कोऽहम् ?

नयनौ पश्यतः कर्णौ श्रृनोतस्च |
नासिका जिघ्रति जिह्वा स्वादयतिस्च |
हस्तौ क्रियतः पादौ चलतस्च |
मुखं वदति मनः चिन्तयतिस्च |
एते सर्वे अपि एतेषां कार्याः यथाविधि कुर्वंतः |

किम् मम अस्तित्वं केवलं एतान् सर्वान् सम्मिलित्वा भवति ?
यदि न, तर्हि
किम् करोम्याहम ?
कुत्राहम् अस्मि ?
कोऽहम् ?

Caste system in Advaita

Conversation between Sri Adi Shankara and Chandala from the movie 'Adi Sankaracharya':

Sankara: Go away! Go away!

Chandala: Tell me, who is to go away--the body or the soul? If it is the body, then everybody has the same body made of the same impure corporeal matter. Hence, everybody's body is that of a chandala. If it is the Atma, then it is just an immovable and inert substance, present in every person, but does nothing. So tell me, who is to go away?

This is the Vaidhika dharma.

chintanam-I

1) There are two kinds of entities-- 'time-variant' and 'time-invariant'.

2) All time-variant objects were created at some point of time and will cease to exist in their original form at some other point of time.

3) The universe is a time-variant entity.

4) The study of change or transformation of time-variant objects is Science. It can only talk about objects which have an attribute that can be sensed through the sense organs.

5) The study of time-invariant objects is called spirituality.

6) God is the only time-invariant entity.

Opinions: Nasadiya Suktam

One of the most famous Suktams in Rig Veda, which is perhaps more famous in western world (I mean, among 'Indologists') than here in India, is NAsadIya sUktam. Most people in India are happy with their PuruSa sUktam (for good reasons). I think freshers to this suktam should go here and update themselves with its meaning.

The part that catches the attention is the last line of the suktam:
The last line in Sanskrit is :
yo asyAdhyashkshah paramE vyOman sO anga vedA yadi vA na vEda

It is generally translated as:
He who surveys it in the highest heavens,
He surely knows, or may be He does not!

The 'it' here is, of course, the urge for creation, or the Creation itself, born in the mind of the Creator. The seer here opens up the possibility that the Creator himself does not know why he created. And since JnAna and Brahm can be equated, If Brahm does not have jnAna about something, that Brahm is no longer Brahm by very definition. And if Brahm is not Brahm (what?) then who else is Brahm?

There are three beautiful opinions in this regard:

1) According to A.K.Coomaraswamy the last line should be translated as:
"He knows and He knows not!"
The idea is that outcome of every act is not really fixed at all till the last second. The grace can act at last minute, there is no exception. The Creator does not need to plan ahead. Thus, both statements 'He knows' and 'He knows not in advance' are true. He does not specify the way of conclusion in advance, since such a specification limits His Own Power and by definition, the Supreme Person has no limitations.

2) According to Swamy Nikhilananda, since the suktam specifies a 'He' instead of 'It', the seer actually means 'SaguNa Brahm' and not 'NirguNa Brahm', and it is not surprising that SaguNa Brahm does not know something since He is a lesser consciousness than NirguNa Brahm. This view came up from Mr.Ramakrishna, another Shishya of my Guru while our little discussion was going on. But my Guru opines that since the entire RigVeda as 'sah' (He) instead of 'tat'(It), this theory has needs some more exploration before complete acceptance.

3) According to SAyana BhAshyam, the last line has a different meaning. The penultimate word 'na' in the verse is usually translated as 'not', but it can also mean 'who else'. My Guru gives several references where 'na' is used as 'who else'. Hence, the translation becomes: "He knows, and [if not] who else knows."

And finally, Guruji sums up after explaining all this: "Jo hai, so hai." (What is, is!). Thats is a quietened mind talking! It will take some time for me to accept the blunt reality in the sentence.

The word 'Anna' in PuruSa Suktam

Late yes, but not forgotten.

The word, as pointed out by Flute occurs in the phrase 'yadannenAtirohati' (yat + annena + atirohati).
It means "That which (yat) ascends (atirohati) by anna (annena--thRtIya vibhakti)".

