Changes

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

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

One more example to indicate how Vedic words are coined : om is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an oft quoted sentence from Veda. akshara ō – ओ is the result of combining vowels a – अ and u – उ.  Thus, om 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 : om is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an often quoted sentence from Veda. akshara ō – ओ is the result of combining vowels a – अ and u – उ.  Thus, om represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.

== संवादः || Discussion ==

== संवादः || Discussion ==

Interesting questions raised by Shri. Achyut Karve and discussed in the Bharatiya Vidvat Parishad may also be on the minds of many people:   

Interesting questions raised by Shri. Achyut Karve and discussed in the Bharatiya Vidvat Parishad may also be on the minds of many people:   

A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas<ref name=":1" /> of the Vedic Language.How does Veda apportion meaning to each akshara?

A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas<ref name=":1" /> of the Vedic Language.How does Veda apportion meaning to each akshara?

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 aksharas 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 yajna. Shatapatha Brahmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into aksharas in the yajna shala – the place of action. The speech action is representative of all actions in our life.

The sparśa aksharas 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. aksharas 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 akshara ma (म), last in the line, is reserved for mind (manas) .

The sparsha aksharas 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. aksharas in the three rows are correspondingly used in Vedic language. All nasikyas (nasal sound are used to identify and describe the various jnana activities. The akshara ma (म), last in the line, is reserved for mind (manas) .

The ūshma aksharas are used to identify prāna area (forces responsible for living).

The ushma aksharas are used to identify prana area (forces responsible for living).

Man has four traits. Four antaḥstha aksharas are used for the four traits as given below:

Man has four traits. Four antastha aksharas are used for the four traits as given below:

# Man always does one thing or the other— (ya – य) .

# Man always does one thing or the other— (ya – य) .

# He is an individual, separate jīva — (ra – र) .

# He is an individual, separate jiva — (ra – र) .

# He is not the same individual but a different one when he is dreaming to achieve his / her goals, gripped by deva bhāva — (la – ल).

# He is not the same individual but a different one when he is dreaming to achieve his / her goals, gripped by deva bhava (देवभावः) — (la – ल).

# Can speak to express himself, vāk — (va – व) .

# Can speak to express himself, vak (वाक्) — (va – व) .

We can see that the matrix is the miniature audio picture of man himself and Vedic language expands it into a full-blown audio picture.

We can see that the matrix is the miniature audio picture of man himself and Vedic language expands it into a full-blown audio picture.

=== Examples ===

=== Examples ===

Vowels are spread over the entire yajña śāla. The akshara a – अ is located at the entrance, i – इ in the middle and u – उ at the end. They are taking part in the formation of every akshara. They represent the time and the potential needed for the yajña.

Vowels are spread over the entire yajna shala. The akshara a – अ is located at the entrance, i – इ in the middle and u – उ at the end. They are taking part in the formation of every akshara. They represent the time and the potential needed for the yajna.

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 (yajna) – 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 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.

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 yajna. 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 yajna (action) . Rigveda deals with all aspects of yajna up to the point of start. Yajnas in Veda cover the entire spectrum of actions in life and the resulting behavior. Yajna is an attempt to improve ourselves from the existing state. When the yajna 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 Samaveda which deals with final stages of yajna 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 yajna is conducted) and u – उ,the future. Yajurveda, which describes implementation of procedures in detail, begins with both these vowels in the first two sentences.

* iṣetvorjetvā – iṣe tvā + ūrje tvā | इ॒षॆत्वॊ॒र्जॆत्वा॑ – इषॆ त्वा + ऊर्जॆ त्वा |

* iṣetvorjetvā – iṣe tvā + ūrje tvā | इ॒षॆत्वॊ॒र्जॆत्वा॑ – इषॆ त्वा + ऊर्जॆ त्वा |

All our actions (yajñas) are only with a purpose to achieve iṣa – our present requirement, hence starts with vowel i – इ. The word ūrja is our hopefully achievable future wants and has to start with u – उ. The two sentences are combined into one (saṁhita) to indicate that human nature is to keep an eye on future while working for the present!

All our actions (yajnas) are only with a purpose to achieve iṣa – our present requirement, hence starts with vowel i – इ. The word urja (ऊर्जा) is our hopefully achievable future wants and has to start with u – उ. The two sentences are combined into one (samhita) to indicate that human nature is to keep an eye on future while working for the present !

== References ==

== References ==

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