Prajñānam Brahma 'Knowledge is Divine'
ऋग्वेद R̥gveda < ṛc "praise, shine" and veda "knowledge"
A note on Kannada-Telugu scripts
During 4th to 7th centuries CE the Early Bādāmi Chālukyās and Early Banavasi Kadambās used early form of Telugu-Kannada script in inscriptions. The early Eastern Chalukyas and Salankayana who ruled the Telugu and Kannada speaking areas. Telugu and Kannada belongs to Dravidian family of languages in southern India, Saatavaahanas introduced the Brahmi to present day Telugu and Kannada speaking regions. Telugu and Kannada scripts are categories under Old Kannada-Telugu script. Kannada became a literate language much ahead of Telugu language. Both Kannada and Telugu produced the poetry during the eighth century. The full-fledged literary works in Kannada produced in ninth century, two centuries before the works available in Telugu, the combined Telugu-Kannada script called as Old Kannada. Telugu writers waited till 11th century because of socio-political factors (royal patronage, influence of Buddhism and Jainism). The Dravidian family comprising about 73 languages including Telugu, Kannada, Tamil and Malayalam. Kannada abugida was developed between the 5th and 7th centuries CE from Chalukya and Kadamba scripts, descendants of Brahmi. Old Kannada script is about 1500 years old, developed into Modern Telugu and Modern Kannada scripts. The Telugu script is closely related to Kannada, earliest known inscriptions dates back to the 6th century CE, poetry begins to appear in the 11th century. New written standard emerged in Telugu during the second half of the 20th century.
Brāhmī script of 63 or 64 letters survives as Kannada and Telugu scripts which retain hrasva-dīrgha-pluta forms of vowels not used in northern script of Deva-nāgarī. Tamil is its short forms, which merges first 4 letters of each groups of consonants.
Science of Veda
-Arun Kumar Upadhyay, arunupadhyay30@yahoo.in
1. Apauruṣeya Veda-Vedas are Apauruṣeya in 4 senses-
(1) Free of personal bias-It is perceived by a detached person, free of fear of favor and equal to all. Realization in Samādhi stage.
अजान् ह वै पृश्नीन् तपस्यमानान् ब्रह्म स्वयम्भू अभ्यानर्षत् । तदृषयोऽभवन् । त एवं ब्रह्म यज्ञमपश्यन् । (तैत्तिरीय आरण्यक, २/९/१) = Sages named Ajapŗśni were doing tapa (severe austerity) to get Vedas. Self born Brahmā became inclined towards them (to give vedas). They became Ṛṣi as receiver of Vedas. They could realize Brahma and yajña (as his form).
यामृषयो मन्त्रकृतो मनीषिण अन्वैच्छन् देवास्तपसा श्रमेण ।
तां दैवी वाचं हविषा यजामहे सा नो दधातु सुकृतस्य लोके ॥ (तैत्तिरीय ब्राह्मण २/८/८/१४)
आप्तोपदेशः शब्दः। (न्याय सूत्र १/१/७) = Śabda (word, Veda) is teaching of enlightened persons.
(2) Average-Any personal bias, error of perception, expression in words, change in language, word meanings or context is removed by average of mantras of many Ṛṣis over long periods. Mĩmānsā-sūtras-
वेदांश्चैके संनिकर्ष पुरुषाख्याः (१/१/२७) अनित्यदर्शनाच्च । (२८) उक्तं तु शब्दपूर्वत्त्वम् (२९) आख्याः प्रवचनात् । (३०) परं तु श्रुति सामान्यमात्रम् (३१) कृते वा विनियोगः स्यात्, कर्मणः सम्बन्धात् (३२)
I.e. Vedas are almost human (27). This is due to seeing temporal also (28). There has to be word before speech (29). Teaching is by human tradition (30). Temporary descriptions are generalized (31). Actions of inanimate are linked by similarity of work of animates (32).
(3) Extra-sensory-Normal perception is by 5 sense organs which receive information by 5 Prāṇas. But there are 2 more prāṇas, beyond normal perception, called Asat-prāṇas-Ṛṣi & Pitar (Parorajā) prāṇas. Thus, Prāṇas are stated to be generally 5 but sometimes 7.
असद्वा ऽइदमग्र ऽआसीत् । तदाहः – किं तदासीदिति । ऋषयो वाव तेऽग्रेऽसदासीत् । तदाहुः-के ते ऋषय इति। ते यत्पुराऽऽस्मात् सर्वस्मादिदमिच्छन्तः श्रमेण तपसारिषन्-तस्मादृषयः (शतपथ ब्राह्मण, ६/१/१/१)
परोरजा य एष तपति (बृहदारण्यक उपनिषद् ५/१४/३)
सप्तप्राणा प्रभवन्ति तस्मात्, सप्तार्चिषः समिधः सप्त होमाः।
सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त। (मुण्डकोपनिषद् २/१/८)
पञ्चस्रोतोऽम्बुं पञ्चयोन्युग्रवक्रां, पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम्।
पञ्चावर्तां पञ्चदुःखौघवेगां, पञ्चाशद् भेदां पञ्चपर्वामधीमः॥ (श्वेताश्वतर उपनिषद् १/५)
For reception, there are 7 modes of prāṇa, called tongues of Agni. There are 7 archis (flames) also for expression. Both combined, there are 14 tongues of Agni, and these are fluctuations of mind. (Manavah = mind actions, 14 Manus)
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा। (योग सूत्र २/२७)
अग्निजिह्वा मनवः सूरचक्षसो विश्वेनो देवा अवसा गमन्निह। (ऋग्वेद १/९८/७, यजुर्वेद २५/२०)
काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा।
स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिह्वाः॥ (मुण्डकोपनिषद् १/२/४)
Perception through 2 extra senses is called Daivī-vāk, translated as book of God or of sky.
