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Line 1: − + − ऋषि-s || Rishis (Vedic seers) devised means of protecting and preserving the text of वेदाः ॥ Vedas letter by letter, with all their accessories and accents. Vedic mantras have स्वराः || Svaras (accents) which preserve its original form of word- construction. Thus, वेदाः ॥ Vedas are not just textual, written matter but comprise of intonations, pitch, accents, pronunciation, time duration and of fine nuances of human element which cannot be captured on paper. Hence, existence of volumes of printed material is of minimal use as the real authority is vested with those very few scholars, who are remaining, keeping the age old tradition of recitation alive. + Line 17:
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Line 26: − An example of a few of these pathas are given below − * मन्त्रः ॥ Mantra : − <blockquote>ओषधयः सं वदन्ते सोमेन सह राज्ञा । यस्मै कृणोति ब्राह्मणस्तं राजन्पारयामसि ॥२२॥ (Rigveda 10.97.22)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AF%E0%A5%AD Mandala 10 Sukta 97])</ref></blockquote><blockquote>oṣadhayaḥ saṃ vadante somena saha rājñā । yasmai kṛṇoti brāhmaṇastaṃ rājanpārayāmasi ॥22॥ (Rig Veda 10.97.22)</blockquote> − * पदपाठः || Pada Patha : (1,2, 3, 4, 5, 6 indicate ओषधयः । सं । वदन्ते । सोमेन । सह । राज्ञा । words respectively) <blockquote>ओषधयः । सं । वदन्ते । सोमेन । सह । राज्ञा । यस्मै । कृणोति । ब्राह्मणः । तं । राजन् । पारयामसि ॥२२॥ </blockquote><blockquote>oṣadhayaḥ । saṃ । vadante । somena । saha । rājñā । yasmai । kṛṇoti । brāhmaṇaḥ । taṃ । rājan । pārayāmasi ॥22॥</blockquote> − * क्रमपाठः || Kramapatha: (1, 2 । 2, 3। 3, 4। 4, 5। 5, 6। राज्ञेति राज्ञा । Similar is the case for the second line) <blockquote>ओषधयः सं । सं वदन्ते । वदन्ते सोमेन । सोमेन सह । सह राज्ञा । राज्ञेति राज्ञा । यस्मै कृणोति । कृणोति ब्राह्मणः । ब्राह्मणस्तं । तं राजन् । राजन् पारयामसि । पारयामसीति पारयामसि ॥२२॥ </blockquote><blockquote>oṣadhayaḥ saṃ । saṃ vadante । vadante somena । somena saha । saha rājñā । rājñeti rājñā । yasmai kṛṇoti । kṛṇoti brāhmaṇaḥ । brāhmaṇastaṃ । taṃ rājan । rājan pārayāmasi । pārayāmasīti pārayāmasi ॥22॥</blockquote> − − * जटापाठः || Jatapatha : (1, 2, 2, 1, 1, 2 । 2, 3, 3, 2, 2, 3 । and the rest follow) − <blockquote>ओषधयः सं, समोषधयः, ओषधयः सम् । सं वदन्ते, वदन्ते सम्, सं वदन्ते । वदन्ते सोमेन, सोमेन वदन्ते, वदन्ते सोमेन । सोमेन सह, सह सोमेन सोमेन सह। सह राज्ञा, राज्ञा सह, सह राज्ञा । राज्ञेति राज्ञा ।</blockquote><blockquote>यस्मै कृणोति, कृणोति यस्मै, यस्मै कृणोति। कृणोति ब्राह्मणो, ब्राह्मणः कृणोति, कृणोति ब्राह्मणः। ब्राह्मणस्तं, तं ब्राह्मणो, ब्राह्मणस्तम् । तं राजन्, राजंस्तं, तं राजन् । राजन् पारयामसि, पारयामसि राजन्, राजन् पारयामसि । पारयामसीति पारयामसि ॥२२॥<ref name=":0" /></blockquote><blockquote>oṣadhayaḥ saṃ, samoṣadhayaḥ, oṣadhayaḥ sam । saṃ vadante, vadante sam, saṃ vadante । vadante somena, somena vadante, vadante somena । somena saha, saha somena somena saha। saha rājñā, rājñā saha, saha rājñā । rājñeti rājñā ।</blockquote><blockquote>yasmai kṛṇoti, kṛṇoti yasmai, yasmai kṛṇoti। kṛṇoti brāhmaṇo, brāhmaṇaḥ kṛṇoti, kṛṇoti brāhmaṇaḥ। brāhmaṇastaṃ, taṃ brāhmaṇo, brāhmaṇastam । taṃ rājan, rājaṃstaṃ, taṃ rājan । rājan pārayāmasi, pārayāmasi rājan, rājan pārayāmasi । pārayāmasīti pārayāmasi ॥22॥</blockquote>Here, two words of the मन्त्रः ॥ mantra are chanted in forward and reverse orders till the end of the मन्त्रः ॥ Mantra. In शिखापाठः ॥ Shikhapatha, three words of the मन्त्रः ॥ mantra are chanted in such permutations and combinations.<ref name=":32222">Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan </ref> − * शिखापाठः ॥ Shikhapatha : (1, 2, 2, 1, 1, 2 - 3। 2, 3, 3, 2, 2, 3 -4 । and the rest follow) − <blockquote>ओषधयः सं, समोषधयः, ओषधयः सं - वदन्ते। सं वदन्ते, वदन्ते सम्, सं वदन्ते - सोमेन। <ref name=":4" /></blockquote><blockquote>oṣadhayaḥ saṃ, samoṣadhayaḥ, oṣadhayaḥ sam - vadante। saṃ vadante, vadante sam, saṃ vadante - somena। </blockquote>Recitations of the रेखा ॥ Rekha (line), ध्वजः ॥ Dhvaja (flag), दण्डः ॥ Danda (staff), and रथः ॥ Ratha (chariot) are further complex recitation methods involving even the पदाः ॥ padas of the mantra.<ref>Dr. S. Yegnasubramanian, The Vedic Chanting-a perfectly formulated Oral Tradition available at http://www.svbf.org/journal/vol1no2/chanting.pdf </ref> Among them Ghanapatha is most difficult and the longest.<ref name=":0" /><ref name=":32222" /> − * घनापाठः || Ghanapatha − पूर्वार्धः || Purvardha<blockquote>Backwards to Forwards : </blockquote><blockquote>राज्ञेति राज्ञा ।सह राज्ञा । सोमेन सह । वदन्ते सोमेन । सं वदन्ते । ओषधयः सं ।</blockquote><blockquote>rājñeti rājñā ।saha rājñā । somena saha । vadante somena । saṃ vadante । oṣadhayaḥ saṃ ।</blockquote><blockquote>Forwards to Backwards : </blockquote><blockquote>ओषधयः सं । सं वदन्ते । वदन्ते सोमेन । सोमेन सह । सह राज्ञा । राज्ञेति राज्ञा ।</blockquote><blockquote>oṣadhayaḥ saṃ । saṃ vadante । vadante somena । somena saha । saha rājñā । rājñeti rājñā ।</blockquote>उत्तरार्धः ॥ Uttarardha<blockquote>Backwards to Forwards : पारयामसीति पारयामसि । राजन् पारयामसि । तं राजन् । ब्राह्मणस्तं । कृणोति ब्राह्मणः । यस्मै कृणोति ।</blockquote><blockquote>pārayāmasīti pārayāmasi । rājan pārayāmasi । taṃ rājan । brāhmaṇastaṃ । kṛṇoti brāhmaṇaḥ । yasmai kṛṇoti ।</blockquote><blockquote>Forwards to Backwards : यस्मै कृणोति । कृणोति ब्राह्मणः । ब्राह्मणस्तं । तं राजन् । राजन् पारयामसि । पारयामसीति पारयामसि ॥२२॥</blockquote><blockquote>yasmai kṛṇoti । kṛṇoti brāhmaṇaḥ । brāhmaṇastaṃ । taṃ rājan । rājan pārayāmasi । pārayāmasīti pārayāmasi ॥22॥</blockquote>Without the use of writing, a fool-proof method,where each मन्त्रः ॥ Mantra was chanted in various patterns and combinations to prevent any errors creeping into the वेदाः ॥ Vedas continued through ages. The modes of chanting prescribe the basics like how much time one has to take for reciting a word, how to regulate breathing while reciting so that required vibrations are produced in the specific parts of the body which will yield pure word-sound. That preservation of the वेदाः ॥ vedas was the aim of different पाठपद्धति-s || pathapaddhatis is given by many scholar. According to Dr. Bhandarkar<ref name=":0" /><blockquote>''"The object of these different arrangements is simply the most accurate preservation of the sacred text."(Indian Antiquary, 1874)''</blockquote>In Rigvedic India by Shri Avinash Chandra Das, <blockquote>''"These hymns, however, were not committed to writing on papyrus, palm-leaves, or baked clay-bricks, but to human memory carefully cultivated for the purpose and were handed down from generation to generation without the loss of even a single word or syllable."''</blockquote> − + − + − + − + − + Line 80:
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Preservation of the Vedas (वेदपरिरक्षणम्) (view source)
Revision as of 13:07, 22 October 2018
, 13:07, 22 October 2018→वेदपाठपद्धतिः|| Vedapatha Paddhati
For generations, over thousands of years, वैदिकविद्या || Vedic education was imparted to students in a गुरुशिष्य-परम्परा || guru-shishya parampara, following the traditional system of oral recitation until महर्षि-वेदव्यास's ॥ Maharshi [[Vyasa|Veda Vyasa]]’s great contribution of organizing them into a written format.
