Vedic Language (वैदिकभाषा)

The subject of Vedic interpretation is highly technical requiring a specialized knowledge of not only the language of the Vedas but also the vast Vedic and Post-vedic literature together with a thorough grounding in the exegetical, grammatical, religious, cultural, philosophical, philological, lexicographical, and historical studies connected with them.

Although there are numerous apparent similarities between vedic language and classical sanskrit, the difference between them in respect to grammar, vocabulary, style, matter and spirit are very conspicuous.

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. Even those words which appear to be common to both the languages denote different meanings in the earlier Vedic language and the later samskrit language.

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

Vedic Language - A Few Nuances

We bring forth in the following section the subtle differences in Vedic Language (वैदिकभाषा) with examples, far different from the present day language, and the associated interesting points that are raised.

अक्षरम् || Akshara (Alphabet)

A single Akshara makes a difference in the meaning of the same word and same rk (ऋक्), in different sections of Veda as seen below

इळामग्ने | iḷāmagnē | (Rig. Veda. 3.1.23)	इडामग्ने | iḍāmagnē | (Tait. Samh. 4.2.4)
परीणसो | parīṇasō | (Rig. Veda. 8.84.7)	परीणसि | parīṇasi | (Sama. Samh. pūrv. arcika. 34)
प्र यं राये | pra yaṁ rāyē | (Rig. Veda. 8.103.4)	प्र यो राये | pra yō rāyē | (Sama. Samh. pūrv. arcika. 58)
यात्यग्निरा | yātyagnirā | (Rig. Veda. 10.8.1)	भात्यग्निरा | bhātyagnirā | (Atha. Veda. 18.3.65 & Tait. Aran. 6.3.1)

How can one explain the change of aksharas, 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 samhitas but in Yajurveda samhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?

पदम् || Pada (Word)

For instance, the words svaha (स्वाहा), svadha (स्वधा), and vashat (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)
• यज्ञोवै स्वाहाकारः | yajñovai svāhākāraḥ | (Shat. Brah. 3.1.3.27)
• 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 svaha (स्वाहा), svadha (स्वधा), and vashat (वषट्) are known.

There are rks with a single akshara as a complete word:

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

ūrdhva ū ṣu ṇo adhvarasya hotar agne tiṣṭha devatātā yajīyān |

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

अर्थः || Artha (Meaning)

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.

Word	Meaning in Vedic Samskrit	Reference	Meaning in Classical Samskrit
Sachi (शची)	Speech, Skill and Activity	One of the 57 names for Vak (सप्तपंचाशत् वाङ्नामानि |११| saptapaṃcāśat vāṅnāmāni |11| Nighantu 1.11) One of the 11 names for Prajna (एकादश प्रज्ञानामानि | ९ | ekādaśa prajñānāmāni | 9 | Nighantu 3.9) One of the 26 names for Karma (षड्विंशतिः कर्मनामानि | १ | ṣaḍviṃśatiḥ karmanāmāni | 1 | Nighantu 2.1)	Wife of Indra (Chief of Devatas)
Ashma (अश्मः)	Mountains and Clouds	अश्मः, पुं, पर्ब्बतः । मेघः । वैदिकशब्दोऽयं ॥ aśmaḥ, puṃ, parbbataḥ । meghaḥ । vaidikaśabdo'yaṃ ॥	Stone (पाषाणः, शिला | Pashana, Shila)
Gaya (गयः)	House, Progeny, Wealth	One of the 22 names for House (द्वाविंशतिः गृहनामानि | ४ | dvāviṃśatiḥ gṛhanāmāni | 4 | Nighantu 3.4) One of the 15 names for Progeny (पञ्चदश अपत्यनामानि | २ | pañcadaśa apatyanāmāni | 2 | Nighantu 2.2) One of the 28 names for Wealth (अष्टाविंशतिः एव धननामानि | १० | aṣṭāviṃśatiḥ eva dhananāmāni | 10 | Nighantu 2.10)	Name of an Asura (असुरभेदः | asurabheda), Place called Gaya (गयाप्रदेशः | gayapradesha)

Some Vedic words like mutra (मूत्रम्), purisha (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.

वाक्यम् || Vakya (Sentence)

• मा छन्दः॑ | mā chandaḥ (Tait. Samh. 4.3.7)
• अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)
• 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 samskrit words, the translated sentences will not convey relevant meanings.

विचारः || Vichara (Thought)

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

Is there any significant difference in the above two statements? Does a mantra need repetition to just add an adverb, sam (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)

What is the underlying thought of such often seen repetitions?

