and regard it as Brahman or verbal manifestation of creator himself. − − − This knowledge has been interpreted and explained by many commentators including modern academicians. Every such commentary is done considering only one of the dimensions of it. But there are three dimensions to it. Adhi-daivika meaning, adhi bhoutika meaning and Adhyaatmika meaning. Commentaries or interpretations with “trividha-drishti” or three dimensional meanings are very few. − − Apart from this three dimensions, “Adhiyajneeya – meaning” or the Interpretation from context of Yajna is considered as real meaning in the tradition − − − Line 85:
Line 72: − + − − Similarly ''karma kaanda'' or the rituals are the technology beneficial for those who know how to do it. − − Fortunately, despite the invasions and anti-ritual propaganda, few sane voices and Individual efforts have kept the Vedic practices alive here and there. We have not lost it completely yet. − − − Since the Veda is sacred and manifestation of the divine, the person who has memorized it and lives by it is also considered as divine. In the northern part of India, Vedic Pandits or Bramhins are referred to as “bhoo-devata” or Bhoodev ji, by the villagers even today. In south indian Languages, Vedamurti, or Veda Bramha shri is used as a prefix to address the Vedic scholars and their feet are worshipped. Urban culture might have lost it, but Veda and Vedic pandits are sacred entities for a large number of Indians. − − − − '''Academic v/s Traditional approach to Veda''' − − − The great Rishi and commentator of Veda, Sri Sayanacharya, writing the Bhashya to the Rigveda says, “Veda is that which shows an “aloukika” path to fulfill the ishta (wish) and to avoid the anishta (unwanted). इष्ट प्राप्तये अनिष्ट परिहाराय अलौकिकं मार्गं यो वेदयति, स वेदः। (''ishta Praaptaye, anishta Parihaaraya, aloukikam margam. Yo vedayati… sa.. vedah'') − − Sayana is calling the Veda as “''aloukika''”, in contrast to the loukika, or the wordly. Even in the Gita, Sri Krishna makes a similar distinction by saying “लोके वेदे च ” (''Loke Vede cha''). Here, Krishna is using the term “loka” in contrast to Veda. Thus, traditionally Veda is considered to be the aloukika way to fulfill worldly wishes of mankind. Further, the tradition has divided the Veda into three parts as Upasana Kaanda, Karma Kaanda, and Jnana Kaanda. कांडत्रयात्मको वेदः − − Conditioned by the tropes of the Western world, modern academic scholarship looks at the Veda as an ancient literature or as a source of religious and esoteric knowledge. Therefore Vedic studies are seen as a part of the study of civilizations and their mores. From an academic perspective it is part of the study of ancient history. For traditional Vedic practitioners, however, it is still a live and divine entity and they refuse to refer to it in the past tense. − − The academic study of Veda has successfully portrayed the ''Upaasana'' and Karma ''Kaanda'' as irrelevant and focused on the Jnana Kanda only, while the tradition insists on the study of Veda for the sake of ''upaasana'' and karma. It is not just a course which one studies to acquire a degree and graduate from a University. − − For traditional people Vedic study is a necessary preparation for their daily ''Upaasana'' and Karma to be done in the Grihastha life after the marriage. − Thus there is a fundamental contradiction in the intention behind the study of the Veda between traditionalists and modern-day academics. While the one studies the Veda to understand the previous generations, the other studies it as a preparation for practices to be undertaken in the future. + − The Academic approach is driven by curiosity and a sense of heritage, whereas the traditional approach is driven by Shraddhaa and Bhakti. + + − + + + + + − Maharshi Patanjali in his ''Mahabhaashya'' said,+ − ब्राम्हणेन निष्कारणेन षडङ्गो वेदो अध्येतव्यः, ज्ञेयश्च। + − “without any particular reason, a Brahmana should do ''adhyayana'' of Veda (his own ''shaakha'') along with its six limbs and also should know it”. + + − + + − The third aspect of the above statement from Patanjali is that, “a Brahmana should do adhyayana”, as is made clear by his use of the word ''“Brahmanena”.'' He is not saying ''“one can become a Brahmin by doing Veda Adhyayana”'' as social reformers and intellectuals of today say. + + + + − + + − I do not mean to assert that the purpose of Veda is only ''Adhyatma''. The Vedas may provide solutions to worldly problems as well. But the Veda’s way of the solution is the “''aloukika'' way” as ''Sayanacharya'' puts it in the above-mentioned quote+
Shruti Parampara (श्रुतिपरम्परा) (view source)
Revision as of 15:08, 1 April 2022
, 15:08, 1 April 2022→वेदः वेदाभ्याश्च ॥ Introduction to Veda and Vedic studies: Fromatting changes and adding references
Name of Pujya Sri. Chandrashekharendra Saraswati Mahaswami of Kanchi Kamakoti Peetham is worth mentioning with golden letters in the history of 20<sup>th</sup> century’s vedic education because he initiated and guided many such organisations throughout his life to protect the shruti parampara.