For generations, over thousands of years, वैदिकविद्या || Vedic education was imparted to students in a गुरुशिष्य-परम्परा || guru-shishya parampara, following the traditional system of oral recitation until महर्षि-वेदव्यास's ॥ Maharshi [[Vyasa|Veda Vyasa]]’s great contribution of organizing them into a written format.
World's ancient literature, [[Rigveda]] (ऋग्वेदः), has not undergone any change even in single syllable nor got intermixed with any later texts. Apart from ऋग्वेदः ॥ Rigveda, it has yet to be seen if any other such text exists which is so well preserved. Even [[Ramayana]] (रामायणम्), [[Mahabharata (महाभारत)|Mahabharata]] (महाभारतम्), [[Puranas]] (पुराणानि) and other Samskrit texts are not free of syllable and content changes<ref name=":0">Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa</ref>. In the Rigvedic time, apart from ऋषि-s || Rishis, commoners existed in the society. Notably, वेदाः ॥ Vedas were not common knowledge. If we understand the connection of pure lineage or गोत्रम् || Gotra, the strict disciplinary life in [[Gurukula (गुरुकुलम्)|गुरुकुलम् || Gurukula]], the commitment and austerity of the ऋषि-s || Rishis, the cryptic process and symbolism of वेदमन्त्राः ॥ Veda mantras, strict adherence to committing them to memory, system of recitation of the मन्त्राः ॥ mantras - these were all the root causes in protecting the one integral voice of वेदाः ॥ Vedas.
World's ancient literature, [[Rigveda]] (ऋग्वेदः), has not undergone any change even in single syllable nor got intermixed with any later texts. Apart from ऋग्वेदः ॥ Rigveda, it has yet to be seen if any other such text exists which is so well preserved. Even [[Ramayana]] (रामायणम्), [[Mahabharata (महाभारत)|Mahabharata]] (महाभारतम्), [[Puranas]] (पुराणानि) and other Samskrit texts are not free of syllable and content changes<ref name=":0">Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa</ref>. In the Rigvedic time, apart from ऋषि-s || Rishis, commoners existed in the society. Notably, Vedas were not common knowledge. If we understand the connection of pure lineage or गोत्रम् || Gotra, the strict disciplinary life in [[Gurukula (गुरुकुलम्)|गुरुकुलम् || Gurukula]], the commitment and austerity of the Rishis, the cryptic process and symbolism of वेदमन्त्राः ॥ Veda mantras, strict adherence to committing them to memory, system of recitation of the मन्त्राः ॥ mantras - these were all the root causes in protecting the one integral voice of Vedas.
