Sri Vidyaranya Swami had written an extensive commentary on the Vedas, wherein he referred to a large number of books and utilised the principles, enshrined in them. This eminent scholar provided several interpretations of the Vedic principles, in his monumental work, the Vedabhashya or Vidyaranya. This work has become popular as the Sayana bhashya, on the basis of his former name. Sri Vidyaranya Swami had served as the pontiff of the Sringery Peetham, and was instrumental in establishing the Vijayanagara kingdom. His book elucidates the Vedas and provides extensive information about the Vedas. Thus, he was successful in eradicating the ignorance prevalent, about the Vedas during his times. His Veda Bhashya Bhumika is an introductory work that provides us with a holistic view of the Vedas. This article describes the Veda Bhashya Bhumika of Swami Vidyaranya.
From times immemorial, India has been the repository of a large number of prominent books, in the form of Scriptures, Sruthi, Smrithi, Purana, and Ithihasa. All these books are in Sanskrit. They constitute the Holy Scriptures of this land, and the mainstay of the Indians. People follow the principles described in them, without any deviation. Except for the Vedas, all the other books have authors, like the Maharishi Vyasa and Maharishi Valmiki. The names of the poets or authors are appended to the books written by them. This is the general tradition in India.The books authored by humans are termed Paurusheyas.
On the other hand, the Vedas have no author, as no human agency was involved in their composition. Thus, they are neither Paurusheyas nor Apaurusheyas, and their authors, per se, are unknown.
The Origin of the Vedas
Yuganthe antharhithan vedan sethihasan maharshayaha|
Lebhire thapasa purvam anujnatha sswayambhuva||
Origin connotes coming into existence. The Vedas had been lost at the time of dissolution. In order to rectify this situation, the Lord Brahma instructed the Maharishis to retrieve the Vedas. In accordance with the diktat of Lord Brahma, the Maharishis performed extensive tapas and recovered the Vedas. This is deemed to be origin of the Vedas.
According to the Vedic principles, the Vedas emerged from the inhalation and exhalation of the Lord Parameshwara. In the beginning, Lord Parameshwara created Hiranyagarbha and taught him the Vedas. Several revelations state that the Vedas are not the handiwork of humans. They state that the Vedas were in existence, prior to the emergence of human beings, and that the Vedas are self-existent.
Definition of the Vedas
The term Veda owes its origin to the noun vidha, which admits of a quarter of denotations, namely, existing, knowledge, possession, and enquiry. The term Vedasatisfies all these meanings.
Questions
What is Veda?
What is the characteristic of the Veda?
What is there in the Veda?
What are the benefits of studying the Vedas?
What is the form of the Vedas?
What is the relationship between the Vedas and their learner?
How is eligibility to study Vedas determined?
What is the norm on which the Vedas are based?
These are fundamental questions, and in the absence of answers to these questions, it impossible to comment on the Vedas. The earlier commentators had provided answers to these questions.
The study of the Vedas fulfils desires and destroys the ignorance of the learner. This is the basic characteristic of the Vedas. It provides excellent ideas to fulfil desires. These ideas are not the methods or means that people normally envisage. Such extraordinary methods are native to the Vedas.
In general, human desires relate to luxuries, a good spouse, money, wealth and other material fortunes. People strive hard to fulfil their desires by finding a way within their capability. Similarly, people take medicines if they sustain an injury or disease to their bodies. These methods stem from experience, and people seek the advice of others or learn from the experience of others, in the absence of such knowledge.
However, despite these efforts and techniques, it may prove difficult to achieve one’s objectives; and a person’s activities could end abruptly, without their knowledge. Under such circumstances, people would be compelled to entertain interventions that differ from their own ideas or practices. The Vedas provide such extraordinary methods; and the knowledge, that provides techniques that are not available to people, directly or through their intellect, are termed the Vedas.
In order to fulfil desires, people have to undertake various deeds, like yajnas, donations, and adhering to the precepts of dharma. If a person to remain healthy, he has to abstain from eating whatever is available. The Vedas incorporate several stringent rules, which can only be known by studying the Vedas. No individual can think of the ideas or means enshrined in the Vedas. Thus, the Vedas are termed divine knowledge, as they consist of divine ideas. These divine ideas are termed the alaukika methods. The doubt may arise that if these methods are beyond the ken of worldly experience, who is to understand and apply them. It is for this very reason that the divers commentators, explain Vedic methods in simple language.