Taken from Late Dr.S.K.Ramachandra Rao's 'PuruSa sukta':
It is usual to derive the word from 'ad' which has the sense of eating. Anna is what is eaten by living beings. It is also what eats or consumes them... i.e., karma phala. Therefore, anna means the material objects taken in by living beings to survive, and it means the karma proclivities acquired by living beings while procuring food and consuming it. All living beings are born of such food and survive on food.

There is another interpretation which takes anna in almost the same sense: the word refers to the world of actions and the results appropriate to them, comprehending this physical world that is unreal, and also the heavenly realms which are reached by ritualistic and religious actions, and which are also unreal. But the expression 'atirohati' is here taken in altogether a different sense: 'a-tirohati', 'does not dissappear or vanish'. The import is that the amrtatva (in the previous phrase) of which, the purusa is the lord, is not obscured or obliterated by the phenomenal world of actions and reactions. It is the real, and cannot be undone by appearances.

However, the nirukta nighantu asks "what is anna?" and answers: 'anna is so called because living beings incline or bend in its direction, or because it is consumed'. The word 'annam' derived from 'ad' as seen earlier, can also be derived from 'an', 'to breathe'. The nighantu gives:
1. andha: that by which creatures live,
2. brahma: that which makes the creatures grow, and which grows because of the creatures, and
3. varcha: that which gives lustre to the body
as synonymous with anna.
anna, derived from the root which has the meaning of movement or going, has by the same fact the meaning of knowledge. anna, therefore would mean knowledge. According to Siddhanta-Kaumudi, anna means the Sun. Thus, definition given in nairukta nighantu would apply equally justifiable to all these words: food, prAna, brahma, jnAna, surya.

Mundaka upanishad declares:: by tapas Brahma emanated; and from Brahma came forth anna, and from anna emerged prAna, as also manas, satya, lokAh, and amRta in actions.

The expression 'atirohati', which literally means mounts up, ascends, climbs suggests an upward movement, a transcendence, growth into a higher state or level of being. There are several mantras in RigVeda (RV) where the same expression is employed mostly with reference to Surya.
Now, Agni (the devatA of the earth region) is frequently mentioned in connection with anna in RV and likewise, Indra (the devatA of the mid-region) is associated with anna almost as often. Thus the expression 'annena atirohati' becomes meaningful, when viewed against the background of surya's mission of rising from the earth region and mid-region into the celestial region, assisted by Agni and Indra.

There is a lot more written in this connection in the book.

The Cosmic PuruSa III

From Purusha SUkta by S.K.Ramachandra Rao, page-72-73:
(...contd from the last post)
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"Even in Yajur Veda, where the references are more obviously to the four social groups, the explanation is symbolic:
as for instance, in Shukla Yajur Veda (14, 28-31), where there is a suggestion that the three currents (prAna, vyAna, and udAna) of the puruSa (or prajApati) represent the brahma, the ten toes, the two thighs, and the torso represent kshatra (viz. the kshtrIyas), the ten vital currents, the five elements, mind, consciousness and ego represent shUdrArye (viz. the SUdrAs and vaishyAs).

References to Brahma and Kshtra are to be found in this Veda quite frequently, and as 'yajamAnAs' in the sacrifical context. Aitareya BrahmaNa states that prajApati created yajna, and after that, brahma and kshatra:

The two [brahma and kshatra] denote powers that make a sacrfice possible. And, according to Satapatha brahmaNa (11.2.7, 16), these two powers are established in the common people, viz. the vaishyAs.

The same text identifies the three factors brahma, kshatra, and vishya with the three vyAhrRtIs-- bhuh (the earth), bhuvah (the midregion) and svah (the sky); PrajApati created the three powers from the three vyAhRtIs.

[Hence] this mantra is to be taken along with other mantras in the context of postulating a common origin for the entire uiverse-- animate as well as inanimate. "

So what is the conclusion?
The whole issue is about sacrifice of puruSa, which can be viewed as a yajna. And brahma and kshatra are two powers that need to be established in vaishyas (common people) or SUdrArye (vaishyAs and SUdrAs) for the success of this yajna.

The only unconnected reference is that the book doesnt not detail any explanation for why the word SUdra is present in only this sUkta in the whole of RV and in what context is it used here.

The Cosmic PuruSa II

RV 10:90.12--
Arguably the most important mantra in RV for an Indologist desiring to know about the social structure of the vedic peoples. And its totally easy to form quite a confident opinion of Vedic Social Structure based on just these 2 lines, relegating all the other 10,000-odd mantras in RV to mere academic interest.

