Changes

== Words: ==

== Words: ==

For instance, the words “svāhā (स्वाहा)”, “svadhā (स्वधा)”, and “vaṣaṭ (वषट्)” are very common in Veda but their precise meaning is not known.

For instance, the words svāhā (स्वाहा)”, svadhā (स्वधा)”, and vaṣaṭ (वषट्)” are very common in Veda but their precise meaning is not known.

* svāhā stomasya vardhanā pra kavī dhītibhir narā | स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | [r̥g saṁ 8-8-5]

* svāhā stomasya vardhanā pra kavī dhītibhir narā | स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | [r̥g saṁ 8-8-5]

* yajñovai svāhākāraḥ | यज्ञॊवै स्वाहाकारः [śatapatha br 3-1-3-27]

* yajñovai svāhākāraḥ | यज्ञॊवै स्वाहाकारः [śatapatha br 3-1-3-27]

How to explain the change of akṣaras, when the texts are being carried from the very beginning, to this day without any distortion by oral tradition?

How to explain the change of akṣaras, 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 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?

== Different Language: ==

== Different Language: ==

These variations suggest that Vedic language is different from conventional languages, we know and use. Veda talks about the importance of akṣara at many places. There are many r̥ks (ऋक्) and Yajur mantras emphasizing the importance of akṣara. 11th  anuvāka of 7th praśna in 1st kāṇḍa of taittirīya samhita is all about akṣaras, starting with “agnirekākṣareṇa vācha mudajayat” “अग्निरॆकाक्षरॆण वाछ मुदजयत्”

These variations suggest that Vedic language is different from conventional languages, we know and use. Veda talks about the importance of akṣara at many places. There are many r̥ks (ऋक्) and Yajur mantras emphasizing the importance of akṣara. 11th  anuvāka of 7th praśna in 1st kāṇḍa of taittirīya samhita is all about akṣaras, starting with agnirekākṣareṇa vācha mudajayat” अग्निरॆकाक्षरॆण वाछ मुदजयत्”

There are r̥ks with a single akṣara as a complete word:

There are r̥ks with a single akṣara as a complete word:

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

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

# Only articulation points (and not all akṣaras) are shown. The akṣara kha (ख) has no separate point of touch. The articulation point is the same as ka. Similar is the case with other aspirants – cha, jha etc.

# Only articulation points (and not all akṣaras) are shown. The akṣara kha (ख) has no separate point of touch. The articulation point is the same as ka. Similar is the case with other aspirants – cha, jha etc.

# Vowel “a” is added to each consonant (k – क् – k + a = ka – क् +‍अ = क) to make it an akṣara. Combination of vowel and the consonant results in an akṣara, 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 mātra duration (mātra is the time period required to utter an akṣara  to be clearly audible and recognizable). Veda calls this natural union, ”saṁhita”. It is the vowel sound that gives “prāṇa – life” and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental saṁhita on which the entire speech system depends.

# Vowel a” is added to each consonant (k – क् – k + a = ka – क् +‍अ = क) to make it an akṣara. Combination of vowel and the consonant results in an akṣara, 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 mātra duration (mātra is the time period required to utter an akṣara  to be clearly audible and recognizable). Veda calls this natural union, ”saṁhita”. It is the vowel sound that gives prāṇa – life” and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental saṁhita on which the entire speech system depends.

# The live energetic vibrant akṣara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.

# The live energetic vibrant akṣara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.

# When we look at the matrix, we notice an orderly system in the arrangement of the akṣara positions:

# When we look at the matrix, we notice an orderly system in the arrangement of the akṣara positions:

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

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

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.

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) .

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

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

== Examples of actual use: ==

== Examples of actual use: ==

Vowels are spread over the entire yajña śāla. The akṣara “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 akṣara. They represent the time and the potential needed for the yajña.

Vowels are spread over the entire yajña śāla. The akṣara 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 akṣara. They represent the time and the potential needed for the yajña.

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 (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.

* agnim īḻe purohitaṁ | अ॒ग्निमी॑ळे पु॒रोहि॑तं |

* agnim īḻe purohitaṁ | अ॒ग्निमी॑ळे पु॒रोहि॑तं |

The above is the first sentence of r̥g veda 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. r̥g veda starts with agni, the ever present force and constantly in use with every yajña (action) . r̥g veda 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 [ sā. saṁ. 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 r̥g veda 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. r̥g veda starts with agni, the ever present force and constantly in use with every yajña (action) . r̥g veda 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 [ sā. saṁ. 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 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.

* 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 (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!

== Vedic Word: ==

== Vedic Word: ==

akṣaram is a Vedic word. It in itself is a combination (saṁhita) of the following akṣaras:

akṣaram is a Vedic word. It in itself is a combination (saṁhita) of the following akṣaras:

* All the svaras (vowels) we can speak are represented by “a – अ”

* All the svaras (vowels) we can speak are represented by a – अ”

* All sparśa-akṣaras (stops) are represented by “k – क्”

* All sparśa-akṣaras (stops) are represented by k – क्”

* All ūṣma-akṣaras (aspirants) by “ṣa – ष”

* All ūṣma-akṣaras (aspirants) by ṣa – ष”

* All antaḥstha akṣaras (semivowels) by “ra – र”

* All antaḥstha akṣaras (semivowels) by ra – र”

* All nāsikya akṣaras (nasals) by “ṁ – म्”

* All nāsikya akṣaras (nasals) by ṁ – म्”

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

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

One more example to indicate how Vedic words are coined. “ōm” is a very common word in Veda and “ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म” is an oft quoted sentence from Veda. akṣara “ō – ऒ” is the result of combining vowels “a – अ” and “u – उ“. They are located at the beginning and middle of the speech tunnel. “ṁ – म्”, the consonant, is at the end of the tunnel. All the three combined represent all “objects” that have a beginning, existence and the end. “ōm” has been made into a single akṣara with a purpose. All “objects” combine into only one “ big object”, the universe. Brahma, the universal creative force is known only through its creation. “ōm” 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. ōm” is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म” is an oft quoted sentence from Veda. akṣara ō – ऒ” is the result of combining vowels a – अ” and u – उ. They are located at the beginning and middle of the speech tunnel. ṁ – म्”, the consonant, is at the end of the tunnel. All the three combined represent all objects” that have a beginning, existence and the end. ōm” has been made into a single akṣara with a purpose. All objects” combine into only one big object”, the universe. Brahma, the universal creative force is known only through its creation. ōm” represents Brahma through its manifestation, having the properties of a – अ”, u – उ and ṁ – म्”.

== Different Language: ==

== Different Language: ==