Name of Pujya Sri. Chandrashekharendra Saraswati Mahaswami of Kanchi Kamakoti Peetham is worth mentioning with golden letters in the history of 20<sup>th</sup> century’s vedic education because he initiated and guided many such organisations throughout his life to protect the shruti parampara.
== वेदः वेदाभ्याश्च ॥ Introduction to Veda and Vedic studies ==
== वेदः वेदाभ्यासश्च ॥ Introduction to Veda and Vedic studies ==
<blockquote>मन्त्रब्राह्मणयोः वेदनामधेयम् । mantrabrāhmaṇayoḥ vedanāmadheyam ।</blockquote>Meaning: Mantra and Brahmana are known as Veda.
<blockquote>मन्त्रब्राह्मणयोः वेदनामधेयम् । mantrabrāhmaṇayoḥ vedanāmadheyam ।</blockquote>Meaning: Mantra and Brahmana are known as Veda.
To understand this, we have to check the root meaning of the word "Veda".
To understand this, we have to check the root meaning of the word "Veda".
The Sanskrit root "Vid" produces three meanings.
The Sanskrit root "Vid" produces three meanings.<blockquote>विद् ज्ञाने लाभे सत्तायाम् । vid jñāne lābhe sattāyām ।</blockquote>Meaning: Knowledge, advantage and existence.
These three aspects are universal and always relevant. Therefore, not only for the Hindus, but the Veda is advantageous for the whole mankind and always relevant.
Therefore, Bharatiyas who are not yet influenced by western ideas of tradition and culture, don’t consider Veda or Shruti Parampara as merely heritage. Instead they regard it as “Shabda Brahma” or divine entity that provides the means to fulfil their wishes in the form of yajna.
The Main purpose of the Veda is to facilitate various forms of yajna which sustain and flourish the life on the planet.<blockquote>वेद हि यज्ञार्थम् अभिप्रवृत्तः । veda hi yajñārtham abhipravr̥ttaḥ ।</blockquote>This knowledge contained in the shruti has come from a source or dimension which is beyond the access of the sense organs and the intellect.<blockquote>प्रत्यक्षेण अनुमित्या वा यस्तूपायो न बुध्यते । एतं विदन्ति वेदेन तस्मात्वेदस्य वेदता ।।
pratyakṣeṇa anumityā vā yastūpāyo na budhyate । etaṁ vidanti vedena tasmātvedasya vedatā ।। </blockquote>It is the knowledge which is beyond the faculties of pratyaksha or anumana.
Therefore Indians who are not yet influenced by western ideas of tradition and culture, don’t Consider Veda or Sruti Parampara as merely Heritage. Instead they regard it as “shabda Bramha” or divine entity that provides the means to fulfil their wishes in the form of yajna.
Therefore, Bharatiyas consider Veda as “apaurusheya”, a sacred entity and regard it as Brahman or verbal manifestation of the creator himself.
This knowledge has been interpreted and explained by many commentators including modern academicians. Every such commentary is done considering only one of the dimensions of it. But there are three dimensions to it. Adhi-daivika meaning, Adhi-bhautika meaning and Adhyatmika meaning. Commentaries or interpretations with “trividha-drshti” or three dimensional meanings are very few.
Apart from these three dimensions, "Adhi-yajniya" meaning or the interpretation from context of Yajna is considered as real meaning in the tradition.
Indians are told that looking at the Veda as a beautiful literature is superior and a cool thing to do. But the person who is practicing the rituals prescribed by the Veda without knowing the meaning is an idiot.
Indians are told that looking at the Veda as a beautiful literature is superior and a cool thing to do. But the person who is practicing the rituals prescribed by the veda without knowing the meaning is an idiot.
This attack on the vedic practices or rituals was part of a big conspiracy, which has impacted most of the urbanised Indians.
This attack on the vedic practices or rituals was part of a big conspiracy, which has impacted most of the urbanised Indians.
Foreign ideas like “I am spiritual, but not religious” also have played a major role in the destruction of the scientific culture of Vedic practices.
Foreign ideas like “I am spiritual, but not religious” also have played a major role in the destruction of the scientific culture of Vedic practices.
Most of the mobile phone users are unaware of the science and technology based on which the phone functions. But they are not deprived of the benefit of it. It’s not necessary for everyone to become a scientist to get the benefit of science.
Most of the mobile phone users are unaware of the science and technology based on which the phone functions. But they are not deprived of the benefit of it. It is not necessary for everyone to become a scientist to get the benefit of science.
Similarly, karma kanda or the rituals are the technology beneficial for those who know how to do it.
Fortunately, despite the invasions and anti-ritual propaganda, few sane voices and individual efforts have kept the Vedic practices alive here and there. We have not lost it completely yet.