Actually, till yesterday night, even I was of the same opinion that this verse actually told about the description of the varna system.

The actual explanation is very very different, opening completely new avenues of intellections. Please remember that meanings of many words have changed over the past 5000 years:
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PuruSa SUkta, S.K.Ramachandra Rao, page-71:

Mantra 10.90.12:
Brahmano asya mukham AsIt bAhU rAjanyah kRtah
UrU tad asya yad vaishyah padbhyAm SUdrO ajAyata

[The puruSa who got ready to be sacrificed] had brahmaNa as his face (or mouth), ther rAjanya (or kshtrIya) as his arms, the vaishya as his thighs, and the SUdra was born from his feet.

Explanation:
At first glance, the mantra seems to make a reference to the origin of the four caste-groups (varnAs) in the Indian society. In fact, this is the explanation most often given to this mantra. Even SAyana suggests that the mantra seeks to assign different limbs of puruSa's body for the four caste groups (jAti). During the days of SAyana (14th century A.D.), caste-groups had not only come to stay, but had become important in social organisation. It was natural therefore for him for him to take the names 'brahmana' etc., in the sense of caste groups. But it must be noted that the caste system was altogether alien to Rig Vedic corpus and to the society prevalent where this corpus was compiled. It has been a matter for conjecture on how this mantra came to be incorporated into the sUkta; the non-believers in the apourushEyatva of the vEda have even suggested that the entire sUkta is an interpolation [suggesting that it is a later addition].

[The next paragraph is broken down into points to facilitate an easier approach to its import. Take a look at those points to appreciate their rather explosive nature]-

1)... the idea of the four groups has not been repeated anywhere in the Rig Vedic corpus;
2) ...the word SUdra does not occur anywhere else in the entire Rig Veda (as P.V.Kane has rightly pointed out, History of Dharma Sastra, Vol.2, pp.-18-104).
3) The expression 'brAhmaNa' is to be found only in this mantra, and nowhere else in the Rig Veda. The word 'brahma', however, has often been employed, but in the sense of a hymn or a hymn-maker.
4) The word rAjanya for a kshatrIya is employed only in this hymn, and nowhere else in the RV corpus. 'Kshatra' in RV means area, land (later KshEtra), and also valour, might, and majesty (as attributes of Indra, Varuna, or the Maruts).
5) And 'visha' (from which 'vaishya' emerged) signifies, 'any group of people' in the context of RV. It is just a collective expression.

So, if the words dont actually mean what they seem to mean, then where are we being led to by this sukta??
to be continued...

The Cosmic PuruSa

Excerpt from "puruSa sUkta" by S.K.Ramachandra Rao:

"The expression puruSa is not be construed in the sense of 'man' (human being), although this meaning became prevalent at a later age. It is never employed in the vedic hymns in this sense."

And the book goes on to give the following definitions of the word puruSa:

1) that which goes ahead (purati agre gachchati)
2) that which fills all with strength (piparti pUrayati balam yah)
3) that which lies inside the township (puri shete yah)-- Shatapatha BrahmaNa (purah kuSan UnAdi--sUtra, 4.74)

He also mentions:
"It is said that the savitR of the gAyatrI mantra occuring in RV(3.62.10) is identical to the puruSa of the puruSa sUkta of RV(10.90)."

" The word puruSa has the meaning of the spirit in contradistinction to matter (prakRti); in the sankhya system of thought puruSa (masculine gender) is distinguished from prakRti (matter, nature, feminine gender). prakRti evolves, changes and binds;but it is inert and has therefore to depend upon the presence of puruSa to enliven, impel and vivify. puruSa here corresponds to SavitR in the sense of stimulator or creator of all things. All things in their individual forms are regarded as 'embodied' (viz. having bodies, which are filled by souls, and hence called puras).

We read in Bhagavatha (7.14.37):
The puruSa is so called because he creates all the species of beings (puras)- humans, beasts, sages, and gods, and lies in each of the beings in the form of soul.

Elsewhere PuruSa is identified with Vishnu, for he abides within the body which is called pura.

