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The Vedas
Swami Satyananda Saraswati
Teacher Training Course, Monghyr, October 1980
The Vedas are considered to be the most ancient literature in man's library.
According to conservative estimates, they are over 45,000 years old. We
know this because of geographical references in many passages of the Vedas
which differ completely with the geography existing today. The great astronomers
have also studied some of the passages in the Vedas and found references
to astrological conjunctions which occurred as far back as one hundred
thousand years ago.
Serious studies suggest that the Vedic hymns were not revealed at any
one time or place, but seem to have originated in different times, countries
and climates. Many of these hymns seem to have come down from the Arctic
zone in the North Pole. Now, of course, this region is full of ice and
snow, but once upon a time an advanced civilization of great culture and
learning existed there.
A few Vedic hymns also appear to have been written somewhere in the region
of Siberia, and others have come from certain areas of Afghanistan, the
heart of Lahore and the northern Punjab. But almost all the Vedas are
full of references to the Himalayas and the Ganga and Yamuna rivers.
Indian thinkers and great scholars from the west have concluded that
the Arctic zones must have been the first home of the Vedas. But with
the great geographical change that took place as the polar region became
a snow region, this civilization began to move towards a more habitable
land. These people ultimately found the plains of Ganga and Yamuna to
be most fertile and welcoming. From the archaeological excavations of
Mohenjodaro and Harappa which are now located in Pakistan, there is evidence
of this shift of the Arctic home of the Vedas from the polar region to
the Gangetic plain.
Vedic tradition
The literal meaning of Veda is 'revealed knowledge'. It is derived from
the ancient Sanskrit root vid which means 'to know'. In the Vedic tradition,
knowledge is not only intellectual; it also comes in the form of experience.
Therefore, we always refer to knowledge as being of two types - either
direct or indirect. Direct knowledge comes through the senses, mind and
objects, while indirect knowledge comes from within. It is what we call
intuitive knowledge.
Originally, the Vedic hymns were said to be divinely inspired by Lord
Brahma, who revealed them to the rishis in a higher state of consciousness.
Rishi refers to a person with inner knowledge or intuition. When the individual
mind is tuned to the cosmic mind, one arrives at a new dimension of consciousness
where everything that is thought, felt or seen becomes reality. This is
the state of revelation. The Vedic hymns were composed by different rishis
who had attained this state. For example, there was a princess who suffered
from leprosy and was cured. From this time on she devoted her whole life
to inner thinking. At a particular moment of inspiration, she began to
compose hymns and these became a part of the Vedas.
In ancient times the Vedas were not written; they were spoken and had
to be retained directly by the mind. No one took notes or studied from
books. This method, known as the oral tradition, greatly increased the
powers of the mind, particularly the memory. It is a fact that if man
depends too much on the written word, the mind grows weak and unreceptive,
and the memory remains dull. Memory only develops when the lessons are
given orally, not through books.
In the original gurukul, the rishi or guru called a small group of disciples
and taught them what he perceived during moments of ecstasy. After hearing
these divine revelations, the disciples tried to practise what they had
heard and keep it always in their hearts. This kind of teaching was later
compiled and became known as Shruti, meaning 'heard'. The guru knew it,
experienced it, and then revealed it to his disciples, who heard it. Then
what happened was that those who had heard the revelations from their
gurus eventually had disciples of their own, and so they passed on this
knowledge to them, not as direct revelations, but as something they had
remembered. In this way, the knowledge which was originally transmitted
by inspired gurus, was frequently passed down by intellectual gurus. It,
therefore, became known as Smriti, meaning 'memory'.
Thus we have the Vedas which are Shruti, knowledge obtained by direct
revelation, and the Smritis, knowledge retained by memory and then passed
down through the ages in the form of stories, so that the common man would
remember. After the Vedas and Puranas, one more system developed, that
is known as Sutras. Sutra means 'thread'. Here all the different thoughts
on one topic were threaded together. When the guru was teaching a number
of texts, the disciple just noted down a few things. Then that small thread
had to be interpreted and explained in the form of commentaries so that
the layman could understand. Thus, we have sutras on hatha yoga, karma,
bhakti, and Vedanta. These small books contain the centralized themes
of what the disciples learned from the guru, noted down and passed on
to their disciples. They are very brief summaries, but their commentaries
fill volumes.