नमो ऋषिभ्यो मन्त्रकृद्भ्यो मन्त्रविद्भ्यो मन्त्रपतिभ्यो । मा मामृषयो मन्त्रकृतो मन्त्रविदः प्राहु (दु) र्दैवी वाचमुद्यासम् ॥ (वरदापूर्वतापिनी उपनिषद्, तैत्तिरीय आरण्यक, ४/१/१, मैत्रायणी संहिता ४/९/२)
यामृषयो मन्त्रकृतो मनीषिण अन्वैच्छन् देवास्तपसा श्रमेण ।
तां दैवी वाचं हविषा यजामहे सा नो दधातु सुकृतस्य लोके ॥ (तैत्तिरीय ब्राह्मण २/८/८/१४)
(4) Unification of 3 worlds-Vedas are true simultaneously in 3 world systems image of each other-(a) Cosmic = ādhidaivika, (b) Physical on earth = ādhibhautika, (c) Within human body = ādhyātmika. This unification or link between 3 worlds is logical, but has not been perceived by experiments of science. Possibly, it is necessary for independent existence of 3 worlds that they remain separated by Māyā so much that their link cannot be seen.
2. Puruṣa & Śrī Vedas-Real world itself is original Veda called Śṛṣṭi-veda or Puruṣa-veda. That too is Apauruṣeya in the sense that only ¼ of original source is visible as world. Beyond that with 3 Amṛta (eternal, not transformed parts) is Pūruṣa with long vowel.
द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् ।
शाब्दे ब्रह्मणि निष्णातः परंब्रह्माधिगच्छति ॥ (मैत्रायणी उपनिषद् ६/२२)
पुरुष एवेदं सर्वं यद्भूतं यच्च भाव्यम्। उतामृतत्वस्येशानो यदन्नेनातिरोहति॥२॥
एतावानस्य महिमाऽतो ज्यायांश्च पूरुषः। पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि॥३॥
(पुरुष सूक्त, माध्यन्दिन यजुर्वेद ३१/२-३)
चातुर्वर्ण्यं त्रयो लोकाश्चत्वारश्चाश्रमाः पृथक् ।
भूतं भव्यं भवच्चैव सर्वं वेदात् प्रसिद्ध्यति ॥ (मनु स्मृति, १२/९७)
Representation of Śṛṣṭi-veda in words is called Śrī Veda or Devī in word form-
शब्दात्मिकां सुविमलर्ग्यजुषां निधानमुद्गीथ रम्य पदपाठवतां च साम्नाम् ।
देवी त्रयी भगवती भवभावनाय वार्ता च सर्व जगतां परमार्तिहन्त्री ॥ (दुर्गा सप्तशती ४/१०)
Correspondence (pratipatti) between world (artha) and word (vāk) vedas is viśva-veda or Jātaveda (jāta = born, created)-
अनादिनिधनं ब्रह्म शब्दतत्त्वं निरञ्जनम्। विवर्त्ततेऽर्थभावेन प्रक्रिया जगतो यतः॥ (वाक्यपदीय, ब्रह्मकाण्ड, १)
वागर्थाविव सम्पृक्तौ वागर्थ प्रतिपत्तये। जगतः पितरौ वन्दे पार्वती परमेश्वरौ॥ (रघुवंश १/१)
जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः। (महानारायण उपनिषद् ६/२, ऋक् १/९९/१)
त्वं सोम क्रतुभिः सुक्रतुर्भूस्त्वं दक्षैः सुदक्षो विश्ववेदाः। (ऋक् १/९१/२)
विश्वा अपश्यद् बहुधा ते अग्ने जातवेदस्तन्वो देव एक। (ऋक् १०/५१/१)
3. Creation of Veda in scripts-Since the time of discourse of Bhāgavata purāṇa by Śukadeva in last moments of king Parīkśita (3042 BC), we listen to Bhāgavata-māhātmya as in Padma-purāṇa, uttara khaṇḍa, chapter 1. It tells that Bhakti (devotion) was born in Draviḍa deśa and grew in Karṇāṭaka. It survived at some places of Mahārāṣṭra, but decayed with oldness in Gurjara. Finally, at Vṛndāvana, it gained its youth. Her 2 sons were Jñāna (knowledge) and Vairāgya (renunciation) who were still old and defunct.