It is in this sense that the lexicon, Amara-Kosha, takes the word puruSa as synonymous with 'atman' (3.3.218). puruSa, as the ultimate and unitary cosmological principle as well as the subtlest psychic reality, occurs in the hymns of Rig-Veda, and in the UpaniSads."

The author then proceeds to detail wonderfully what famous upaniSads such as praSna, katha, munDaka, bRhadAnandaka say about puruSa and then he explains the relationship between puruSa and sun, puruSa and prajapati.
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And given below is the marvellous representation of the cosmic puruSa by chandu--

The Vedas

As per Kalyan's request, this post gives my perception of different Vedas. I dont think going in detail will be of any help right now. Of course, we can always carry the discussion forward 'offline'.

The word 'Veda' arises from the word 'Vid', meaning 'to know'. The whole set of Vedic canon existed as one, and at one point of time in ancient past, it was divided into three parts-- rig, sAma and yajur vedas, based on the kind of the mantras that form the majority. AtharvaNa veda seems to have been composed a little while later.

Mantras are divided into riks, sAmans, and yajus.

Riks are mantras that are poetic, have a rhythmic meter, and are extremely mystic in nature. A collection of riks is called a sukta. These riks and suktas are verbal representations of truths revealved to Rishis who obtained them after immense tapasya. Rig Veda has more than 10,000 riks arranged into more than 1,000 suktas in turn arranged into 10 books. The most famous ones are PuruSa suktam, ViSnu suktam, nAsadIya suktam, hiranya-garbha suktam, etc. The most famous mantra of all-- the gAyatri mantra occurs as 3.62-10, i.e., 10th rik of the 62nd sukta of the 3rd book. The sukta is written by Vishwamitra Rishi.

sAmans are mantras that are sung in a particular style. The normal chanting of the Veda has three pitches. But sAmans have 5. One must listen to sAma Veda to really understand what I am trying to say (http://sanskrit.safire.com/Audio.html). Gandharva veda is an upaveda (branch) of sAma vEda and the indian musical system has developed from it.

Yajus are the vedic prose that detail the various ritualistic procedures to be carried out. AyurvEda is considered as an upaveda born from Yajurveda. Yajurveda comes in two editions-- Shukla Yajur veda and Krishna Yajur Veda. Generally, north Indians follow the former and south Indians, the latter. The famous mantra 'rudram', which is in praise of Rudra Shiva is in Yajurveda. Some of the riks that are found in rudram are not there even in rigveda.

Atharva Veda is the only veda to be named after a person-- rishi Atharvan. It is a parallel book that deals extensily with philosophy, morality, medicine, and even warfare. Here, chemical and bio-weapons are explicity mentioned, which might be a reason why Buddhist and Jainist texts are particularly against this veda. Only two of the nine editions survive. I dont want to imagine what more weapons were mentioned in the original atharveda!!

From the exterior, many mantras appear to be meaningless, and many others seem to be contradicting one-another. This is because Sanskrit is a language in which a word can have, and frequently does have, multiple meanings, and the translators have taken the contemporay meaning for a word. But when right meanings are assigned to the words of the mantras, esp. riks, the whole collection of mantras in the veda seems to make complete sense and in coherence.

Most of the riks are found in RigVeda, and are repeated in YajurVeda. But there are some riks in Yajurveda, as mentioned above, that are not found in RigVeda. This is because each veda has undergone a series of recensions (editings) and some of the mantras seem to have been deleted from each veda this way. One can only wonder what secrets did those deleted mantras hold!

Sandhya Mantras

Many of the Sandhya Vandanam Mantras directly trace their origin to the Vedas. This is not surprising if what what Dr.Kashyap told me is right. In his email, he opined that by 1000BCE, the Vedic people realised that there were not enough people to carry on the torch of knowledge present in the Veda. So they set aside some of the suktas that they thought were relevant eternally and came up with the practice of Sandhya Vandanam and prescribed it as compulsory for every brahmin.

Here are some of the mantras from Sandhya found in the Vedas and Upanishads:

1) MArjana Mantram: ApO HishTha-- Rig Veda10.9 (the first time, only the first 6 Riks are chanted. In the punar-mArjanam, all the riks in the suktam are chanted)

2) Rtam cha Satyam-- Rig Veda 10.190 (This suktam deals with Creation!)