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

What is Veda conveying in these two repeated sentences?

These are some of the questions raised by scholars in their writings on vedic language.

प्रातिशाख्य-ग्रन्थाः ॥ Pratishakhya Granthas

Many such questions arise in understanding Vedas, thus making their interpretation difficult. These variations suggest that Vedic language is different from conventional languages that we know and use. Veda talks about the importance of akshara at many places. There are many rk (ऋक्) and Yajus mantras emphasizing the importance of akshara. 11th  anuvaka of 7th prashna in 1st kanda of Taittiriya samhita is all about aksharas, starting with

अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat

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

वैदिकभाषाविशेषलक्षणानि ॥ Characteristics of Vaidika Bhasha

The following are the important features of vaidika samskrit bhasha (वैदिकसंस्कृतभाषा) which differentiates it from the laukika bhasha that has been in vogue since recent centuries. Some of these features are completely lost from the laukika bhasha.

स्वराः ॥ Svaras

• The invariable presence of Udatta (उदात्तः) and other svaras in vaidika bhasha is a foremost differentiating feature from traditional Samskrit.
• Usage of Svaras gives a musical tinge to the veda mantras, while such an attempt in traditional samskrit is not seen (chandas is applicable).

मात्रा ॥ Matra

• The time of utterance (उच्चारणम् | uccharana) of a syllable is called Matra (मात्रा). In vaidika samskrit - Hrasva (ह्रस्वः), Deergha (दीर्घः), Pluta (प्लुतः) kinds of utterances are available but Pluta is gradually lost in present day samskrit language.

अधः स्विदासी३त् उपरि स्विदासी३त् भीरिव विन्दन्ती३ । adhaḥ svidāsī3t upari svidāsī3t bhīriva vindantī3 ।

वर्णः ॥ Varna

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

• Anunasikikarana (अनुनासिकीकरण ) - Svaras (स्वर-s) which are अच् (vowels) when present at the end of the word (अवसानम्) are transformed into anunasika (अनुनासिकः) forms except in Shakala shakha (शाकलशाखा) of Rigveda. Example : ईड्यो॒ नूत॑नैरु॒तँ। (Rig. Veda. 1.1.2) (Pratishakhya Sutra given on Page 554 of Reference )
• Anusvara usage (अनुस्वारप्रयोगः) - Considered as a varna different from both Svara and Vyanjana (व्यञ्जनम् । consonant), the Anusvara is pronounced using the nasika (नासिका) (Rik. Prat. 1.5). However, presently, the pronunciation of anusvara is diluted and gradually declining. Example : सिंह with the requirement of pronunciation of anusvara is uttered as सिह without the anusvara.
• Vyanjana (व्यञ्जनम् । consonant) - Dilution of vyanjana varnas such as Visarga (विसर्गः), Jihvamuliyas (जिह्वामूलीय-s) and Upadhmaniyas (उपध्मानीय-s)
  • Visarga : Usage of visarga is gradually declining. The sound of 'ह' at the end of the word is not being used in present day.
  • k (क्) and kh (ख्) form the Jihvamuliyas and p (प्) and ph (फ्) form the Upadhmaniyas which are lost in present day samskrit usage.
• The vyanjana ' ळ ' as in इळामग्ने and साळ्हा is seen only in vaidika bhasha. Usage of ' ळ ' and ' ळ्ह ' and the rules for their conversion to ड and ढ are described in Rik Pratisakhya. These vyanjanas are commonly seen only in Rigveda and not in other vedas also. (Pratisakhya Sutra given on Page 555 of Reference )
• ' ऌ and ॡ ' varnas are only seen in vaidika bhasha. Example: अचीक्ऌपत् | acīkḷpat |
• Doubling of consonants (द्वित्वम् | dvitva), called as Krama (क्रमः), is a process performed under many defined conditions and exceptions. Example : सोमानं स्स्वरणम् । somānaṃ ssvaraṇam (Rig. Veda. 1.18.1)
• Svarabhakti (स्वरभक्तिः) and Abhinidhana (अभिनिधानम्) are grammatical processes where combined varnas (संयुक्तवर्ण-s । Samyuktavarnas) are broken down for clarity of pronunciation. Example: स्वर → सुवर, पृथ्वी →पृथिवी and दर्शत → दरशत
• Vyuha (व्यूहः) and Vyavaya (व्यवायः) : Vyuha means separation. The process of separation of combined letters to accommodate the appropriate metrical construction (chandas) in a pada (पादः) of mantra is called Vyuha. Vyavaya (meaning 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 || Pada