The four Vedas
The Vedas are an incomparable source of knowledge. The language in which
they have been written is very exact and clear from every point of view.
You cannot find even one flaw or exception in the grammar or expression.
The Vedas are not just a scriptural text, they are a form of literature.
Just as in science there are so many subjects and classifications, in
the same way, the Vedas include so many branches and topics.
The most ancient of the four Vedas is Rigveda.
These were the verses which supposedly came down from the Arctic zone.
They contain the myths of the Aryan gods, descriptions of sacrifices and
other rites.
The second Veda is Yajurveda, which contains formulas for the sacrifices,
as well as for everything which man does in the path of life.
The third Veda is Samaveda, which includes the chants. This was the origin
of music. During the period when Samaveda was written, there were only
three musical notes - sa, pa and sa - the first, fifth and seventh. According
to tradition, the whole of the Vedas is always sung, not recited or repeated.
There are different ways of singing, but most of the hymns are sung in
these three notes.
The fourth Veda is Atharvaveda, and it comprises all the sciences. It
contains tantra and yoga as well as medicine, surgery, herbology, minerals,
archery, magic, sexual science, and many more topics. At first, the rishis
did not accept the Atharvaveda as revelation. They said that only higher
knowledge could be revealed, but ultimately, they had to accept that every
kind of knowledge can be a revelation, not only the knowledge about Brahman.
The four Vedas deal with hundreds of topics. They discuss everything
in life and after life. They refer to this planet that we live on and
the different constellations beyond our solar system. So you can find
every topic, whether it is spirituality, philosophy, politics or sociology.
They talk about the soul's journey after death; the possibility of life
in other solar systems; the fight between the divine and demonic forces
in man and in society. They do not merely discuss politics and empires,
they tell about geography and history as well as the absolute form of
creation.
Although the original language of the Vedas is Sanskrit, they are how
available in translation all over the world. However, the translations
which were done in the early part of the century are generally not as
perfect as those which came later. This is because the first western scholars
were very limited as far as guidance was concerned. When Max Mueller came
to India for research, the intellectual class was totally blinded by western
imperialism and had forgotten their own heritage. Only the brahmins could
help him, but they knew no English. So an interpreter was needed and usually
the interpreter had no background in the subject. Therefore, these earlier
translations were very often inept.
The four divisions
The topics discussed in each of the four Vedas were so numerous that
they had to be further classified into four divisions.
The first division is called Samhitas. This is a collection of mantras
and prayers presented to those individuals who practised ritualistic and
symbolic worship. They are used in various ceremonies such as birth, death,
marriage, building a house, opening a shop, starting of agriculture, initiating
a disciple, and for many other purposes.
The second division, called the Brahmanas, is a code of ethics meant
to be practised by householders. It is very technical and discusses everything
in relation to the family and society. For example, it tells why family
members should not intermarry; how a minister, a king, or a policeman
should conduct his affairs; how property should be changed over and taxes
levied; and all kinds of things. This division deals mostly with the mundane
aspects of life, although it is intended for spiritual life also.
The third division is called Aranyakas, the forest scriptures, which
were intended for those people who, having fulfilled their obligations
as householders, are ready to lead a more spiritual life away from the
family environment. How these people should conduct themselves, and live
with their wives, all the things they should do and should not do, are
contained in this third division.
The fourth division is the Upanishads. They deal purely with philosophical
matters such as the Atman, the supreme being, the higher consciousness,
and how to attain this supreme state in life. These were revealed to sannyasins
who had fulfilled all their worldly obligations and attachments, no longer
had desire for property, power and responsibility, and who wanted to live
alone. For them, the most marvellous literature is the Upanishads. These
books don't speak about birth, death and marriage. They only speak about
one thing; Brahman, the Absolute, the total reality.