The Vedas describe techniques that are unique to them. The implication of this feature of the Vedas is that there would have been no necessity for them, if they had dealt with the commonplace.
It is preferable to describe actions that are unknown to the seeker.
Whomsoever seeks Vedic knowledge is entitled to receive it.
The desired outcome or benefits to a seeker are ensured by the Vedas.
The procedure of the Shastradeclares that one should first understand the fundamental structure and acquire knowledge about what one starts to learn. This process is termed the anubandha chatushtaya. Every creature wishes that every desire that it entertains must be fulfilled. However, not all creatures can read. Similarly, not all human beings are eligible to study the Vedas. The person who undergoes the Upanayana is eligible to study the Vedas, and none other is so qualified. This is a rule that has been proclaimed in the Shastras. The Arsha religious principles state that the Vedic principles in the epics will bring results to other people.
The Veda and its Norm
Is there any standard for the Vedas? The answer is no, because the Vedas are self-existent and emerged on their own.
This creates the doubt that the Vedas do not require any standard. If that is so, then can this be extended to man-made principles or words of human origin?
People labour under the influence of illusion and other deficiencies. Their actions and views are limited to this world. Hence, there should be some norm to vindicate their words or principles. This is not the case with the Vedas, as they are the Apaurushasand permanent. They are devoid of deficiencies, unlike human norms. The Vedas are unaffected by illusion, and neither the Vedas nor its principles require to be authenticated by any test or standard.
According to the Vedic sentence “Richa ssamani jajnire| chandasi jajnire thasmath| yaju sthasmadajayatha”, the Riks, Samas, and Yajas emerged from the Viratpurusha. In the principle of sastra yonitwat, Maharishi Veda Vyasa established that the Parabrahma is the mother of the Vedas.
There is no need to doubt the validity of the principles, slokas, and other explanations established by the Maharishis. The Sruthicorroborates this fact.
Sruthi - vacha virupanithyaya, smruthi – anadhi nidhananithya vaguthsrishta swayambuva|
Nithya denotes permanence, and Anadhinidhana indicates an entity that has neither a beginning nor an end. This verse makes it abundantly clear that the Vedas are apaurusheya and eternal. It is irrational to state that the Vedas had emerged from the face of Lord Brahma; because, the Vedas are eternal.
In this context it is to be realised that we live in an epoch that lies betwixt the beginning and end of the era. In this period, the Vedas have neither a beginning nor an end. At the time of dissolution, the Vedas merge in the Parabrahma. However, time and space remain forever, and the knowledge of the Vedas remains forever. Hence, the knowledge of the Vedas is eternal, which renders them a standard unto themselves. In this context, Swami Vidyaranya had stated that only an individual who had comprehended nature, standards, benefits, relationship and authority wasentitled to undertake a commentary on the Vedas. This brought about a harmonisation of the applicable rules.
Is Commentary Necessary?
The Vedas declare that swadyayodhyetavyaha, which signifies that the Vedas are to be studied. The following queries immediately come to mind; whether the study of the Vedas means the reading of the letters in them? What is the necessity of meaning? Is there any necessity to write a commentary on the Vedas?
The word study has a wider significance. The study of any subject is incomplete, if the learner merely learns the words or sentences in that subject, without understanding. According to the Vedic principles, a person who has undergone the upanayanaceremony should study the Vedas, without seeking any result from such study. The learner should acquire knowledge about the meaning of the words, otherwise study is futile. The student who learns the Vedas, with the meaning of the words in it, receivesuntold fortunes and is absolved of all his sins.
Therefore, the study of the Vedas includes learning the gist of the mantras. Education without the knowledge of its meaning is like a stove devoid of fire. It neither cooks nor does it burn a blade of grass. The Vedic student, who does not know the meaning of the mantras, is like a slave who bears heavy loads. He cannot become the master. On the other hand, he, who studies the Vedas with meanings, casts off his sins, by means of the knowledge gained. Moreover, he procures endless fortunes on earth. Such a person attains Heaven.
Some scholars are of the opinion that although it is important to learn the meaning, study means reading the text. As such, the mantrashave to be recited with a mental image of their meaning and purpose. Such recital, requires knowledge of the Vedas.