== परिचयः|| Introduction ==
== परिचयः|| Introduction ==
Transmission of texts in the Vedic period was by oral tradition, preserved with precision with the help of elaborate mnemonic techniques. Prodigious energy was expended in ensuring that these texts were transmitted from generation to generation with immaculate integrity, up until a few centuries back, when due to various reasons like foreign invasions and colonization that resulted in the loot and digestion of our knowledge systems and wealth, led to the decline in oral recitation of the Vedas.<ref name=":2">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana</ref>
Transmission of texts in the Vedic period was by oral tradition, preserved with precision with the help of elaborate mnemonic techniques. Prodigious energy was expended in ensuring that these texts were transmitted from generation to generation with immaculate integrity, up until a few centuries back, when due to various reasons like foreign invasions and colonization that resulted in the loot and digestion of our knowledge systems and wealth, led to the decline in oral recitation of the Vedas.<ref name=":2">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana</ref>
== वेदपाठपद्धतिः|| Vedapatha Paddhati ==
== वेदपाठपद्धतिः|| Vedapatha Paddhati ==
Rishis (Vedic seers) devised means of protecting and preserving the text of Vedas letter by letter, with all their accessories and accents. Vedic mantras have स्वराः || Svaras (accents) which preserve its original form of word- construction. Thus, Vedas are not just textual, written matter but comprise of intonations, pitch, accents, pronunciation, time duration and of fine nuances of human element which cannot be captured on paper. Hence, existence of volumes of printed material is of minimal use as the real authority is vested with those very few scholars, who are remaining, keeping the age old tradition of recitation alive.
=== प्रकृतिपाठः || Prakrti Patha ===
=== प्रकृतिपाठः || Prakrti Patha ===
ऋग्वेदसंहिता ॥ Rigveda samhita was of two divisions. The following forms of recitation are explained using ऋग्वेदमन्त्रः ॥ Rigveda mantra (1.1.1) अग्निमीळे पुरोहितम् ॥ agnimīḻe purohitam ॥
ऋग्वेदसंहिता ॥ Rigveda samhita was of two divisions. The following forms of recitation are explained using ऋग्वेदमन्त्रः ॥ Rigveda mantra (1.1.1) अग्निमीळे पुरोहितम् ॥ agnimīḻe purohitam ॥
# क्रमपाठः || Krama Patha- in which two words of a मन्त्रः ॥ Mantra are spoken jointly as क-ख, ख-ग ॥ Ka-kha, kha-ga.
# क्रमपाठः || Krama Patha- in which two words of a मन्त्रः ॥ Mantra are spoken jointly as क-ख, ख-ग ॥ Ka-kha, kha-ga.
=== विकृतिपाठः || Vikrti Patha ===
=== विकृतिपाठः || Vikrti Patha ===
Memorization of the sacred वेदाः ॥ Vedas included up to eleven forms of recitation of the same text. These texts were subsequently "proof-read" by comparing the different recited versions. This ensured their verbatim preservation through ages of time. Based on the क्रमसंहिता || Krama Samhita eight methods of recitation are given by व्याडि-ऋषिः || Vyadi Rishi in व्याडिविकृतिवल्ली ॥ Vyadi Vikrtavalli<ref name=":0" /><blockquote>जटा माला शिखा लेखा ध्वजो दण्डो रथो घनः | अष्टौ विकृतयः प्रोक्ता क्रमपूर्वा मनीषिभिः | (विकृतिवल्ली 1.5)</blockquote><blockquote>jaṭā mālā śikhā lekhā dhvajo daṇḍo ratho ghanaḥ | aṣṭau vikṛtayaḥ proktā kramapūrvā manīṣibhiḥ | (vikṛtivallī 1.5)</blockquote>There were eight ways of memorizing Vedas. These are<ref name=":1" /><ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>