अहंभक्तिरिति ख्याता इमौ मे तनयौ मतौ। ज्ञान वैराग्यनामानौ कालयोगेन जर्जरौ॥४५॥
उत्पन्नाद्रविडे साहं वृद्धिं कर्णाटके गता। क्वचित् क्वचित् महाराष्ट्रे गुर्जरे जीर्णतांगता॥४८॥
तत्रघोर कलेर्योगात् पाखण्डैः खण्डिताङ्गका। दुर्बलाहं चिरं जाता पुत्राभ्यां सह मन्दताम्॥४९॥
वृन्दावनंपुनः प्राप्य नवीनेव सुरूपिणी। जाताहं युवती सम्यक् श्रेष्ठरूपा तु साम्प्रतम्॥५०॥
(पद्मपुराण उत्तर खण्ड श्रीमद् भागवत माहात्म्य, भक्ति-नारद समागम नाम प्रथमोऽध्यायः)
We normally think that Vedas have origin in north-west India in Indus valley now called Sarasvatī civilization. Draviḍa region is taken as southern states of Tamilnadu, Karnataka, Andhra Pradesh and Kerala. Among pañcha Draviḍa, Maharashtra also is included.
In time of Rāmānujāchārya (1017–1137 AD), 2 sources of Vedas were known-Draviḍa and sanskṛta āmnāya. Rāmānuja was expert in both-called ubhaya-āmnāya. In Tamil itself, there were 2 streams called-Vaḍa-kalai (galai) = northern and Tena-kalai = southern. When Rāmānujāchārya had visited Puri for foundation of the present Jagannātha mandira, he noted both streams here. Followers of Vedic tradition were called Pingala (Pingala had written Chhanda-sūtra, Chhandas = veda). Followers of Tamil (or Telugu) tradition were called Tingala. Śiva as source of all streams of knowledge is Bahungala (Bālungā). However, commentaries of Rāmānuja indicate that essentially, both have same knowledge, some procedures are different.
There are many indications that older Vedic traditions were in south-(1) Older branch of yajurveda is called Taittirīya-samhitā, and a region Taittirika is counted in south India in Matsya-purāṇa, chapter 114-
अथापरेजनपदा दक्षिणापथवासिनः ॥४७॥ तथा तैत्तिरिकाश्चैव दक्षिणापथवासिनः॥५०॥ (मत्स्य पुराण, अध्याय ११४)
(2) Jupiter year cycle-Older system of Pitāmaha (Brahmā) exists in south India where jovian year is same as solar year (365 days 6 hours). Later system of Vivasvān (Sūrya-siddhānta, revised by Maya Asura in 9,233 BC) is followed in north India where jovian year is actual time of Jupiter in 1 sign by mean motion (361 days 4 hours).
(3) Older name of town is Ur or Uru still used in south-Bengaluru, Mangaluru (Karṇāṭaka), Nelluru, Elluru (Andhra). It is also used in west region of Varuṇa where Ur was the oldest town of Iraq.
उरुं हि राजा वरुण श्चकार (ऋग् वेद १/२४/८) शं नो विष्णुरुरुक्रमः (ऋग् वेद १/९०/१)
(4) In space, Suparṇa was the conscious being which started creation from Rasa spread uniformly. As doer and watcher, it became a pair. On earth, it is Indra or his associate. It had entered ocean and tended the land (relhi) and land also loved him like son. Thus, Reddi word is used for land owner only in Āndhra which has maximum cultivation in coastal India. Suparṇa word has been used for naval chief (Suvannā-nāyaka) in Āndhra and Karnataka. The place of Pāka (mixing, digestion) is still called Pak-strait between Tamilnadu and Srilanka-
एकः सुपर्णः स समुद्रमाविवेश स इदं भुवनं वि चष्टे ।
तं पाकेन मनसा पश्यमन्तितस्तं, माता रेऴ्हि स उ रेऴ्हि मातरम् ॥ (ऋग् वेद १०/११४/४)
(5) Brāhmī script of 63 or 64 letters survives as Kannada and Telugu scripts which retain hrasva-dīrgha-pluta forms of vowels not used in northern script of Deva-nāgarī. Tamil is its short forms, which merges first 4 letters of each groups of consonants. Separate objects are Brahma (countable are Gaṇeśa = pratyakṣa i.e. visible Brahma). Its merging by Suveda (sveda = water) is Su-brahmaṇya (name of Kārttikeya, originator of Tamil)-Gopatha Brāhmaṇa, pūrva (1/1). This was a shorthand for international use and war.
(6) Doṣā-vastā (Ṛgveda 1/1/6) for night-day are used only in south. Elder brother inherits the property, so he is annāda (eater of anna) or annā. Younger brother does not get anything, so he is stambin (like dead wood) of tambi. It is peculiar that Anna means elder brother in all 4 southern languages. Tambi is used only in Tamil.