Sarvam papmaanam tharathi, tharathi brhmahathyam yosvamedhena yajathe, ya uchainamevam veda|
The person who conducts the Aswamedha yaga, as well as the person, who gains knowledge about the Aswamedha yaga, will be relieved of their sins. Therefore, reciting mantras without knowing their meaning and attempting to gain knowledge regarding the meaning of mantrashas the same outcome.
If the performance of the Aswamedha yaga, which requires a little effort and mere knowledge about the meaning, provides excellent results, then what is the necessity to perform yagas, by adopting elaborate procedures? Is the performance of such extensive rites necessary?
This is an incorrect deduction. People commit grave sins, like taking the life of another person. Some people commit sin, with their mind, body or speech. As such, there are different types of sins. Similarly, different outcomes are attendant upon performing the various rites. It is the desire of all to reach Heaven after death, and there are several methods to achieve this goal.
The Agnihotra can be completed within half an hour. The darsapurna masa kratusare conducted in a day. The jyothishtoma is concluded in five days. If the outcome of all these activities is the same, then why should one choose the activity that takes longer?
This analogy can be applied to the necessity to know the meanings and to learn without knowledge of meanings. The outcomes for these activities will be different. Therefore, one should obtain Vedic knowledge.
Ubhe cha kuruthe ya schaithadevam veda yascha na veda|
Yadena vidyaya karothi thadena veeryavattaram bhavathi|
The application of a Vedic mantra will be the same, whether it is chanted by a person who has studied the Vedas without knowing the meaning; or whether it is recited by a person who has gained proficiency in the Vedas. However, the application made by the latter will produce better results, in comparison to the person who does not know the meaning of the mantra.
The Brahmanas state that the Lord Prajapathi had established three types of activities. These are:
Agnihotra, which can be performed with a little effort and resources.
Paurnamasya and Amavasya Ishtis, which involve significant effort.
The Soma yagas, such as the Agnishtoma, Vukthya, and Atiratra, which have to be performed in five days, and which entail extensive effort and substantial resources.
Prajapathi evaluated the outcomes of short-term rites and long-term rites, by placing them on a balance. He found that the outcomes of both types of rites were equal, even though the procedure and effort were different. From this perspective, it can be stated that the person who performs the Agnihotra rite everyday achieves the results of the Agnishtoma rite. He who performs the Purnamaseshti rite achieves the outcome of the Vukthya yajna. Similarly, the Amavaseshti rite produces the effect of Atiratra rites.
However, there is a rider in this explanation. The person conducting the rite must have complete knowledge about the outcomes of different yajnas and their principle. Only such persons can retrieve an equivalent result from any type of yajna or rite.
In the Vedas, activities end with the utterance of the terms ya evam veda. It is clearly declared in the Vedas at several places that a person must have knowledge regarding the meaning of the mantras, in order to obtain the results of his activities. As such, whatever the situation or context, the knowledge of meanings is very important for the end results. This is the fundamental reasoning, as established by the examination of the different aspects, as explained above.
Contradictions in the Vedas
The subject matter of the Vedas is divided into the Karmakanda and Jnanakanda. The former describes the various rituals and sacrifices, whilst the Jnanakanda deals with the highest knowledge. The performance of the rituals and sacrifices, enjoined in the Vedas provides fortunes, fulfils desires and helps in the attainment of salvation.
The Karmakanda specifies four types of activities, namely, nitya, naimitthika, kamya, and nishidha.
Nityakarma is what is to be performed daily. It should be done systematically, without any deviation. An instance of this is the daily Agnihotra, which has to be performed till the end of one’s life.
Naimitthika karma, is performed if any incident takes place. for example, if there is a fire, then the owner of the house that caught fire has to offer purodasam to the deity Agni.
Kamyakarmais to be performed if a desire is to be fulfilled. For instance, if a person desires cattle, then he has to perform the chitrayaga.
Nishidhakarma denotes prohibited activities. The performance of these acts proves to be detrimental to the interests of their performer. For example, a person should not talk with a woman during her monthly periods.
By performing the nitya and naimithika karmas, a person can eliminate the deficiencies caused by the non-performance of the prescribed duties. Moreover, such a person is unaffected by past sins.
Vihitha syananushtanath nindithasya (nishidhasya) cha sevanath|
Anigraha chendriyanam naraha pathana mrichathi|
People are compulsorily required to perform certain religious duties, such as the sandhyavandana. These constitute the vihitha karmas. Furthermore, individuals should not indulge in prohibited activities, and they should control their sense organs.