Memorization of the sacred Vedas included up to eleven forms of recitation of the same text. These texts were subsequently "proof-read" by comparing the different recited versions. This ensured their verbatim preservation through ages of time. Based on the क्रमसंहिता || Krama Samhita eight methods of recitation are given by व्याडि-ऋषिः || Vyadi Rishi in व्याडिविकृतिवल्ली ॥ Vyadi Vikrtavalli<ref name=":0" /><blockquote>जटा माला शिखा लेखा ध्वजो दण्डो रथो घनः | अष्टौ विकृतयः प्रोक्ता क्रमपूर्वा मनीषिभिः | (विकृतिवल्ली 1.5)</blockquote><blockquote>jaṭā mālā śikhā lekhā dhvajo daṇḍo ratho ghanaḥ | aṣṭau vikṛtayaḥ proktā kramapūrvā manīṣibhiḥ | (vikṛtivallī 1.5)</blockquote>There were eight ways of memorizing Vedas. These are<ref name=":1" /><ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>
# जटापाठः || Jatapatha
# जटापाठः || Jatapatha
# मालापाठः || Malapatha
# मालापाठः || Malapatha
# रथपाठः || Rathapatha
# रथपाठः || Rathapatha
# घनापाठः || Ghanapatha
# घनापाठः || Ghanapatha
== अनुक्रमणिकाः || Anukramanikas ==
== अनुक्रमणिकाः || Anukramanikas ==
Another step in the preservation of वेदाः ॥ Vedas was to prepare treatises known as अनुक्रमणिकाः || Anukramanikas in which the names of ऋषिः || Rishi, देवता || Devata, छन्दः || Chandas, similarly number of chandas, words are mentioned in reference to each hymn of the वेदाः ॥ Vedas. छन्दस् ॥ Chandas (meter), a characteristic of वेदमन्त्राः ॥ veda mantras, also helps in avoiding loss of content by enforcing number of syllables.<ref name=":1">Introduction to Vedas ([http://vedicheritage.gov.in/introduction/ Vedic Heritage Portal])</ref><ref name=":42222">Gopal Reddy, Mudiganti and Sujata Reddy, Mudiganti (1997) ''[https://archive.org/stream/SAMSKRUTAKAVIJEEVITAMULUByMALLADISURYANARAYANASASTRIGARU/SAMSKRUTA%20SAHITYA%20CHARITRA%20BY%20MUDUGANTI%20GOPALA%20REDDI%26SUJATA%20REDDI%20#page/n33/mode/2up Sanskrita Saahitya Charitra] (Vaidika Vangmayam - Loukika Vangamayam, A critical approach)'' Hyderabad : P. S. Telugu University</ref> शौनकानुक्रमणी ॥ Shaunakanukramani, कात्याननानुक्रमणी ॥ Katyayananukramani, अनुवाकानुक्रमणी ॥ Anuvakanukramani, सूक्तानुक्रमणी ॥ Suktanukramani, आर्षानुक्रमणी ॥ Arshanukramani, सर्वानुक्रमणी ॥ Sarvanukramani, बृहद्देवता ॥ Brhadevata, प्रातिशाख्यसूत्राणि ॥ Pratishakhya sutras etc are available texts in this context.<ref name=":0" />
Another step in the preservation of Vedas was to prepare treatises known as अनुक्रमणिकाः || Anukramanikas in which the names of ऋषिः || Rishi, देवता || Devata, छन्दः || Chandas, similarly number of chandas, words are mentioned in reference to each hymn of the Vedas. छन्दस् ॥ Chandas (meter), a characteristic of वेदमन्त्राः ॥ veda mantras, also helps in avoiding loss of content by enforcing number of syllables.<ref name=":1">Introduction to Vedas ([http://vedicheritage.gov.in/introduction/ Vedic Heritage Portal])</ref><ref name=":42222">Gopal Reddy, Mudiganti and Sujata Reddy, Mudiganti (1997) ''[https://archive.org/stream/SAMSKRUTAKAVIJEEVITAMULUByMALLADISURYANARAYANASASTRIGARU/SAMSKRUTA%20SAHITYA%20CHARITRA%20BY%20MUDUGANTI%20GOPALA%20REDDI%26SUJATA%20REDDI%20#page/n33/mode/2up Sanskrita Saahitya Charitra] (Vaidika Vangmayam - Loukika Vangamayam, A critical approach)'' Hyderabad : P. S. Telugu University</ref> शौनकानुक्रमणी ॥ Shaunakanukramani, कात्याननानुक्रमणी ॥ Katyayananukramani, अनुवाकानुक्रमणी ॥ Anuvakanukramani, सूक्तानुक्रमणी ॥ Suktanukramani, आर्षानुक्रमणी ॥ Arshanukramani, सर्वानुक्रमणी ॥ Sarvanukramani, बृहद्देवता ॥ Brhadevata, प्रातिशाख्यसूत्राणि ॥ Pratishakhya sutras etc are available texts in this context.<ref name=":0" />
That these methods have been effective, is testified by the preservation of the most ancient Indian religious text, the ऋग्वेदः ॥ Rigveda, as redacted into a single text during the Brahmana period, without any variant readings within that school.
That these methods have been effective, is testified by the preservation of the most ancient Indian religious text, the ऋग्वेदः ॥ Rigveda, as redacted into a single text during the Brahmana period, without any variant readings within that school.