4. Method of creation-Veda mantras were seen by different seers called Ṛṣi. But they did not compile. Words of different seers was compiled by an institution called Sangama in Tamil. The same were called Samiti, Mahāśālā etc in Sanskrit tradition. These have been combined up to Indra era, and possibly after that also described with different names. Main periods are-
(1) Sādhya yuga-That was era of Devas who moved in vimānas. The Devas of that era were called Yāma and 4 groups as per profession were Sādhya, Mahārājika, Ābhāsvara, Tuṣita like present division of Brāhmaṇa etc. Sādhyas had developed science of production (yajña) and various forms and stages of that were inter-linked. That era ended with excess heat from sun causing dry weather first and then deluge.
यज्ञेन यज्ञमयजन्त देवास्तानि धर्म्माणि प्रथमान्यासन्।
ते ह नाकं महिमानः सचन्तः यत्र पूर्वे साध्याः सन्ति देवाः। (यजुर्वेद ३१/१६)
वायुपुराण (३१/३)-त्रेता युग मुखे पूर्वमासन् स्वाम्भुवेऽन्तरे। देवा यामा इति ख्याताः पूर्वं ये यज्ञसूनवः॥
अजिता ब्राह्मणाः पुत्राः जिताजिदजिताश्च ये। पुत्राः स्वायम्भुवस्यैते शुक्र नामातु विश्रुताः॥
तृप्तिमन्तो गणा ह्येते देवानां तु त्रयः स्मृताः। तुषिमन्तो गणा ह्येते वीर्यवन्तो महाबलाः॥
ये वैब्रजकुलाख्यास्तु आसन् स्वायम्भुवेऽन्तरे। कालेन बहुनाऽतीता अयनाब्द युग क्रमैः॥
ब्रह्माण्ड पुराण (१/२/६)-
अस्मात् कल्पात्ततः पूर्वं कल्पातीतः पुरातनः॥ चतुर्युग सहस्राणि सह मन्वन्तरैः पुरा॥१५॥
क्षीणे कल्पे ततस्तस्मिन् दाहकाल उपस्थिते। तस्मिन् काले तदा देवा आसन् वैमानिकस्तु वै॥१६॥
एकैकस्मिंस्तु कल्पे वै देवा वैमानिका स्मृताः॥१९॥ आधिपत्यं विमाने वै ऐश्वर्येण तु तत्समाः॥३२॥
ते तुल्य लक्षणाः सिद्धाः शुद्धात्मनो निरञ्जनाः॥३८॥
ततस्तेषु गतेषूर्ध्वं त्रैलोक्येषु महात्मसु। एतैः सार्धं महर्लोकस्तदा नासादितस्तु वै॥४२॥
तच्छिष्या वै भविष्यन्ति कल्प दाह उपस्थिते। गन्धर्वाद्याः पिशाचाश्च मानुषा ब्राह्मणादयः॥४३॥
सहस्रं यत्तु रश्मीनां स्वयमेव विभाव्यते। तत् सप्त रश्मयो भूत्वा एकैको जायते रविः॥४५॥
क्रमेणो त्तिष्ठमानास्ते त्रींल्लोकान् प्रदहंत्युत। जंगमाः स्थावराश्चैव नद्यः सर्वे च पर्वताः॥४६॥
शुष्काः पूर्वमनावृष्ट्या सूर्य्यैस्ते च प्रधूपिताः।तदा तु विवशाः सर्वे निर्दग्धाः सूर्य रश्मिभिः॥४७॥
जंगमाः स्थावराश्चैव धर्माधर्मात्मकास्तु वै। दग्ध देहास्तदा ते तु धूतपापा युगान्तरे॥४८॥
उषित्वा रजनीं तत्र ब्रह्मणोऽव्यक्त जन्मनः। पुनः सर्गे भवन्तीह मानसा ब्रह्मणः सुताः॥५०॥
ततस्तेषूपपन्नेषु जनैस्त्रैलोक्य वासिषु। निर्दग्धेषु च लोकेषु तदा सूर्य्यैस्तु सप्तभिः॥५१॥
वृष्ट्या क्षितौप्लावितायां विजनेष्वर्णवेषु च। सामुद्राश्चैव मेघाश्च आपः सर्वाश्च पार्थिवाः॥५२॥
शरमाणा ब्रजन्त्येव सलिलाख्यास्तथानुगाः। आगता गतिकं चैव यदा तत् सलिलं बहु॥५३॥
संछाद्येमां स्थितां भूमिमर्णवाख्यं तदाऽभवत्। आभाति यस्मात् स्वभासो भाशब्दो व्याप्ति दीप्तिषु॥५४॥
सर्वतः समनुप्राप्त्या तासां चाम्भो विभाव्यते। तदन्तस्तनुते यस्मात् सर्वां पृथ्वीं समन्ततः॥५५॥
अध्याय७-प्राक्सर्गे दह्यमाने तु पुरा संवर्तकाग्निना॥९॥ सप्त सप्त तु वर्षाणि तस्या द्वीपेषु सप्तषु॥१३॥
(2) Brahmā yuga-Revival of civilization was done by Brahmā who appeared as Svāyambuva Manu. He was 71 yugas = 26000 years before Kali in 3102 BC. The persons who extended his tradition were called his sons (santāna)-verse 55 above.