These four divisions of the Vedas have influenced civilizations and cultures
for many thousands of years. They make it very clear that the purpose
of human life is to attain divine consciousness. We may have desires,
passions and ambitions, but the spirit of every man is a pilgrim, a traveller
to that higher divine consciousness. All beings, not only man, are related
to one another. The different species are one link in a great chain, and
according to the Vedas, human birth is considered to be a very important
milestone in the evolution of the soul.
As a human being, you are born with a certain amount of self-awareness.
Man is not great just because he has developed a logical or reasoning
mind. There are many animals with a more competent and sensitive mind
than man, but man has come to the point where he is aware of himself.
If a man is suffering he knows that he is suffering and he knows that
he knows he is suffering. It is not just that he is reacting to nervous
or sensual pain.
Therefore, the Vedas speak of one thing - Brahman or universal consciousness,
which is permanent in everything, sentient, and insentient. This should
not be misunderstood as mind, intellect, feeling, knowledge or sensation.
It is completely different from and transcends all that.
Unity through diversity
In the Vedas there is what we call a tradition of free thinking. Therefore,
the thousands of hymns are definitely not very uniform or systematic.
For instance, people are sitting and discussing the reality of nature,
or the source of life: 'life is an accident,' says one thinker. 'No, God
created it,' says another. 'It is cosmic will,' puts in a third. 'No,
it is just the way of nature to create itself,' says a fourth.
All these concepts are found in the Vedas. Thus in the Hindu religion,
there are so many branches of thought. If you believe in a personal god,
that is in the Vedas. If you are an atheist and believe that creation
is the result of biological interaction between male and female, that
is also in the Vedas. Or if you think that, due to some accident, the
earth broke away from the sun, and thereby developed an environment suitable
to support life, this too is in the Vedas. If you believe that God is
nameless and formless, existing everywhere in everybody - you will find
that view also in the Vedas.
So we can conclude that the Vedas are a process of free discussion that
took place between human beings over thousands of years. For example,
you may say, 'God is sitting there sending orders.' Someone else who thinks
in his own way, writes down your ideas, but will say that he disagrees
and explains why. Therefore, in the Vedas, no idea, discussion, or conclusion
about higher thinking has been rejected.
Human beings must proceed on to spiritual life and enlightenment according
to their own status in life. If you' speak about absolute Brahman or formless
reality, no one will understand. Even in temples and churches there are
many who do not know what the gods and goddesses represent, nor why they
go there and bow down.
The important thing is, how does man proceed according to his limitations?
Does he change his way and come to your way? What is the certainty that
your way is correct and his way is wrong, or his way is correct and yours
is wrong? Therefore, the Vedas say all ways are right. If you are a traveller
on the spiritual path, it does not matter which way you take as long as
you keep on walking.
In the Rigveda there is a mantra which translates: "The reality
is one, but those who know, speak of it in different terms." The
truth, the absolute experience, can be described in many ways. Therefore,
the Vedas have long been considered the fountain source of a people who
believe the ways are many and the goal is one.
A Vedic story
The culmination of the Vedic knowledge is the Upanishads. They comprise
discussions and instructions between the guru and disciple. The guru is
imparting knowledge of the higher self, super awareness, or God, directly
to the disciple.
The following story is taken from the Katha Upanishad, a very important
text. Once there was a great rishi, who was growing old and wanted to
give away all his possessions in charity. When his small son saw him giving
everything away, he asked: 'Father, to whom will you give me?' The father
ignored him, so the persistent boy asked again: 'Father, to whom will
you give me?' The father still ignored him. Then, he asked a third time:
'Unto whom will you give me?' The father was annoyed and said: 'Unto death
I shall give you!'
Immediately the boy transcended this mortal plane and entered the plane
of death. There, he waited at Yama's gate for three days and nights because
the Lord of Death was out at that time. When the Lord of Death came back,
he heard that a child had been waiting to see him. He came to the boy
and said: 'My child, you have been waiting at my gate for a long time
and you are the son of a great sage. I am sorry. You may ask me for three
boons.' So the boy asked for the first two boons and they were granted.
But the third one was not so simple: 'Some say there is survival after
death, while others say there is not,' said the boy. 'Please tell me which
is the truth.'
