Non Dualism

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Message of the Vedas

Embodiments of Divine Love! The Vedas are the recordings of sages to whom the

mantras were revealed. They proclaim the transcendental Truth, which is not

changed by time or place. They indicate the means to prosperity and security for

the denizens of the three worlds.

 

Veda is derived from the root " Vid " , which means, " to know " . The Veda teaches

how to achieve purity of heart, getting rid of impurities.

 

The Vedas have been declared to be infinite and hence beyond the comprehension

of common people. In the beginning there was only one Veda. To study it

considerable time and effort were needed. Vyasa divided it into different parts

to enable people to study as well as practice the teachings of the Veda. Out of

the countless number of hymns, Vyasa gathered some Rks and compiled them in the

Rg Veda, collected some yajus to form the Yajur Veda and some Samans to make up

the Sama Veda.

 

The Rg Veda is mainly devoted to hymns in praise of various deities. The Yajur

Veda consists of mantras for worshipping the deities. The mantras of the Yajur

Veda are used in the performance of yagas and yajnas and in doing acts of

charity. Each Veda has three sections: Brahmanas, Aranyakas and Upanishads.

The purpose of Vedic mantras

The Vedic mantras were utilized in yagas and yajnas (ritual sacrifices) for

promoting the well being of society and the world. They were intended to secure

timely rains so that the crops may be good and there may be prosperity all

round. The mantras, which form part of the Karma Kanda (the path of rituals),

were regarded as conducive to the promotion of general well being and happiness.

 

The Yajur Veda is devoted entirely to the worship of the deities. It consists

of two divisions-- Krishna Yajur Veda and Sukla Yajur Veda --which are based on

two traditional distinctions. Sukla Yajur Veda belongs to the Brahma sampradaya

(Brahmic tradition) and the Krishna Yajur Veda to the Aditya sampradaya.

Adherents of the Sukla Yajur Veda are largely confined to North India, while

Krishna Yajur Veda has its adherents mainly in South India.

The Vedas developed under nine heads:

 

Sruti;

Anuswara;

Trayee;

Aamnaayam;

Samaamnayam;

Chandas;

Swaadhyayam;

Gama; and

Aagama.

Sruti refers to the process of learning the Vedas from a preceptor by

practicing the precise manner of chanting the mantras and thereby acquiring

proficiency in the recitation of the Vedas. The sounds have to be reproduced

exactly as taught by the preceptor by listening to him with intense earnestness.

The Vedic mantras are thus learnt entirely by listening.

 

Anuswara refers to the practice of repeating the mantras learnt from the

preceptor, contemplating on them and preserving them in their purity by constant

recitation.

 

Trayee: Originally only three Vedas--Rg, Yajur and Sama Vedas--were considered

Apourusheya, without a human origin (that is, emanating from the Divine). The

Atharvana Veda comprises hymns taken from the Yajur Veda. Because of their

Divine origin, the first three Vedas were called " Trayee " (the Triad).

 

Aamnaaya refers to constant contemplation of the root syllable " Na " . Acquiring

knowledge of the Vedas by this practice has been described as Aamnaaya and

Samaamnaaya.

 

One meaning of Chandas is that it is knowledge, which should be guarded in

secret and propagated with care. The Vedas are also described as Chandas. The

entire Sama Veda consists of Chandas.

 

Swaadhyaayam refers to the process by which the Vedas have come down from

generation to generation, through father to son, in genealogical succession.

Acquisition of Vedic knowledge was not through books. It was transmitted from

preceptor to disciple over the years. It is because this knowledge was handed

down directly from preceptor to pupil, it has been described as Swaadhyaaya.

Gama and Aagama are the names given to the inhaling and exhaling of the

Lord's breath which were the origin of the Vedas. All in all, the Vedas

represent the emanations from the breath of the Lord.

 

The great sages who listened to these mantras as revelations from the Divine

found the key to them in eight basic letters. All the Vedic mantras with their

musical rendering were remembered by reflecting on the eight letters: " A, Ka,

Cha, Ta, Tha, Pa, Ya, Sa. " The great seers fostered the Vedas by the use of

these letters.

Neglect of Vedas is cause for spiritual decline

Each of the Vedas had several saakhas (branches) and upasaakhas

(sub-branches). Out of the 20 branches and 21 sub-branches of the Rg Veda, only

three have survived today. Likewise out of 96 branches of Yajur Veda only two

have survived the ravages of time. Sama Veda, which had 1000 branches, retains

today only three branches. If so much of spiritual treasure is contained in the

few branches of the Vedas that have survived, how much greater would have been

the spiritual heritage of the Bharatiyas if the Vedas had survived in their

entirety! It is because of the neglect of the Vedas that the spiritual and

scientific knowledge of Bharatiyas experienced a steady decline. As a

consequence they developed a narrow outlook. Broadness of vision suffered an

eclipse. Today the numbers of those who have no love or respect for the Vedas

are on the increase. Even among the Brahmins interest and concern for the Vedas

have declined.