ब्रह्माण्डपुराण(१/२/९)-स्वांतनुंसतदाब्रह्मासमपोहतभास्वराम्।द्विधाकृत्वास्वकंदेहमर्द्धेनपुरुषोऽभवत्॥३२॥
सवैस्वायम्भुवःपूर्वम्पुरुषोमनुरुच्यते॥३६॥तस्यैकसप्ततियुगंमन्वन्तरमिहोच्यते॥३७॥
(3) Indra yuga-After a long gap, Asuras became more powerful and were supreme for 10 yugas (3600 years) from time of Kaśyapa (17500 BC). Then, under patronage of 14 main Indras (specially Vaikuṇṭha Indra, many verses of Ṛgveda were created. There were 2 groups-supporting Indra and Varuṇa-who was supporter of Indra. Indra group centered on radiant energy as source of universe (centre to field). Varuṇa group considered Ap (water like expanse of matter) as source of creation (whole to part-analysis). Varuṇa group had influence in coastal regions of south India and Arab, so some words are still common in these areas. Some verses are quoted from ‘Indravijaya’ of Madhusudan Ojha (Jodhpur University)-
को ददर्श प्रथमं जायमानस्थन्वन्तं यदनस्था बिभर्ति।
भूम्या असुरसृगात्मा क्व स्वित् को विद्वांसमुप गात्प्रष्टुमेतत्॥ (ऋग्वेद१/१६४/४)
ये समुद्रान्निरखनन् देवास्तीक्ष्णाभिरस्रिभिः।
सुदेवो अद्यत द्विद्याद्यत्र निर्वपणं दधुः। (शतपथ ब्राह्मण ७/४/२)
या मृषयो मन्त्रकृतो मनीषिणः अन्वैच्छन् देवास्तपसा श्रमेण।
तां दैवीं वाचं हविषा यजामहे सा नो दधातु सुकृतस्य लोके। (तैत्तिरीय ब्राह्मण २/८/८)
युगान्तेऽन्तर्हितान् वेदान् सेतिहासान् महर्षयः। लेभिरे तपसा पूर्वमनुज्ञाताः स्वयम्भुवा। (सायण भाष्य)
अर्बुदः काद्रवेयः सर्प ऋषिर्मन्त्रकृत्।(ऐतरेय ब्राह्मण २६/१)
प्रजापतिर्वै पित ऋभून् मर्त्यान् सतोऽमर्त्यान् कृत्वा तृतीय सवन आभजत्। (ऐतरेय ब्राह्मण २८/४)
मनीषिणः प्रभरध्वं मनीषां यथा यथामतयः सन्ति नृणाम्।
इन्द्रं सत्यैरेरयामा कृतेभिः स हि वीरो गिर्वणस्युर्विदानः। (ऋग्वेद१०/१११/१)
इन्द्रः किल श्रुत्वा अस्य वेद सहि जिष्णुः पथिकृत् सूर्य्याय।
आत्मेनां कॄण्वन्नच्युतो भुवद्गोः पतिर्दिवः सनजा अप्रतीतः। (ऋग्वेद१०/१११/३)
ये च पूर्व ऋषयो ये अनूत्ना इन्द्र! ब्रह्माणि जनयन्त विप्राः।
अस्मे ते सन्तु सख्या शिखानि यूयं पात स्वस्तिभिः सदा नः। (ऋग्वेद ७/२/२३)
नमः सखिभ्यः पू वसद्भ्यो नमः साकं निषेभ्यः युजे वाचं शतपदीम्।
युञ्जे वाचं शतपदीं गाये सहस्र वर्तनि गायत्रं त्रैष्टुभमजगत्। (सामवेद, १८२८)
गायत्रं त्रैष्टुभं जगद् विश्वा रूपाणि संभृता दिवा ओकांसि चक्रिरे।
इन्द्राय साम गायत विप्राय बृहते बृहत् ब्रह्मकृते विपश्चिते पनस्यवे। (सामवेद, १८३०)
धेनुं नत्वा सूयवसे दुदुक्षन् उपब्रह्माणि ससृजे वशिष्ठः।
त्वामिन्मे गोपतिं विश्व आहात इन्द्रः सुमतिं गन्त्वच्छ। (ऋग्वेद ७/१८/४)
इन्द्रो दिवः प्रतिमानं पृथिव्या विश्वा वेद सवना हन्ति शुष्णम्।
महीं चिद्द्यामातनोत् सूर्य्ये न चास्कम्भ चित् कम्भनेन स्कमीयान्। (ऋग्वेद १०/९/१११)
वैकुण्ठ इन्द्र-आवदिन्द्रं यमुना तृत्सवश्च प्रात्र भेदं सर्व तातामुपायत्।
अजासश्च शिप्रवो यक्षवश्च बलिं शीर्षाणि जभ्रुरश्व्यानि। (ऋग्वेद ७/२/१८)
शतमहं तिरिन्दिरे सहस्रं पार्शवा ददेराधांसि याद्वानाम्। (ऋग्वेद ८/६/४६)
त्रीणि शतान्यर्वतां सहस्रा दश गोनाम्। ददुष्पज्राय साम्ने। (ऋग्वेद ८/६/४७)
उदानट् ककुहो दिवमुष्ट्रान् चतुर्युजो ददत्। श्रवसायाद्वंजनम्। (ऋग्वेद ८/६/४८)
हिमेनाग्निं घ्रंसमवारयेथां पितुमतीमूर्जमस्मा अधत्तम्।
ऋबीसे अत्रिमश्विनावनीतमुन्निन्यथुः सर्वगणं स्वस्ति।(ऋग्वेद१/११६/८)
ऋषिं नरावंहसः पाञ्चजन्यमृबीसादत्रिं मुञ्चथो गणेन।
मिनन्ता दस्योरशिवस्य माया अनुपूर्वं वृषणा चोदयन्ता। (ऋग्वेद १/११७/३)
चत्वारि शृङ्गा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य।
त्रिधा बद्धो वृषभो रोरवीति महोदेवो मर्त्यां आविवेश। (ऋग्वेद ४/५८/३)
मनसा संकल्पयति यत् तद् वातमभिगच्छति।
वातो देवेभ्य आचष्टे यथा पुरुष ते मनः। (शतपथ ब्राह्मण ३/४/२/७)
कृष्णं नियानं हरयः सुपर्णा अपो वसाना दिवमुत्पतन्ति।
त आववृत्रन् सदनादृतस्यादिद् धृतेन पृथिवी व्युद्यते। (ऋग्वेद १/१६४/४७)
प्रजा ह तिस्रो अत्यायमीयुर्न्यन्या अर्कमभितो विविश्रे।
बृहद्ध तस्थौ भुवनेष्वन्तः पवमानो हरित आविवेश। (ऋग्वेद ८/१०१/१४)
अयं ते योनिर्ऋत्वियो यतो जातो अरोचथाः। तं जानन्नग्न आ सीदाथा नो वर्द्धया गिरः। (ऋग्वेद ३/२९/१०)
ये देवा देवेष्वधि देवत्वमायन्ये ब्राह्मणः पुर एतारो अस्य।
येभ्यो न ऋते पवते धाम किञ्चन न ते दिवो न पृथिव्या अधि स्नुषु। (यजु १७/१४)
पृथिव्या अहमुदन्तरिक्ष मा रुहमन्तरिक्षाद्दिवमारुहम्।
दिवो नाकस्य पृष्ठात्स्वर्ज्योतिरगामहम्। (यजुर्वेद१७/६७)
Kārttikeya was in this period, who started Tamil script, being a shorthand of Brāhmī. In this, first 4 letters in each sparśa group were merged, so it was called Subrahmaṇya. Brahmaṇya is collection of separate points, when they are merged by sveda (sweat), they become Subrahma (Gopatha Brāhmaṇa, pūrva,1/1). Vāmana Viṣṇu was senior to him-both in period of Asura king Bali. In this period, north pole shifted away from Abhijit star ( about 16,000 BC) which had been starting point of solar year till then. Then Indra asked Kārttikeya to consult Brahmā for new calendar system. Then, year start point was made from Dhaniṣṭhā star, which was start of Varṣā(rains), so year was called Varṣa. A country separated by a mountain being a zone of rain system (monsoon) is also called Varṣa and the boundary mountain is Varṣa-parvata.