== वैदिकसंविधानम् || Vedic Structure ==
== वैदिकसंविधानम् || Vedic Structure ==
Understanding the way in which the वेदाः ॥ vedas are organized into a definite pattern, gives us an insight as to how integral the learning system was and how it worked impeccably over such a long period of time. In addition to the वेदपाठपद्धतिः ॥ veda pathapaddhati, knowledge in वेदाङ्गानि ॥ [[Shad Vedangas (षड्वेदाङ्गानि)|Vedangas]] are essential to understand the [[Vedic language (वैदिक भाषा)|vedic language]], meaning and their usage and the यज्ञाः ॥ [[Yagya (यज्ञ)|yajnas]] expounded in Vedas.
Understanding the way in which the vedas are organized into a definite pattern, gives us an insight as to how integral the learning system was and how it worked impeccably over such a long period of time. In addition to the वेदपाठपद्धतिः ॥ veda pathapaddhati, knowledge in वेदाङ्गानि ॥ [[Shad Vedangas (षड्वेदाङ्गानि)|Vedangas]] are essential to understand the [[Vedic language (वैदिक भाषा)|vedic language]], meaning and their usage and the यज्ञाः ॥ [[Yagya (यज्ञ)|yajnas]] expounded in Vedas.
चतुर्दशविद्याः ॥ Chaturdasha vidyas included the study of वेदाः ॥ [[The Four Vedas (चतुर्वेदाः)|Vedas]], वेदाङ्गानि ॥ Vedangas, उपवेदाः ॥ [[Upaveda (उपवेद)|Upavedas]], उपाङ्गाः ॥ [[Upangas (उपाङ्गानि)|Upangas]] ([[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangamaya]]) which was considered as holistic education. This was the goal of आचार्य-s ॥ Acharyas and गुरु-s || Gurus who in earlier days imparted education in गुरुकुलानि ॥ Gurukulas.
चतुर्दशविद्याः ॥ Chaturdasha vidyas included the study of [[The Four Vedas (चतुर्वेदाः)|Vedas]], वेदाङ्गानि ॥ Vedangas, उपवेदाः ॥ [[Upaveda (उपवेद)|Upavedas]], उपाङ्गाः ॥ [[Upangas (उपाङ्गानि)|Upangas]] ([[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangamaya]]) which was considered as holistic education. This was the goal of आचार्य-s ॥ Acharyas and गुरु-s || Gurus who in earlier days imparted education in गुरुकुलानि ॥ Gurukulas.
== गुरुकुलानि ॥ Gurukulas ==
== गुरुकुलानि ॥ Gurukulas ==
गुरुशिष्य-परम्परा ॥ Gurushishya parampara was the main foundation that preserved वेदाः ॥ vedas and सनातनधर्मः ॥ [[Sanatana Dharma (सनातन धर्म)|Sanatana Dharma]] since ages. From उपनयनम् ॥ upanayana (initiation) until the age of 20, ब्रह्मचारी-s || Brahmacharis study वेदाः ॥ vedas, learning by rote the procedures to conduct यज्ञाः ॥ yajnas and यागाः ॥ yagas, collecting the समिध-s || samidhas (thus, they learn Plant Sciences), raising and domestication of cattle (they learn Animal Sciences), different आश्रमधर्माः ॥ ashrama dharmas (they learn Human Sciences) thus, living harmoniously with nature. Once they enter the गृहस्थश्रमः ॥ grhastha ashrama they actually perform the यज्ञकर्माणि ॥ yajna karmas. They practice what they studied and by the way of ब्रह्मयज्ञः ॥ Brahma yajna, they further study and teach the वेदाः ॥ vedas that have been handed down to them.
गुरुशिष्य-परम्परा ॥ Gurushishya parampara was the main foundation that preserved vedas and सनातनधर्मः ॥ [[Sanatana Dharma (सनातन धर्म)|Sanatana Dharma]] since ages. From उपनयनम् ॥ upanayana (initiation) until the age of 20, ब्रह्मचारी-s || Brahmacharis study vedas, learning by rote the procedures to conduct यज्ञाः ॥ yajnas and यागाः ॥ yagas, collecting the समिध-s || samidhas (thus, they learn Plant Sciences), raising and domestication of cattle (they learn Animal Sciences), different आश्रमधर्माः ॥ ashrama dharmas (they learn Human Sciences) thus, living harmoniously with nature. Once they enter the गृहस्थश्रमः ॥ grhastha ashrama they actually perform the यज्ञकर्माणि ॥ yajna karmas. They practice what they studied and by the way of ब्रह्मयज्ञः ॥ Brahma yajna, they further study and teach the vedas that have been handed down to them.