 

Who are Brahmins? Brahman means the embodiment of mantra. Only those who

constantly recited the mantras embodying the Brahman were called Brahmins. Today

Brahmins have forgotten these mantras. Owing to the impact of modern education,

the greed for money and the growth of narrow-minded interests, they have

forgotten their inherent divinity. As a consequence, peace and security have

become casualties.

 

What is meant by Veda? One meaning is eruka (awareness). Another is thelivi

(intelligence). A third meaning is viveka (discrimination). All those who wish

to develop discrimination should be deeply interested in the Vedas.

 

Today intelligence is being developed and used only for acquiring positions and

possessions, for securing comforts and conveniences and not for developing good

qualities and becoming good men engaged in Godly pursuits. All their

intellectual abilities are being misused for trivial purposes.

The universal outlook of the Vedas

The Vedas have emphasized that man will be truly human only when he lives up

to human values and practices the good life. Many who chant the Vedas these days

have difficulty in understanding their purport. When they fully understand the

meaning and chant the mantras, they will derive greater joy. Only then they will

experience the full sacredness and potency of the Vedas.

 

The Vedas have a universal outlook, embracing all that is noble and sacred.

They have taught the principle of samatwa (equality) in respect of everything.

They have proclaimed the concept of oneness. They taught men to face joy and

sorrow with equal serenity.

 

Those who utter the mantras today do not grasp their inner meaning. Even if the

full meaning of a single mantra is understood, it will be sufficient. Every day,

the santhi mantra is recited: " Om Sahanavavathu; sahanau bhunaktu; sahaviryam

karavaavahai " . What does this signify? " Let us move together in unison. Let us

live in harmony in communion with each other. " What a wide vision is present in

this mantra!

 

Even such broad-minded mantras have been interpreted in a narrow sense in later

years. Hence you do not find today even a thousandth of the sense of equality

and amity which prevailed in those times. It is because men's attitudes and

feelings have declined below the human level that so many divisive forces have

cropped up.

Significance of Yajnas

Thirty-three deities are mentioned in the Rg Veda. Of them, the Sun-God is the

most important deity. His power is felt all over the world. In this Yajna, the

Sun is called Ritwik. His other names are: Hota and Brahma. It is the Sun God

who carries to the deities concerned the offerings made in the yajna. Agni, the

God of fire, is an image of the Sun. Agni has a form of his own. Agni has

parents. This morning, before the yajna began, two priests churned two aranis

(sticks) to produce fire for the yajna. The Fire-God is said to have consumed

his parents immediately after his birth. The lower Arani is the mother and the

stick on the top is father. The fire produced by churning them burns away the

sticks. The flames arising from the fire are the tongues of the Fire God. The

rays coming from the fire are so many heads of the deity. The Agni-Principle is

immanent in every person. The inner significance of this is that every person is

inherently divine.

When the mantras are chanted and offerings are made in the fire to the Lord,

the grace of the Lord is showered on the people in the form of peace and plenty.

There is a saying: " As is the fire, so is the smoke. " As is the smoke, so are

the clouds. As are the clouds, so is the rain. As is the rain, so are the crops.

As are the crops, so is the food. As is the food, so is the intellect. As the

clouds these days are not formed by the smoke coming from yajnas, the food

consumed by the people is not conducive to the growth of intelligence. When the

smoke going up from the yajna-kunda enters the clouds, you have sacred rain,

which helps to purify the crops and sanctify the food that is consumed. As a

result, the people are sanctified.

The Bliss derived from sacrifice

 

But today if people are filled with bad thoughts and evil intentions it is

because these sacred yajnas and yagas are not performed. Many persons ask in a

carping spirit: " Of what use is the expending of so much ghee and other

materials as offerings in the fire of the yajnas and yagas? " The purpose will be

clear only to those in the know of the inner truth. A farmer tills his field and

scatters over it a bag of paddy seeds. To the ignorant observer this may appear

a waste of precious grain. But the farmer knows that in due course he will reap

a harvest of hundred bags of paddy. Likewise the offering of ghee and other

precious things in the yajna with mantras will result in countless benefits in

good time. People may notice only what is being offered. But they have no idea

of the benefits that will follow.

 

It should be realized that only today's Thyaga (sacrifice) can lead to

tomorrow's bhoga (enjoyment). When the sacrifice is made with a full heart, the

returns will also be equally abundant.

 

Unfortunately, man today does not even dream of making any sacrifice. When a

pretence of sacrifice is made, it is only a concession to fashion. Very few have

any idea of what real sacrifice is. As a consequence, the wealthy, in spite of

their riches, have neither peace nor security. The affluent do not care even to

give a little food to the destitute at their gate. But these misers drop bagful

of money in the hundi in a temple. These foolish persons fail to see the

divinity in fellow-human beings and make offerings to an inanimate object.