Since the Veda is sacred and manifestation of the divine, the person who has memorized it and lives by it is also considered as divine. In the northern part of Bharata, Vedic Pandits or Brahmanas are referred to as “bhu-devata” or Bhudev ji, by the villagers even today. In South Indian languages, Vedamurti, or Veda Brahma Shri is used as a prefix to address the Vedic scholars and their feet are worshipped. Urban culture might have lost it, but Veda and Vedic pandits are sacred entities for a large number of Bharatiyas.
'''Difference between ''Adhyayana'' and Study'''
== '''Academic v/s Traditional Approach to Veda''' ==
The great Rishi and commentator of Veda, Sri Sayanacharya, writing the Bhashya to the Rigveda says,
"Veda is that which shows an “alaukika” path to fulfill the ishta (wish) and to avoid the anishta (unwanted)."
<blockquote>इष्टप्राप्तये अनिष्टपरिहाराय अलौकिकं मार्गं यो वेदयति, स वेदः। iṣṭaprāptaye aniṣṭaparihārāya alaukikaṁ mārgaṁ yo vedayati, sa vedaḥ ।</blockquote>Sayana is calling the Veda as “alaukika”, in contrast to the laukika, or the wordly. Even in the Gita, Sri Krishna makes a similar distinction by saying <blockquote>लोके वेदे च...॥१५.१८॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A5%8B%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 15 (Purushottama Yoga)]</ref> loke vede ca...॥15.18॥ </blockquote>Here, Krishna is using the term “loka” in contrast to Veda. Thus, traditionally, Veda is considered to be the alaukika way to fulfill worldly wishes of mankind. Further, the tradition has divided the Veda into three parts as Upasana Kanda, Karma Kanda and Jnana Kaanda.
Conditioned by the tropes of the Western world, modern academic scholarship looks at the Veda as an ancient literature or as a source of religious and esoteric knowledge. Therefore, Vedic studies are seen as a part of the study of civilizations and their mores. From an academic perspective, it is part of the study of ancient history. For traditional Vedic practitioners however, it is still a live and divine entity and they refuse to refer to it in the past tense.
The academic study of Veda has successfully portrayed the Upasana and Karma Kanda as irrelevant and focused on the Jnana Kanda only while the tradition insists on the study of Veda for the sake of upasana and karma. It is not just a course which one studies to acquire a degree and graduate from a University.
For traditional people, Vedic study is a necessary preparation for their daily Upasana and Karma to be done in the Grhastha life after marriage.
Thus, there is a fundamental contradiction in the intention behind the study of the Veda between traditionalists and modern-day academics. While one studies the Veda to understand the previous generations, the other studies it as a preparation for practices to be undertaken in the future.
The Academic approach is driven by curiosity and a sense of heritage, whereas the traditional approach is driven by Shraddha and Bhakti.
Patanjali is drawing our attention to three things: (i) he is specifically laying out the duties of a Brahmin (ii) making the distinction between ''adhyayana'' (अध्ययन) and knowing. Therefore, knowing the meaning of Veda comes after completing the ''“adhyayana”'' in the tradition.
== Difference between Adhyayana and Study ==
Maharshi Patanjali in his Mahabhashya said,<blockquote>ब्राह्मणेन निष्कारणेन षडङ्गो वेदो अध्येतव्यः, ज्ञेयश्च । brāhmaṇena niṣkāraṇena ṣaḍaṅgo vedo adhyetavyaḥ, jñeyaśca । </blockquote>Meaning: Without any particular reason, a Brahmana should do adhyayana of Veda (of his own shakha) along with its six limbs and also should know it.
Patanjali is drawing our attention to three things:
# He is specifically laying out the duties of a Brahmana
# He is making the distinction between adhyayana (अध्ययन) and knowing. Therefore, knowing the meaning of Veda comes after completing the ''“''adhyayana''”'' in the tradition.
# The third aspect of the above statement from Patanjali is that, “a Brahmana should do adhyayana”, as is made clear by his use of the word ''“''Brahmanena''”.'' He is not saying ''“''one can become a Brahmana by doing Veda Adhyayana''”'' as social reformers and intellectuals of today say.
Academic Vedic study in Sanskrit universities and other such places is dissimilar to the above-mentioned traditional way of ''adhyayana'', and focused towards knowing the meaning alone. Such modern methods of study treat the Veda as a resource for making claims regarding civilizational identity or use it as a solution to ''Bhoutika'' problems.
Academic Vedic study in Sanskrit universities and other such places is dissimilar to the above-mentioned traditional way of adhyayana, and focused towards knowing the meaning alone. Such modern methods of study treat the Veda as a resource for making claims regarding civilizational identity or use it as a solution to Bhautika problems.
It is not mean to assert that the purpose of Veda is only Adhyatma. The Vedas may provide solutions to worldly problems as well. But the Veda’s way of the solution is the “aloukika way” as Sayanacharya puts it in the above-mentioned quote.
== References ==