पाण्डवाः ॥ Pandavas and कौरवाः ॥ Kauravas in महाभारतम् ॥ Mahabharata, were educated by the renowned गुरुद्रोणाचार्यः ॥ Guru Dronacharya, in a gurukula system. श्रीकृष्णः ॥ Srikrishna and बलरामः ॥ Balarama were educated under the aegis of गुरुसान्दीपनिः ॥ Guru Sandeepani.
पाण्डवाः ॥ Pandavas and कौरवाः ॥ Kauravas in महाभारतम् ॥ Mahabharata, were educated by the renowned गुरुद्रोणाचार्यः ॥ Guru Dronacharya, in a gurukula system. श्रीकृष्णः ॥ Srikrishna and बलरामः ॥ Balarama were educated under the aegis of गुरुसान्दीपनिः ॥ Guru Sandeepani.
The वेदाः ॥ Vedas, Vedic rituals and its ancillary sciences called the वेदाङ्गानि ॥ Vedangas, were part of the curriculum at ancient [[Bharatvarsha|Bharata]] universities such as at Taxila, Nalanda and Vikramashila.
The Vedas, Vedic rituals and its ancillary sciences called the वेदाङ्गानि ॥ Vedangas, were part of the curriculum at ancient [[Bharatvarsha|Bharata]] universities such as at Taxila, Nalanda and Vikramashila.
The titles for scholars who mastered the Vedas were:
The titles for scholars who mastered the Vedas were:
A question may be, "all the मन्त्र-s || mantras, सूक्त-s || suktas, and अनुवाक-s || anuvakas that are being recited now did they exist then"?
A question may be, "all the मन्त्र-s || mantras, सूक्त-s || suktas, and अनुवाक-s || anuvakas that are being recited now did they exist then"?
To answer the non-believer and non-discerning, the example of the पुरुषसूक्तम् || Purusha suktas and other works can be used which makes it clear that the यज्ञः ॥ yajna related सूक्तानि ॥ suktas were not in the same form as presently available but were available in another form. Also, notable is the fact that a यज्ञः || Yajna would not take place unless the four chief priests presided over it. The ऋग्मन्त्राः ॥ Rig mantras must have expanded over time just as trees give us more flowers and fruits as time goes yet belonging to same species. We see that the many vedas have the ऋग्मन्त्राः ॥ Rig mantras at the foundation, laying layers of expansion of concept as the वेदाः ॥ Vedas progressed to अथर्वणः ॥ Atharvana.
To answer the non-believer and non-discerning, the example of the पुरुषसूक्तम् || Purusha suktas and other works can be used which makes it clear that the यज्ञः ॥ yajna related सूक्तानि ॥ suktas were not in the same form as presently available but were available in another form. Also, notable is the fact that a यज्ञः || Yajna would not take place unless the four chief priests presided over it. The ऋग्मन्त्राः ॥ Rig mantras must have expanded over time just as trees give us more flowers and fruits as time goes yet belonging to same species. We see that the many vedas have the Rig mantras at the foundation, laying layers of expansion of concept as the Vedas progressed to अथर्वणः ॥ Atharvana.
पण्डिताः || Pandits (priests) or people who perform pujas or rituals either in the temple, home or workplace offer mantras, called मन्त्रपुष्पम् || mantra pushpa. These मन्त्राः ॥ mantras clearly reveals that the four Vedas co-existed and not as the diabolical Indologists claimed, one after the other. The very fact that same मन्त्राः ॥ mantras are available in different वेदाः ॥ vedas in different formats indicate the oneness of all वेदाः ॥ vedas.
पण्डिताः || Pandits (priests) or people who perform pujas or rituals either in the temple, home or workplace offer mantras, called मन्त्रपुष्पम् || mantra pushpa. These mantras clearly reveals that the four Vedas co-existed and not as the diabolical Indologists claimed, one after the other. The very fact that same mantras are available in different vedas in different formats indicate the oneness of all vedas.