Do not bargain with the Lord

Does God, who is the source of all wealth, need your petty offerings? You must

use your wealth for righteous purposes. Help the indigent and the needy. There

is selfish motive even in making offerings to the deity. Something small is

offered in expectation of a big return from the deity. A man prays to the Lord:

" Oh Lord! if I win ten lakhs of rupees in a lottery I shall offer ten thousand

rupees to you. " What kind of bargain is this? It is a pity that such silly ideas

are rampant today.

 

The reason is: the people have forgotten the secret of the Vedas. They offer a

molehill and crave for a mountain. This is a complete caricature of devotion. It

is such pseudo-devotees who are on the increase today. They are all the time

seeking to enter into petty deals with the Divine. Every prayer, every sadhana

is replete with selfishness and self-interest.

 

Everyone seeks benefits, but is not prepared to make any sacrifice. What is the

sacrifice that is to be made to God? First of all, your bad qualities. Acquire

good

qualities. Shed your narrow outlook. Cultivate a broad vision. Today the

foremost need is to develop the spirit of sacrifice. You are not expected to

give away all your wealth and possessions: What is required is a sense of

Compassion at the sight of a suffering being. When the heart melts, that itself

becomes sacrifice. What we witness today is not the melting of hearts but their

hardening.

 

You will not carry your wealth with you when you leave the world. Even while

life remains, render help to those who need as much as you can. The quintessence

of the Vedas is the glorification of sacrifice as the supreme virtue.

 

Of what avail is all your study or listening if there is no change in the way

you live and you have not understood your true nature? The highest knowledge is

understanding the value of sacrifice. It is a source of limitless joy. It leads

to immortality.

The greatest means to realize the Divine

The lesson to be learnt from the performance of yajnas is that sacrifice is

the greatest means to realize the Divine. The essential meaning of the Veda is

that to secure enduring bliss, the spirit of sacrifice has to be cultivated, the

significance of yaga has to be understood and we must lead a Godly life.

 

The Vedas have been mainly concerned with the Pravritti Marga (the Path of

Action). All the different branches of knowledge--physics, chemistry, botany,

economics, music, etc.--are covered by the Vedas. These are concerned with the

external world. Hence the Vedas have been considered dualistic. Only the

Upanishads have taught the Nirvritti Marga (the Path of Knowledge) by going

within oneself. This means that, of the four Purusharthas, the four main goals

of man- Dharma, Artha, Kama and Moksha--the Vedas have been concerned with only

the first three.

 

The Upanishads declared that the nature of the Supreme can be grasped only by

the Path of Knowledge. Knowledge is of two kinds: Para Vidya and Apara Vidya

(the Higher Knowledge and the Lower Knowledge). All that is learnt by the

educational process today falls in the category of Apara Vidya (Lower

Knowledge). Knowledge relating to Dharma, Artha and Kama also comes in this

category. Only knowledge relating to Moksha (Liberation) constitutes Para Vidya

(the Supreme Knowledge). We have to acquire that Para Vidya. That knowledge is

found in Vedanta. The Upanishads come at the end of the Vedas. The essence of

all the Vedas is to be found in them.

 

While Veda is dualistic, Vedanta is Advaita (nondualistic). Non-dualism is the

means to experience Ananda (Bliss). The ego ('I') principle is predominant in

the Vedas. Vedanta has declared that the elimination of the ego ( " I " and " Mine " )

alone can lead to Realization. The 'I' has to be rooted out. As long as you

adhere to the 'I', you are bound to the phenomenal world. You cannot attain the

Higher Knowledge. You have, therefore, to understand the distinction between the

Vedas and the Upanishads.

 

It is only when you understand the essence of the Vedas as expounded in the

Upanishads and put into practice the message of the Vedanta, you will realize

the true meaning of Advaita (Non-dualism).

 

 

 

 

 

 

 

Moody friends. Drama queens. Your life? Nope! - their life, your story.

Play Sims Stories at Games.

 

 

[Guest guest]

HI

 

" Trayee: Originally only three Vedas--Rg, Yajur and Sama Vedas--were

considered Apourusheya, without a human origin (that is, emanating from the

Divine). The Atharvana Veda comprises hymns taken from the Yajur Veda.

Because of their Divine origin, the first three Vedas were called " Trayee "

(the Triad). "

 

only thing which i wanted to say is, vedas are Trayee means three vedas,

they are not divided as rig,yaju and sama, but point to be noted here is,

vedas are divided as

1. gadya (text)

2. padya (poem)

3. padya sung with swara (poem sung with music)

 

then what are rig,yaju,sama and atharva vedas?

 

they are called shakhas of vedas (shakha means branches)

 

please note that all the 4 shakhas belong to either of the above 3

subdivisions, but mostly

rig shakha is padya, yaju shakha is gadya, and most the mantra from rig,

yaju shakha when sung with proper music becomes samashakha

when what is atharva shakha?

this shakha is composed by rushi called atharva, hence it is atharva shakha

hence atharva veda, plz note it is not atharvana veda

 

then what about shukla and krishna yaju shakha?

these two are sub divisions of yaju shakha,

 

thanks

Narendra

 

 

 

 

 

 

 

On 7/15/07, Shakti <mi_nok wrote: