[world-vedic] esams may

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Veda-bhasya from Hindu Dharma

The sound of the Vedas must be kept alive. For this purpose, it would be enough

if Brahmins memorised the mantras and chanted them every day. The power of the

sound, the power of the mantras vocalised, is sufficient to bring good to

mankind. I said, you will remember, that chanting the Vedas with faith, even

though without knowing their meaning, is " viryavattaram". The statement,

however, does not fully reflect my view.

A student will have to spend many years to memorise the Vedas and study their

meaning. It is not easy to keep him confined to the Vedic school for such a

long time. I must explain here why I said that " it is not necessary to know

the meaning of the Vedas and their sound is all we need". To insist that a

student should chant the Vedas only if he knows the meaning of the mantras is

expecting too much of him. It might also mean that nobody would come forward

even to memorise the hymns. In that case how will their sound be kept alive?

That is why I said, half seriously and half sportingly, that " the meaning is

not necessary, the sound would be sufficient. . . . ".

There must indeed be a large number of people who can chant the Vedas and keep

their sound alive. In addition, there must be a system by which some of them at

least will be taught their meaning. That is how we have come to be seriously

involved in teaching the Veda-bhasya( commentary on the Vedas). It is because

the Vedas are profound in their import that a number of great men have

commented upon them. Their efforts must not go in vain.

We perform a number of rites in our home: marriage, sraddha, upakarma, and so

on, and during these functions we chant Vedic mantras as instructed by the

priest. By the grace of Isvara we have not reached the unfortunate state of

totally discarding such rites. However, there is a declining trend, a weakening

of Vedic practices. One important reason for this is that we do not know the

meaning of the mantras chanted. Educated people nowadays have no true

involvement in rites in which they have to repeat the mantras after the priest

without knowing the meaning.

We cannot expect to convince people that the chanting of the mantras( even

without knowing their meaning) is beneficial. The hymns for each function are

different and also different in significance. If we appreciate this fact, we

will realise that there is a scientific basis for them. Besides, they have an

emotional appeal which willl be evident only when we know their meaning. So to

know the meaning of the mantras is to have greater involvement in the functions

in which they are chanted. That is the reason why the mouthing of syllables

purposelessly has come to be [irreverently] likened to the chanting of "

sraddha mantras". The meaning of the mantras ( including those chanted at

sraddhas) must be understood by the priest as well as by the performer of the

rites; we must evolve a scheme for theis purpose.

First the priest himself must know the meaning of the mantras and the

significance of the rituals at which he officiates. Today the majority of

priests are ignorant of the meaning of what they chant. If a karta or a

yajamana (the man on whose behalf a rite is conducted) asks his priest, " What

does this mean? ", the latter is unable to give an answer. How would you then

expect the karta to have faith in the rites?

I believe that many middle-aged people today are keen to know the meaning of the

mantras. I also think that if they tend to lose faith in rituals it is because

they have to repeat parrot-like the hymns chanted by the priest. So we are

making efforts to ensure that those who officiate at rituals (the upadhyayas)

accquire proficiency in Veda- bhasya to enable them to explain the meaning of

the mantras.

According to the Nirukta( one of the six Angas of the Vedas) a Brahmin comes

under a curse by chanting the Vedas without knowing their meaning.

A number of great men have written commentaries on the Vedas so as to inspire

faith in the sacraments. Sri Madhvacarya has written a commentary for the first

40 suktas of the first kanda of the Rg Veda. Skandasvamin has also written a

bhasya on the Rg Veda. To BhattaBhaskara we owe a commentary on the

Krasna-Yajur Veda, and to Mahidhara on that of the Sukla-Yajur Veda. In recent

times, Dayananda Saraswati and Aravinda Ghose as well as his disciple Kapali

Sastri have written expository treatises on the Vedas. Though there are so many

commentaries, the one by Sri Sayanacarya is particularly famous: many scholars,

including Western Indologists, treat it as authoritative.

There are five Vedas if you reckon the Yajur Veda to be two with its Sukla and

Krsna divisions. Sayana has written commentaries on all the five. Expository

treatises on the Vedas had been written before him but he was the first to

write a bhasya for all the Vedas.

Though Sayanacarya's commentary had been studied for centuries, a stage came

recently when we feared that it would cease to hold any interest for students.

Those who learned to chant the Vedas, without knowing their meaning, became

priests while those who studied poetry and other subjects did not learn even to

chant the mantras. So much so interest in the study of the Veda-bhasya declined.