3) AyAtu varadA dEvi -- TaittIriya Aranyaka 10.26-1

4) OjOsi sahOsi -- TaittIriya Aranyaka 10.26-1

5) gAyatrIm AvAhAyAmi-- TaittIriya Aranyaka 10.26-1

6) tatsaviturvarENyam (gayatri mantram)-- Rig Veda 3.62-10

7) Om bhUrbhuvah... (the whole gAyatri mantram)--- VajasanEyi samhita (the other name for Shukla Yajur Veda) 36.3, taittIriya samhita (the other name for Krishna Yajur Veda) 4.1.11-1

8) UttamE SikharE -- MahAnArAyanOpaniSad 36.1

9) Rtam satyam param -- MahAnArAyanOpaniSad 23.1

10) Mitrasya CharshaNi-- Rig Veda 3.59-6,7,8,9 (In most other versions, 3.58-6,1,2 are chanted instead)

11) jAtavEdase-- Rig Veda 1.99-1

12) Om bhadram nO apivAtaye manah-- Rig Veda 10.20-1

Note that only Pratah Sandhya mantras in are presented here.

The delightful urvaSi

Utter the word urvaSi and the popular imagination soars up to the court of Indra, the King of the Gods in the Heaven. And there can one see the exquisitely sensuous Apsara urvaSi. Surprisingly, there is mention of urvaSi in RigVeda, but is She the Apsara that we all have come to identify?

From "Essentials of Rig Veda" by Dr.R.L.Kashyap:

So much has been written about Her not only in the Puranas, but also in literature, one hardly notices the fact of her vedic origin.

The Brahmanas, YAska and SAyana, all have committed mistake of applying the Puranic legends to Veda. That is to say, they all try to read the developed legend into the original hymns. This is reversal of the true process for understanding them. The Vedic hymns must explain the Puranic legends and not vice versa.

[Let us consider a couple of examples of references to urvaSi:]

1.In 2.27.4, the seer prays for "Abhayam Jyotih" (fearless light) in "urvaSi."

2.In 5.41.19, "urvaSi" occurs in both the lines of the Rik (mantras of Rig Veda are called Riks). Here she raises the chant [of the seers] and covers with her light, the offering of the sacrifice.

There is no idea of the nymph of the heaven, or even of the water-spirit here.

In all ... references [found in Rig Veda regarding urvaSi], the etymological sense "uru" + "aSi" is dominant. "uru" is 'wide', and "aSi" is 'to enjoy'. The name so formed can convey "wideness" of either light or delight.

Beyond the heaven of the mind (dyuloka) , we find in the Veda several intermediate planes between Mind and Rtam-- the supermind, [the supertruth]. There is Brhat diva, "the great heaven"-- and there are the trIni Rochana, "the three shining realms". Of all these realms..., Indra is the Lord.

The [Veda suktas point to the fact that] "great heaven" [governed by Indra] has the "wide enjoyment", urvaSi. This original Vedic symbolism seems to have given rise to the Puranic legend in which urvaSi figures as a celestial nymph, a power in the hands of Indra.

[Hence, from] the references to urvaSi in Rig Veda... it is clear... that the word "urvaSi" is not used ... to indicate a person of that name. It indicates 'wide enjoyment' or 'infinite delight'. It is only when one has found the 'fearless light' that one can be established in 'the wide enjoyment' [of the 'great heaven'].

Ganapati-Mantra

gaņānām tvā gaņapatim havāmahe kavim kavīnām upamashravastamam
jyeşhţharājam brahmaņām brahmaņaspata ā naĥ shŗņvan ūtibhiĥ sīda sādanam
--GRtsamada, Rig Veda 2.23-1
(taken from http://www.vedah.com/org2/audio_vis/selected_rv/ganapati.asp )

The explanation and meaning are based on the book Essentials of Rig Veda by Dr.R.L.Kashyap:

In Rig Veda, Gaņapati, Brhaspati, and Brahmaņaspati refer to the same deity. The word "Gaņapati" occurs only twice in Rig Veda where it is identified with the deity Brahmaņaspati. In the veda, Brahma stands for the Potent Word, 'mantra' and brahmaņaspati is, naturally, the leader of the mantras. So here Gaņapati means leader of hosts of mantras, not of Gods.