The question arises, as to whether the daily rituals provide any specific result?The Vedas direct that a person must perform the Agnihotra every day till he dies, and that he should not seek any result from this activity. No specific result had been described for conducting this ritual. However, it is implicit that the performer of this ritual would receive excellent results, like Heaven.
The results obtained from such activity can be understood from the following example. A person planted a mango tree, in order to obtain mangoes. The tree after growing, not only provided mangoes, but also shade from the sun and shelter from the rain. The provision of shelter against the elements was an attendant benefit that had not been anticipated by the planter of the tree. Similarly, the rituals prescribed in the Vedas produce concomitant benefits to the performer. According to Maharishi Apasthamba, if we follow the duties prescribed by the Vedas, we procure an array of benefits, including the attainment of Heaven. All the aforementioned acts fulfil the desires of the performer, while bestowing supplementary benefits.
In order to eliminate suffering, an individual should abstain from the prohibited activities or nishiddha karmas. Such abstention protects a person from being condemned to Hell and from experiencing unfavourable effects. Moreover, the principal objective behind performing nitya and naimitthika activities is not the attainment of Heaven. These activities also provide several benefits to the practitioner, such as the promotion of enthusiasm, commitment, and mental purity. These traits promote the achievement of brahma jnana. As such, these activities should not be ignored.
Thametham vedanu vachanena brahmana vividishanthi|
Yajnena danena tapasa anasakena|
The scholars attain brahmajnana by chanting the Vedas, performing yajnas, donations, and tapas, and by fasting.
The Advantage of Jnana-Kanda
Now, another query arises, namely, what is the benefit of the Jnanakanda, if the Karmakanda provides all the required results?
A person, by performing good deeds, evolves to the higher planes, like Heaven. He stays in that plane, till such time as the virtue gained through his good deeds lasts. Once his virtue is exhausted on that plane, he has to take birth on earth. Thus, the performance of the Karmakanda does not stop the cycle of births and rebirths on Earth. The performance of Jnanakanda provides divine moksha, which is the highest result. The person who attains moksha is not reborn, and jnana is the sole means of attaining moksha. Thus, the Jnanakanda is an important part of the Vedas that provides a permanent solution to the practitioners. Moksha is also termed mukthi, and is of two types.
Sadyomukthi
The moksha that is attained by the jnani immediately after death is called sadyomukthi.
Kramamukthi
This mukthi consists of several stages. The jnani, after death, proceeds first to the Brahma plane. He stays there for a long time and experiences all types of pleasure. He also gains additional jnana or knowledge on that plane. After the exhaustion of all his virtue, he ceases to exist, along with Lord Brahma who also attains mukthi after His tenure as Brahma. This is known as gradual liberation or karmamukthi.
The Upanishads teach a few more things about the Brahmoupadesa and Brahmaprapthi.
Brahmopasana
This is of two types. In the first system, the person assumes an idol or an object as Lord Brahma and meditates upon it. This system is recommended for householders. In the second system, practitioners are required to meditate on the Nirakarabrahma, without any aid. This is suddha brahmopasana.
Both the systems provide the same benefit. However, the person who performs idol based upasana does not proceed to the plane of Brahmaand does not gain karmamukthi. The followers of the first system undergo rebirths. In this manner, the practitioners of Karmakanda and Jnanakanda receive benefits, in accordance with their practice.
The Structure of the Vedas
The Vedas are in the form of mantras and brahmanas.
The brahmana portion provides an explanation or commentary on the mantra portion. The YajurVeda starts with the mantra part.
The mantras are of three types, namely riks, samans, and yajassus.
Although the Yajur Veda contains some riks, it is nevertheless, termed the YajurVeda.
There are three sections in the YajurVeda; the advaryavas, yajamanas, and houtras.
The YajurVeda primarily deals with the Karmakanda. The darsapurnamaseshti is the first yajna and it is based on the YajurVeda.
The procedure to be adopted for the karmas is to be found onlyin the YajurVeda.
In instances where the karmas in this Veda are to be performed for specific reasons, the mantra parts of yajya puronuvakya have to be taken from the RigVeda and the stotras from the Sama Veda.
As such, the three Vedas are utilised in the yajna activities. The Yajur Veda is the basis for the Sama and Rig Vedas, in the context of karmas, and this has provided it with considerable prominence.