Similarly, for posterity, the later ऋषि-s || Rishis invoked the new सूक्तानि ॥ suktas or मन्त्राः ॥ mantras based upon their vision (मन्त्रदृष्टिः ॥ Mantra drasti) which then became a part of ऋक् || Rik, यजस् || Yajus and साम || Sama Vedas. As they came more into usage they were integrated with the existing सूक्तानि ॥ Suktas, without a change. The foundational meaning remains as in the वेदाः ॥ Vedas. Over different time periods, neither the देवाः || Devas nor the क्रियाः || kriyas (rituals) changed their integral meaning. This is the nature of the सम्प्रदायः || Sampradaya style or गुरुशिष्यपरम्परा || Guru shishya learning (disciplined succession). This phenomenal system helped disseminate and retain knowledge widely without much difficulty. All आचार्याः ॥ Acharyas accept that, studying the वेदाः ॥ Vedas is mandatory for understanding the integral meaning of वेदाः ॥ Vedas.
Similarly, for posterity, the later Rishis invoked the new सूक्तानि ॥ suktas or mantras based upon their vision (मन्त्रदृष्टिः ॥ Mantra drasti) which then became a part of ऋक् || Rik, यजस् || Yajus and साम || Sama Vedas. As they came more into usage they were integrated with the existing सूक्तानि ॥ Suktas, without a change. The foundational meaning remains as in the Vedas. Over different time periods, neither the देवाः || Devas nor the क्रियाः || kriyas (rituals) changed their integral meaning. This is the nature of the सम्प्रदायः || Sampradaya style or गुरुशिष्यपरम्परा || Guru shishya learning (disciplined succession). This phenomenal system helped disseminate and retain knowledge widely without much difficulty. All आचार्याः ॥ Acharyas accept that, studying the Vedas is mandatory for understanding the integral meaning of Vedas.
Computers and modern digital techniques revolutionized the way vedic knowledge is read and disseminated in the present day. Many works have been compiled lately as an attempt to reconnect our Vedic heritage to our people from which we have been disconnected since the 800-year foreign domination (first by the Arabs and then by the Anglo-Saxons) of our land.
Computers and modern digital techniques revolutionized the way vedic knowledge is read and disseminated in the present day. Many works have been compiled lately as an attempt to reconnect our Vedic heritage to our people from which we have been disconnected since the 800-year foreign domination (first by the Arabs and then by the Anglo-Saxons) of our land.
We need to revitalize our civilization like the call of Swami Dayananda post-independence to counter the Indologists' narrative of Caste system, idolatry, untouchability, all types of superstitions and slaughtering of animals in the sacrifices, the नर-मेधः || Nara-medha (human sacrifices), all of which are the results of wrong Vedic interpretations, for which a heavy price is being paid by us since the last 300 years. Swami Dayananda wrote in the post-colonized context after independence whereupon he called upon his countrymen "to go back to the Vedas" for eradication of social evils as he opined that the cause of degradation and slavery of Indian nation was the ignorance of true Vedic teaching on which our culture was based and also thrived. It is true that we became independent in 1947, but then we got freedom and not independence. We continue to function as an Anglo-Saxon cultural satellite mainly as a market for its ideology through the English language and a nursery to train a new generation of sepoys and Coolies.
We need to revitalize our civilization like the call of Swami Dayananda post-independence to counter the Indologists' narrative of Caste system, idolatry, untouchability, all types of superstitions and slaughtering of animals in the sacrifices, the नर-मेधः || Nara-medha (human sacrifices), all of which are the results of wrong Vedic interpretations, for which a heavy price is being paid by us since the last 300 years. Swami Dayananda wrote in the post-colonized context after independence whereupon he called upon his countrymen "to go back to the Vedas" for eradication of social evils as he opined that the cause of degradation and slavery of Indian nation was the ignorance of true Vedic teaching on which our culture was based and also thrived. It is true that we became independent in 1947, but then we got freedom and not independence. We continue to function as an Anglo-Saxon cultural satellite mainly as a market for its ideology through the English language and a nursery to train a new generation of sepoys and Coolies.
The central importance of the new-age Vedic translations is that it presents the वेदाः ॥ Vedas from its primary sources, especially in a context where knowledge systems are directed by propaganda from Internet sources and social media and not evidence-based facts.
The central importance of the new-age Vedic translations is that it presents the Vedas from its primary sources, especially in a context where knowledge systems are directed by propaganda from Internet sources and social media and not evidence-based facts.
== References ==
== References ==
<references />
<references />
[[Category:Vedas]]
[[Category:Vedas]]