The Lord of Death replied: 'I cannot answer this question. It must remain
a secret for all time. Nobody should ever know the answer." The child
said: 'But I want to know.' Then the Lord of Death gave him many temptations:
'I shall give you gold, diamonds, damsels, whatever you want, even a kingdom,'
he said, 'but do not ask me this question.' Then the child said: 'What
you are offering is very pleasant, but it is mundane. I want that which
will give me spiritual awareness and real knowledge.'
Then the Lord of Death went on to instruct the little boy in the mysteries
of life and death, mind and soul. In one of the stanzas the Lord of Death
says: 'This is the razor's edge on which you have to walk.' Here he is
referring not only to the difficulties of spiritual life, but also to
the point at which you have to die, not physically, but on a different
plane. This mundane awareness has to cease, and therefore he makes clear
the difference between mundane awareness and spiritual awareness. Mundane
awareness is ever changing but spiritual awareness does not change. It
is permanent. So, these are the subjects discussed in many, many ways
in the Upanishads.
The Puranas
Besides the four Vedas, there are the eighteen books of stories known
as the Puranas. These talk about the same topics already discussed, but
here they are interpreted in story form so that the absolute truth can
be remembered by the people.
These stories are written in a very interesting style. There is everything
from poetry, music, excitement, exaggeration to realism and austerity
of expression. Beauty is described in the language of beauty, a flower
in the language of a flower, a warrior in the language of a warrior.
Here the process of evolution is explained in the form of stories, such
as the ten avataras or incarnations of Vishnu, which goes something like
this: first the water was born and God incarnated in the form of a fish
- Matsya avatara. Next God was born in the form of a tortoise - Kurma
avatara. The third time he came as a boar- Varaha avatara. The fourth,
a half man/half lion - Nrisimha avatara; the fifth as a dwarf- Vamana
avatara; the sixth, an angry, violent man - Parasurama. In the seventh
stage, God incarnated in the form of Rama, a disciplined, calm, quiet
and purposeful man. In the eighth incarnation he was Krishna, a romantic
youth, playing the flute, eating butter and cheese, dancing and playing
with girls, but at "the same time, teaching yoga. In the ninth incarnation,
he was born as Buddha, who taught the way of love, compassion and non-violence.
Finally, the tenth incarnation is Kalki avatara, yet to come at the end
of the Kali Yuga.
These divine incarnations are the main theme for many of the stories
told in the Puranas, but the description is very poetic. In India, all
the children are used to hearing these stories from their mothers and
grandmothers. So, to us, they seem to be very real. Even in the external
sense, they appear real because the evolution of the universe has proceeded
in nearly the same way. If you study Darwin's theory, you find almost
the same progression: water, reptile, mammal, stone age man, civilized
man, wise man.
One thing you must remember, Indians are very talkative people. It is
difficult for them to agree, they always say, 'Is that the truth? How
do you know it?' They have a very democratic way of thinking because they
have always been free to think. So there are many stories about creation,
such as the one about the ocean of milk.
In the middle of the ocean is a large serpent upon which Lord Narayana
or Vishnu reposes. You must have seen this picture; the hood of a snake
shading his head and Lakshmi, his beautiful consort, shampooing his feet.
From Vishnu's navel springs a lotus and on the pericarp sits an old man
with a long, flowing white beard and four heads. His name is Brahma, the
creator. He created the earth, moon, sun, and everything in the manifested
universe.
This is another type of story to exemplify a different way of thinking.
All these books talk about the various possibilities of events. Now it
is you who has to find out what is the truth. Once you go into those views,
you will be surprised and also a bit confused, because they are so rich
in explanation, you do not know what is the truth. One says water, fish
and tortoise are the first stages of creation. Another says, 'No, it began
with the ocean of milk, and Brahma is the creator.'
So if you wish to penetrate this fascinating form of philosophical discussion,
it will be better to plunge straight into the various texts. In fact,
when I was reading them, I was completely surprised by the infinite varieties
of expression along with the use of poetry to talk about the highest truths.
Everything is explained through illustration and you get a wonderful glimpse
into the Hindu way of thinking, which is said to be the basis of all philosophies
and spiritual life.
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