Meaning:
Among the hosts of mantras (gaņānām), we invoke (havāmahe) the Leader of the host of mantras (gaņapatim), a seer among the seers (kavim kavīnām) and of highest fame (upamashravastamam).
May the leader (or eldest-- for jyeşhţharājam), the Lord among the Mantras (brahmaņām brahmaņaspata) hear(shŗņvan) us and manifest (sādanam) in us with his protections (ūtibhiĥ).

When the mantra is recited appropriately, it enters our subtle bodies and releases the concealed forces ansd leads them upwards in manifestation.

He appears in the Tantra Yoga in the form of Gaņapati, the presiding deity over the paravAk, the speech supreme with his abode in the mUlAdhAra chakra, the subtle body of every human.

This deity is also the popular elephant headed God worshipped in puraNas , whose trunk is in the form of the sacred syllable OM. He is also called as vighneshwara or the Lord of Obstacles. Physical obstacles are caused in our tasks because of our conflicting thoughts and desires. All problems of existence are problems of harmony. Gaņapati places the appropriate mantra in the subtle body using his tusk skillfully and the power ofthe mantra removes the inharmoney, the cause of the obstacle.

His power enables us to hear the voice of divine inspiration in our hearts. He is called a Kavi of the highest fame because a 'kavi' is not a mere poet, but the originator of all actions, both in macrocosm and microcosm. when he hears us, his actions for us clearly follows.

Agni-Durga suktam

jātavedase sunavāma somam arātīyato ni dahāti vedaĥ
sa naĥ parşhat ati durgāņi vishvā nāvēva sindhum duritātyagniĥ
--mArIcha Kashyapa, Rig-Veda I.99
(taken from http://www.vedah.com/org2/audio_vis/selected_rv/agni_durga.asp)

This verse is chanted at the beginning of the durga suktam and is dedicated to Agni, not Durga.

The meaning and explanation of the verse (from VI. A Hundred Mantras, Rig Veda Mantra Samhita):
1."We press Soma to the knower of all births, one who consumes the knowledge of the enemies."
2."Let Agni carry us across all obstructions (durgāņi), like a boat over the river."

Agni is the seer, knower of all. It lies in his power to render us all help as a result of his foreknowledge. Knowledge is a most priceless possession of man and without it, he is rudderless in the sea of life. To Him, says the rishi, let us offer our choicest gift, the very sap of life, the distilled juice of Ananda, the Soma, so that pleased, he would transport us over all the eddies and whirls, tides and waves of obstruction and misfortune that beset life.

"Like a boat across the waters" is a favorite image of the ancients. It is repeated in the upanishads, and it also finds mention in Tantric texts.
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regards,
Kedar.

PS:Note the interpretations of the word "Soma " till now:
While Indologists have theorised it is an intoxicating drink made from a plant and ritualists have said that it is a plant used in yagnas, spiritualists like Aurobindo have stressed that Soma is actually the delight, "the Ananda", the sap of existence got from the tree of life.

Upodghaatam

For a civilisation that claims to be thousands of years old, it should not strike as a surprise when the meanings of some of the words change, even drastically sometimes. Simply put, this blog is not exactly about poetry or poets for that matter.

The word "kavi" in vedic sanskrit had a deeply spiritual connotation. The ancient seers were addressed as kavis-- those who composed verses borne out of depths of the universe and realised after many ardent years of meditation.

And I take this opportunity on the day of Vyasapurnima, a day hallowed to the great seer who classified the Vedas, to start a blog on the spiritual and cryptic meaning of the veda mantras, which unfortunately till recently have been interpreted only from the POV of history, linguistics, and sociology.

Whatever I intend to post is NOT my study or my research, but a presentation of excerpts from the books of Sri Aurobindo Kapali Sastry Institute of Vedic Culture, written mostly by Dr.R.L.Kashyap, Professor Emeritus of Purdue Univesity. By posting something about the veda here, I hope that atleast some of us get a flavour of the actual internal meaning of the sacred texts and also I intend to explore more about it in process.

This blog is dedicated to the intellections of those Kavis to whom we attribute our very cultural existence, to Sri Aurobindo and Sri Kapali Sastry for discovering the esoteric import of the vedas, to Dr.Kashyap who has worked unceasingly for the cause of spreading the wisdom and awareness about the vedas and vedic culture, and most importantly to that heavenly seer, "The Kavi" who is the karta, dharta, and harta of everything.

regards,
Kedar.