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

विभक्तिः ॥ Vibhakti

Vaidika and laukika word forms or Vibhaktis are similar with some additional rules applicable to vaidika word forms. Examples

• In shabdas (शब्द-s | words) ending with a (अकारान्त), their Prathama vibhakti plural forms (प्रथमाविभक्तिः बहुवचनम्) end in आः and आसः like in सोभ्यासः and ते अ॑ज्ये॒ष्ठा अक॑निष्ठासः | (Rig. Veda. 5.59.6).
• In shabdas ending with a (अकारान्त), their Tritiya vibhakti plural forms (तृतीयाविभक्तिः बहुवचनम्) end in ऐः and एभिः like in आदि॒त्यैर्या॑तमश्विना (Rig. Veda. 8.35.13) and अङ्गि॑रोभि॒रा ग॑हि य॒ज्ञिये॑भिः |(Rig. Veda. 10.14.5)
• In place of a word form having any vibhakti and vachana, the Prathama Ekavachana form can be substituted, which is a very unique rule seen for vaidika words. Example : अनृक्षरा ऋजवः सन्तु पन्थाः | In Rigveda, the plural for पथिन् is पन्थाः ।
• Usage of stem forms (pratipadika । प्रातिपदिकम्) in place of any particular word in any vibhakti is another unique rule seen in vedic grammar. For example : आद्रे चर्मन् | Here, चर्मन् is the stem for चर्मणि and used in its place.
• In place of a vibhakti in a word any one of आ, आत्, ए, या, and ई are added.
• Dative case (चतुर्थीविभक्तिः) and Genitive case (षष्ठीविभक्तिः) are used interchangeably in vaidika bhasha. Example : In गोधाकालकादार्वाघटास्ते वनस्पतीनाम् | Here, instead of वनस्पतीभ्यः usage of वनस्पतीनाम् is seen.

लकाराः ॥ Lakaras (Tenses and Moods)

• लेटलकारः - In vaidika bhasha usage of verb root in लेटलकारः (Subjunctive mood) is extensive. It is used in two senses: of a contractual agreement (उपसंवादः । upasamvada) and doubt or probability (आशङ्का | ashanka). A study of the Rigveda, according to Pt. Baldev Upadhayaya, clearly differentiates the लेटलकारः (Subjunctive mood) from विधिलिङ् (Potential Mood). The fulfillment of an action lies well within the capability limits of the speaker (in the first person) is given by the लेटलकारः| However, विधिलिङ् indicates that action whose fulfillment lies beyond the capability of the speaker and hence, is described optional with sambhavana (संभावना | probability).
• Many rules are applicable to this mood. Examples:
  • ज्योतिषत् - After the dhatu when इस् form is seen it is transformed to इष् |
  • तारिषत् - In the लेटलकारः, form of word ending in स् will cause the वृद्धिः of the first svara of the dhatu
  • मन्दिषत् - In Parasmaipadi forms of a few लेटलकारः words, the इकारः of the vibhakti will be lost (लोपः).
  • करवाव and करवावः - In लेटलकारः, first person (उत्तमपुरुषः) forms a word ending with visarga, is used with or without visarga optionally.

• Lit lakar (लिट्) is used for past perfect tense (परोक्षभूतकालः) in laukika bhasha but it is used in present tense (वर्तमानकालः) also in vaidika bhasha.
• Lat lakar plural form (लट् in वर्तमानकालबहुवचनम्) contains मः in laukika bhasha but is replaced by मसि in vaidika bhasha as in मिनीमसि and एमसि given by Ashtadhyayi sutra इदन्तो मसि | idanto masi (7.1.46).
• In laukika bhasha, in the usage of Lung (लुङ् Aorist), Lang (लङ्), and Lrung (ऌङ्), normally the words (अकार्षीत् अकरोत् अकारिष्यत्) are devoid of अ or आ in the front (अादि-अकारः) when 'मा' and 'मा स्म' are present as in मा भनान् कार्षीत् and मा स्म करोत् | In vaidika bhasha, this rule is used in an opposite way. Example: जनिष्ठ उग्र सहसे तुराय | Here, जनिष्ठ is the normal Lung form but devoid of अ (instead of अजनिष्ठ). In 'मा वः क्षेत्रे परबीजान्यवाप्सुः' even when मा is present in the statement 'अ' is present as in अवाप्सुः |
• Adding the upasarga (उपसर्गः | prefix) before the kriyapada (क्रियापदम् |verb) is a mandatory rule in laukika bhasha. In vaidika bhasha, more flexibility is allowed wherein they can be added after the kriyapada or as seen in some cases upasarga and kriyapada are separated by a vyavadhana (व्यवधानम् | interval) filled with other words. Example : In 'हन्ति नि मुष्टिना', 'निहन्ति' is the word containing prefix and in 'आ मन्द्रैरिन्द्र हरिभिर्याहि' in the prefixed word आयाहि the upasarga आ and याहि are interspersed by many other words.
• Another important difference is that in Krdanta padas (कृदन्तपद-s) even for a word containing prefix by the rule ktvapi chandasi (क्त्वापि छन्दसि | Ashtadhyayi 7.1.38), ktva prayaya (क्त्वा प्रत्ययः) is added to the root which is not the case in laukika bhasha. Example : यजमानं परिधापयित्वा | yajamānaṃ paridhāpayitvā |
• त्वा is transformed to त्वाय and sometimes as त्वी as in 'दिवं सुपर्णो गत्वाय' (used in sense of गत्वा) and स्नात्वी पीत्वी (in the sense of स्नात्वा and पीत्वा) (Page 571 of Reference )