(4) Bharadvāja yuga-Charaka samhitā indicates a meeting of several sages in sub-Himalayan region. These include several sages of widely differing eras including Agastya also. Charaka is a group of 12 branches of old Kṛṣṇa yajurveda (Charaṇa-vyūha of Śaunaka). Ṛṣis have been named after the subjects explained by them-Kāpya about kapha, Vāta-vyādhi about vāta and Marīchi about pitta (sun centre in body creates, Marīchi cures it)
चरकसंहिता, सूत्रस्थान-दीर्घञ्जीवितीयमध्यायं-
विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्। तपोपवासाध्ययन ब्रह्मचर्य व्रतायुषम्।६।
तदा भूतेष्वनुक्रोषं पुरस्कृत्य महर्षयः। समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे॥७॥
अंगिरा जमदग्निश्च वशिष्ठः काश्यपो भृगुः। आत्रेयो गौतमः सांख्यः पुलस्त्यो नारदोऽसितः॥८॥
अगस्त्यो वामदेवश्च मार्कण्डेयाश्वलायनौ। पारीक्षिर्भिक्षुरात्रेयो भरद्वाजः कपिञ्जलः।९॥
विश्वामित्राश्वरथ्यं च भार्गवश्च्यवनोऽभिजित्। गार्ग्यः शाण्डिल्य कौण्डिन्यौ वाक्षिर्देवल-गालवौ॥१०॥
साङ्कृत्यो वैजवापिश्च कुशिको बादरायणः। वडिशः शूरलोमा च काप्य कात्यायनवुभौ॥११॥
काङ्कायनः कैकशेयो धौम्यो मारीचि-काश्यपौ। शर्कराक्षो हिरण्याक्षो लोकाक्षः पङ्गिरेव च॥१२॥
शौनकः शाकुनेयश्च मैत्रेयो मैमतायनिः। वैखानसा बालखिल्यास्तथा चान्ये महर्षयः॥१३॥
Finally, Bharadvāja contacted Indra, i.e extended his tradition. His story is given in Taittirīya brāhmaṇa (3/10/11) that he devoted 3 lives to revive Vedas-
भरद्वाजो ह वै त्रिभिरायुभिर्ब्रह्मचर्य मुवास। तं ह जीर्णि, शीर्णि, स्थविरं, शयानं-इन्द्र उपव्रज्य उवाच। भरद्वाज! यत्ते चतुर्थ-मायुर्दद्यां, किमेनेन कुर्या, इति? ब्रह्मचर्यमेवैनेन चरेय-मिति, होवाच। तं ह त्रीन्गिरिरूपान-विज्ञातानिव दर्शयाञ्चकार। तेषां हैकेकस्मान्मुष्टिमाददे। स होवाच, भरद्वाजेत्यामन्त्र्य। वेदा वा एते। अनन्ता वै वेदाः। एतद्वा एते-स्त्रिभिरायु-र्भिरन्ववोचथाः। अथत इतरदनूक्तमेव।(तैत्तिरीयब्राह्मण, ३/१०/११).
Muṇḍaka upaniṣad (1/1/2-3) also tells about revival or extension of Vedas by Bharadvāja and his descendent. This appears to be after the glacial floods of 10,000 BC. As 19th Vyāsa, Bharadvāja was in (6,340-5,980 BC).
Almost the same persons are described in the first Tamil Sangama under Agastya which lasted for about 4400 years. Main works in this were Akattium (Agastyam), Paripadal, Mudunarai and Kalarvivirai. (Traditional history compiled by Dr. N. Mahalingam and his society for ancient civilizations).This was in old Madura-now submerged in Indian ocean. It had started with Kāttikeya. Agastya has 4 meanings-(a) Name of a Ṛṣi or their chains like institute of Śankarāchārya now. (b) A star in sky at distance of Jaladhi (1014yojanas, yojana = half degree arc on equator = 55.5 km). (c) Rāmāyaṇa (4/41) as Kunjara parvata having house of Agastya. That could have same south latitude as Agastya star (Canopus) 52° 42' which is Kerguele group under France at about 490south lat. Further south is Pitar region in Antarctic circle.
वाल्मीकि रामायण किष्किन्धा काण्ड, अध्याय ४१-
ततो हेममयं दिव्यं मुक्ता मणि विभूषितम्॥१८॥ युक्तं कबाटं पाण्ड्यानां गताद् रक्ष्यथ वानराः॥१९॥
द्वीपस्तस्यापरे पारे शत योजन विस्तृतः॥२३॥ स हि देशस्तु वध्यस्य रावणस्य दुरात्मनः॥२५॥
तमतिक्रम्य लक्ष्मीवान् समुद्रे शत योजने॥ गिरिः पुष्पितको नाम सिद्ध-चारण सेवितः॥२८॥
तमतिक्रम्य दुर्धर्षं सूर्यवान् नाम पर्वतः॥३१॥
अध्वना दुर्विगाहेन योजनानि चतुर्दश। ततस्तमतिक्रम्य वैद्युतो नाम पर्वतः॥३२॥
मधूनि पीत्वा जुष्टानि परं गच्छत वानराः। तत्र नेत्र मनः कान्तः कुञ्जरो नाम पर्वतः॥३४॥
अगस्त्य भवनं यत्र निर्मितं विश्वकर्मणा॥३५॥ तत्र भोगवती नाम सर्पाणामालयः पुरी॥३६॥
तं च देशमतिक्रम्य महान् ऋषभ संस्थितिः॥३९॥ ततः परं नवः सेव्यः पितृलोकः सुदारुणः॥४४।
राजधानी यमस्यैषा कष्टेन तमसाऽऽवृता। शक्यं विचेतुं गन्तुं वा नातो गतिमतां गतिम्॥४५॥
(d) Agastya is said to be born from Kumbha (water pot). In geography, Kumbha is Kaveri delta and its mouth is Kumbhakonam which could be birth place of Agastya. In astronomy, Kumbha is visible sky above horizon. North-south line bisects it whose north & south ends are Vasiṣṭha & Agastya-both born from Kumbha.