The modes of mantra and brahmana
The Vedasare a combination of mantras and brahmanas. The modes of these are as follows:
Mantra characters
Mananath thrayatha ithi mantraha|
That which protects its chanter is called mantra. There are several types of mantras.
Anushtana smarakas: These mantras teach the karma procedures. For example, the Uru pradhasva
Sthuti: The mantras that are used to praise the deities are called stuti. For instance, agni meele purohitham.
Twantam: These are used when addressing some entity. For example, Ishetwa.
Amantranam: These mantras are used when welcoming the deities. An illustration of this is Agna ayahi.
Praisha: These instruct the ritviks to perform some specific activity. For instance, agnidagneen vihar.
Meemamsa: These are expression forms to enquire about something. For example, adha svidhasi dupari svidaseeth.
Paridevanatmakas: These mantras are used to reproach or question someone. An illustration is provided by ambe ambike ambalike.
Question forms: Describe the questions arising in a conversation. For example, pruchamitwa paramantham.
Answer form: Provide answers to the questions arising in conversations. An illustration is provided by vedimahu paramantham.
Definitions: These serve to define a thing or word. For example, thasma dudake muchyathe.
The various forms of brahmanas
Rational form: for finding a reason. For instance, thena hyannam kriyathe.
Definition form: used for defining a word. For example, thaddaddno daditwam.
Praise form: employed in the praise of deities or objects. For instance, vayu rvai kshepishta devatha.
Reproach form: used to blame or point out the deficiency in a person or object. For instance, amedhya vai masha.
Doubt form: utilised to express doubts during discussions. For example, tadvya chikitsa juhavani ma howsha mithi.
Determinants of duties: these are very important sentences that determine the manner in which to use the mantras. An illustration is provided by yajamanena samitowdumbari bhavathi.
Parakrithi: these cause the performer to assume that the activity in question, is being done for his benefit. For example, mashaneva mahyam pachathe.
Purakalpa: these brahmanas describe the past of the performer. For instance, pura brahmana abhaishu.
Vyavadharana: these are defining sentences. For example, yavathoswan prathgruhneeyath.
The taittareeya brahmanas indicate time based activities.
Annual duty: this establishes the duties that are to be performed for a year. For example, samvatsara methadrvatham chareth.
Seasonal duties: duties that are to be performed during specific seasons. For instance, greeshme rajanya aadadeetha.
Monthly duties: duties to be performed during the month. For example, masi masi prushta nyupayanthi.
Thidhi based duties: duties to be performed on a specific thidhi or nakshatra. For instance, phalguni purnamase deeksheran.
Kalavidhi: duties that are to be performed during the morning, afternoon, and evening. For example, prathurjuhothi| sayam juhothi|
Nakshatra vidhi: these are duties that are to be performed when the moon is in a particular nakshatra. An illustration is provided by kruthika swagni madadheetha.
Conclusion
The Vedas have to be studied under the guidance of a Guru. They are to be learned along with their six branches. Intrinsically, there is no alternative to reading the Vedas, for individuals who desire liberation. One should not consider it burdensome to read and learn the Vedas. The initiate shouldacquireknowledge regarding the import of the words and mantras in the Vedas. As such, everyone must set aside some time, in order to study the Vedas.
Knowledge of Grammar and Meemamsa helps the learner of the Vedas to understand them. Moreover, scholars and commentators have provided a number of explanatory notes, with regard to the principles of the Vedas. The learner can understand the Vedic principles, via these elucidations. The earlier commentators had provided extensive knowledge about the Vedas. Their contribution is of immense help for the latter day generations. At present, anyone can understand the meaning of the mantras by referring to the explanations provided by the past commentators. In the absence of their contribution, it would not have been possible to determine the true meaning of the mantras. It is possible to ascribe a number of meanings to the mantras, and this could lead to pronounced confusion.
Vageesadya ssumanasaha srvarthana mupakrame|
Yannatwa krutha kruthyassyu sthannamami gajananam||
Yasya niswasitham vedaha yo vedebhyokhilam jagath|
Nirmame thamaham vande vidyatheerdha maheswaram||
Veda eva sadabhyasaha sthapa sthaped dwijothamaha|
Sruthyabhyaso hi viprasya paramam thapa uchyathe||
Nothing constitutes good practice other than the Vedas
The virtuous person must study the Vedas like tapas.
There is no better tapas other than the study of the Vedas.