It was at this time that the Sastyabdapurti Trust was formed with a view to

maintain the study of the Veda-bhasya.

When the Trust started to conduct examinations, the Veda-bhasya meant no more

than the printed text of the Vedic commentary kept in bookshops. The publishers

were then worried that not many copies would be sold. After the creation of the

Trust we gave students not only scholarships but also copies of the

Veda-bhasya. Our worry now was whether there would be enough copies in stock

for fresh students. It is with the grace of Parasakti, the Supreme Goddess that

we have succeeded in reviving the study of the Veda-bhasya. And so long as we

have her grace there will be students ready to learn the subject and there will

also be enough copies of the text.

On the eve of a wedding, upanayana or simanta ceremony, we must consult a Vedic

scholar who knows the Veda-bhasya to explain the meaning of the mantras

employed in these rituals. On the day of the function itself the time at our

disposal would be short. If we grasp the meaning and significance of the

mantras beforehand we will have a more rewarding involvement in the function.

Nowadays, we do not have a month's time in which to prepare for a wedding. The

problem facing the bride's people is which group is to play the band, who is to

give the dance recital, how the marriage procession is to be conducted. . . We

attach the least importance to that which is the very soul of the marriage

sacrament, I mean the Vedic mantras chanted at that time. Those who recite

these mantras, the Vedic panditas, are also treated as the least important to a

marriage celebration. There are perhaps a few who have faith in the mantras and

for their benefit and enlightenment at least some Brahmins must be instructed

in the Veda-bhasya.

We print invitation cards for wedding and upanayana ceremonies and distribute

them among a large number of friends and relatives - in fact we invite an

entire town or village to the function. And we spend thousands. But we do not

pay any attention to the ritual itself, to its significance. This is not right.

 

If we know the meaning of the mantras chanted at a function, we stand to gain

more benefits from it. We go through rites because we do not have the courage

to give them up. Similarly, we must come to realise that it is wrong to perform

a rite without knowing the meaning of the mantras chanted; we must therefore

take the help of a pandita in this matter. As mentioned before, going through

works with a knowledge of the significance and meaning of the mantras is more

beneficial. We must have faith in the Upanishadic saying" Yadeva vidyaya karoti

tadeva viryavattaram bhavati".

At an upanayana, it is the brahmacarin (as the karta) who chants the mantras;

similarly it is the groom alone who intones them at a marriage. What do you

expect of all invitees to do at such functions? Do they come only for the

luncheon or dinner, or to keep chatting, to see the dance recital or to listens

to the nagasvaram music? Is their part only to make themselves happy in this

manner? No. The Vedic mantras deserve our highest respect. When they are being

intoned we must honour them by listening to them intently. The mantras create

well- being for all. If the invitees and others at a function listen to them

and are able to follow their meaning they will earn merit even though they do

not have the role of the karta in it.

Take the case of the asvamedha (horse sacrifice). Only a king who has subdued

all other rulers, that is a maharaja or a sarvabhauma, is qualified to perform

it. So only a monarch during a particular period in history, a monarch whose

sway extends all over the world, is entitled to conduct this sacrifice. The

asvamedha brings more benefits than any other rite. Now the question arises: In

any generation only one individual is perhaps capable of earning so much merit(

by performing the horse sacrifice). Why are the Vedas so partial that they have

made it impossible for the vast majority of people (who cannot perform the

sacrifice themselves) to earn such merit? Is it true that only a ruler, who has

immense strength and enormous resources at his command, is capable of benefiting

from such a sacrifice? If people of good conduct and character are denied the

same merit as a powerful emperor can earn, does it not amount to deceiving

them? How can the Vedas be so partial to one man?

In truth no partiality can be ascribed to the Vedas. A Vedic rite is admittedly

beneficial to the man who performs it. But, at the same time, it does good to

all the world. If I light a lamp in the darkness here does it not bring light

to all the people present and not to me alone?

It may be that the performer of a Vedic work receives more special benefits than

others. But the sastras shows the way by which these others may also reap the

same fruits as the karta- in fact the Vedas themselves mention it. If ordinary

people cannot conduct a horse sacrifice they may get to know how it is

performed. They may pay attention to the hymns chanted during the sacrifice and

also try to follow their meaning. In this way they derive the full benefits of

the sacrifice performed by an imperial ruler. This fact is referred to in the

section dealing with horse sacrifices in the Vedas.

In the same way, whether it is a marriage or a funeral, the merit will be earned

in full if we closely follow the rite and listen to the mantras with due

knowledge of their meaning.