सन्धिः ॥ Sandhi (Conjunction)

Vaidika and Laukika samskrit are similar in their sandhi constructs with few different sandhis in vaidika samskrit. Many rules of sandhis allow greater flexibility.

• Deergha sandhi (दीर्घसन्धिः), guna sandhi (गुणसन्धिः), and vrddhi sandhi (वृद्धिसन्धिः) are called Prashlishta sandhis (प्रश्लिष्ट सन्धिः-s)
• Yan sandhi (यणसन्धिः) seen in laukika bhasha is called Kshaipra sandhi (क्षैप्रसन्धिः).
• Abhinihita sandhi (अभिनिहितसन्धिः), Padavrtti sandhi (पदवृत्तिसन्धिः), Udgraha sandhi (उद्ग्राहसन्धिः) and Bhugna sandhi (भुग्नसन्धिः) are a few sandhis that are only seen in vaidika bhasha.
• Some others like Prakrtibhava sandhi (प्रकृतिभावसन्धिः) and Visarga sandhi (विसर्गसन्धिः) have similar rules both in vaidika and laukika bhasha with additional rules in vaidika bhasha.

समासः ॥ Samasa (Compound)

• Vaidika bhasha does not contain samasta padas (समस्तपद-s) having more than three or four words. Long samasas are the feature of laukika bhasha.
• Tatpurusha (तत्पुरुषः), Karmadharaya (कर्मधारयः), Bahuvrihi (बहुव्रीहिः) and Dvanda (द्वन्द्वः) samasas are the only ones seen with different classifications in vaidika bhasha.
• In laukika bhasha, Dvandva and Tatpurusha constructs take the gender of the paravarti pada (परवर्तीपदम् | second word) as opposed to purvapada (पूर्वपदम् | first word) in the Vaidika bhasha. Example: In the Dvandva samasa comprising of Hemanta and Shishira and of Ahan (अहन्) and Ratri (रात्रि) the following forms are seen
  • हेमन्तशिशिरौ - हेमन्तश्च शिशिरश्च (in laukika bhasha हेमन्तशिशिरे)
  • अहोरात्रे - अहश्च रात्रिश्च (in laukika bhasha अहोरात्रौ)
• Dvandva samasa of पितृ and मातृ gives पितरामातरा (Ashtadhyayi. 6.3.33) and sometimes usage of मातरापितरा is also seen, whereas in laukika bhasha मातोपितरौ is seen.

वैदिकभाषानिर्माणांशाः ॥ Basic Units of Vaidika Bhasha

It is seen that a complex interaction of grammatical rules, only a very few of which are given above, is involved in the construction of vedic texts. The concept of Bijakshara (बीजाक्षरम्) is unique to the vedas and the associated literature. Unlike any other language, vaidika samskrit propounds the existence of a meaningful and powerful combination of aksharas (sound syllable) called Bijakshara. Of the many uses, they are used as whole or a part of mantras to invoke the deities during various rituals. The following section gives a glimpse into the fundamental units of the language structure of vaidika bhasha.

अक्षरज्ञानम् || Knowledge of Akshara

Every akshara has a specific and significant position in the matrix. Also nature and intensity of effort involved in uttering, differ from akshara to akshara and also from one group to another. All the variations and characteristics of each akshara are reflected in its meaning.

When we speak or hear, the speech sounds are aksharas. When we put them into writing, their name is alphabet. Vedic alphabet is shown below as per their articulation points in the speaking machine (mouth): Only articulation points (and not all aksharas) are shown below. The akshara kha (ख) has no separate point of touch. The articulation point is the same as ka (क). Similar is the case with other aspirants – cha (छ), jha (झ) etc.

1		2	3	4	5	6		7	8
Vowels (प्राण-s)		Consonants (स्पर्श-s)						ऊष्म-s	अन्तःस्थ-s
a (अ)		ka (क)	ca (च)	ṭa (ट)	ta (त)	pa (प)		ha (ह)	ya (य)
i (इ)		ga (ग)	ja (ज)	ḍa (ड)	da (द)	ba (ब)		ṣa (ष)	ra (र)
u (उ)		ṅa (ङ)	Ña (ञ)	ṇa (ण)	na (न)	ma (म)		śa (श)	la (ल)
								sa (स)	va (व)

1. The arrangement of the positions of articulation in the mouth, either from left to right or from top to bottom is shown above. Everyone can verify themselves the arrangement.
2. Main Vowels only are shown as the remaining vowels are just combinations of the prime vowels:

   a + i = e (अ +‍ इ = ए)

   a + u = ō (अ +‍उ = ओ)

   a + e = ai (अ +‍ ए = ऐ)‍

   a + ō = au (अ +‍ ओ = औ)‍ and

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

3. Vowel "a (अ)" is added to each consonant (k – क् | k + a = ka | क् +‍अ = क) to make it an akshara. Combination of vowel and the consonant results in an akshara, 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 matra (मात्रा) duration (matra is the time period required to utter an akshara to be clearly audible and recognizable). Veda calls this natural union, samhita (संहिता). It is the vowel sound that gives prana (प्राणः) – life and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental samhita on which the entire speech system depends.
4. The live energetic vibrant akshara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.
5. When we look at the matrix, we notice an orderly system in the arrangement of the akshara positions:
   • There are three main rows with eight aksharas in each row and a fourth subsidiary one with two aksharas.
   • If we look from top to bottom, they are separated into three broad groups, vowels in the left (1 column), consonant (stops) aksharas in the center (5 columns). The last two column (7th & 8th) are different from both vowels and stops. Sanskrit linguists call 7th column aksharas ushma (ऊष्मः) type and of the 8th column, antastha (अन्तःस्थः) type. The ushma – aksharas require more air to utter. The nature of effort to pronounce antastha akshara is different from that all other types. Sanskrit grammar texts refer consonants in the middle as sparsha (स्पर्शः) aksharas and the Vowels as prana aksharas.
   • 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 sparsha aksharas are in three horizontal lines. First line consists of aksharas with minimum resonance, the second with those of higher resonance and the last highest resonance. (नासिका | 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.

पदज्ञानम् || Knowledge of Word

In laukika bhasha and other languages of the world, only word has a meaning but not its component aksharas. Vedic word is a combination of Vedic aksharas and the meaning of the word is summation of their individual meanings. The meaning of the word can be deduced by linking the meanings of individual aksharas in a logical way.

The word akshara (अक्षरम्) is in itself a combination (samhita) of the following aksharas:

• All the svaras (vowels) we can speak are represented by a – अ
• All sparsha-aksharas (stops) are represented by k – क्
• All ushma-aksharas (aspirants) by ṣa – ष
• All antastha aksharas (semivowels) by ra – र
• All nasikya aksharas (nasals) by ṁ – म्

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 ॐ इति एकाक्षरं ब्रह्म । ōm iti ekākṣaraṁ brahma – 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

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

• Is vedic language a tongue of any particular group viz. ethnic, geographical or of any particular race?
• Do we know of any other language which is not considered to be the tongue of a community and yet is a fully evolved literary language?

Although the answers to such questions calls for research which will only establish the historicity of the language, Indians have been attached to the Vedas and Sanskrit for millennia and have been nurturing and nourishing it for millennia. No other place did that. This discussion may be followed on Bharatiya Vidvat Parishad.

Akshara in Vedic Language

A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas 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 yajna. Shatapatha Brahmana says वाग्‍हि यज्ञः । vāg‍hi yajñaḥ 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 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 sounds are used to identify and describe the various jnana activities. The akshara ma (म), last in the line, is reserved for mind (manas) .

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

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

1. Man always does one thing or the other— (ya – य) .
2. He is an individual, separate jiva — (ra – र) .
3. 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).
4. 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.

Examples

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 (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 |

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 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 |

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 !