(5) Śaunaka mahāśālā-Just after Mahābhārata war, Śaunaka started a session at Naimṣāraṇya attended by 88,000 scholars. That continued up to Adhisīmakṛṣṇa, 4 generations after Parīkśita. In next generation of king Nichakśu, Hastinapur was drowned. This session was meant to last 1000 years as stated at start of Bhāgavata purāṇa-
भागवत पुराण स्कन्ध १, अध्याय १-
नैमिषे ऽनिमिष क्षेत्रे ऋषयः शौनकादयः। सत्रं स्वर्गाय लोकाय सहस्र सममासत॥४॥
भविष्य पुराण, प्रति सर्ग पर्व ४, अध्याय १-
एवं द्वापर सन्ध्याया अन्ते सूतेन वर्णितम्। सूर्य चन्द्रान्वयाख्यानं तन्मया कथितं तव॥१॥
तत् कथां भगवान् सूतो नैमिषारण्यमास्थितः। अष्टाशीति सहस्राणि श्रावयिष्यति वै मुनीन् ॥८॥
Śaunaka has always been called Mahāśāla (Chancellor). He carried forward work of Āngirasa Bharadvāja.
अथर्वणे यां प्रवदेत ब्रह्मा ऽथर्वा तां पुरोवाचाङ्गिरे ब्रह्म विद्याम्।
स भारद्वाजाय सत्यवहाय प्राह भरद्वाजो ऽङ्गिरसे परावराम्॥२॥
शौनको ह वै महाशालो ऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ॥३॥ (मुण्डक उपनिषद्, १/१/२-३)
In this the present division of vedic branches (śākhā) was done mostly according to regions-codified in Charaṇa-vyūha of Śaunaka. Current form of Vedas was decided by Kṛṣṇa-Devaipāyana, the 28th Vyāsa. He wrote Brahma-sūtras at Badarī-viśāla, where Śankarāchārya also wrote commentary later on. So he is also called Bādarāyaṇa.
(6) Vikramāditya at Viśālā-Last conference was organized by Paramāra king Vikramāditya of Ujjain (82 BC-19 AD) whose Vikrama era from 57 BC is still the basis of all festivals in India. This was only for purāṇas under guidance of Vetāla Bhaṭṭa, one of his 9 gems. The places where this was arranged were called Viśālā, like mahāśālā of Śaunaka. There are 3 places known as Viśālā, one is Ujjayinī itself, capital of Vikramāditya (Meghadūta 1/32 of Kālidāsa), Vaiśālī in Bihar (famous as place of Bhagwan Mahavir), and Badarī-viśāla, where Ādi-Śankara had written Brahma-sūtra-bhāṣya in 494 BC. There could be a fourth in south India also.
भविष्य पुराण, प्रतिसर्ग पर्व४, अध्याय १-
एवं द्वापर सन्ध्याया अन्ते सूतेन वर्णितम्। सूर्य चन्द्रान्वयाख्यानं तन्मया कथितं तव॥१॥
विशालायां पुनर्गत्वा वैतालेन विनिर्मितम्। कथयिष्यति सूतस्तं इतिहास समुच्चयम्॥२॥
तन्मया कथितं सर्वं हृषीकोत्तम पुण्यदम्। पुनर्विक्रम भूपेन भविष्यति समाह्वयः॥३॥
नैमिषारण्यमासाद्य श्रावयिष्यति वै कथाम्। पुनरुक्तानि यान्येव पुराणाष्टादशानि वै।।४॥
तानि चोपपुराणानि भविष्यन्ति कलौ युगे। तेषां चोपपुराणानां द्वादशाध्याय मुत्तमम्॥५॥
सारभूतश्च कथित इतिहास समुच्चयः। यस्ते मया च कथितो हृषीकोत्तम ते मुदा॥६॥
तत्कथां भगवान् सूतो नैमिषारण्यमास्थितः। अष्टाशीति सहस्राणि श्रावयिष्यति वै मुनीन्॥८॥
Comparison with Draviḍa sangamas- Draviḍa traditions appears to be Varuṇa tradition named in Ṛgveda-both were ocean oriented (Drava = Vāri = liquid)-both had Ur (town). Draviḍa traditions are copied in all regions adjacent to Indian ocean-(1) Malayālam-Malaysia, (2) Mumbai-Mombasa, (3) Kanyā-kumārī = Virgin Mary, (4) Ille in Tamil or ill in Arabic = no, (5) Many terms of shipping are from Tamil. (6) Anam (Yenam) of Andhra and Vietnam.
Another feature was that north India was frequently attacked from west Asia and educational institutes were destroyed. During glacial floods, continuity of learning was maintained by Tamil-sangamas. Probably, that is meant by saying that Bhakti was born in Draviḍa and grew in Karnataka.
5. Growth of Vedas-It is linked to institutes of script. In time of Brahmā (Svāyambhuva Manu, 29102 BC), Brāhmī script was standardized with 63 or 64 letters. It is 3-way linked to created universe-(1) 3 aspects (guṇa) of Prakṛti have 23= 8 combinations, called 8 prakṛtis. Their 2 dimensional map on paper will have 82= 64 letters equal to number of Kalā. (2) Symbols of Devas was written with 3 symbols. Each symbol was made of ṛṇa (minus sign, dash), and Chid-ṛṇa (smallest part of dash = dot sign). These 3 pairs will have 26= 64 combinations, still used in I-ching script of China, or Ascii code of computer.
देवलक्ष्मं वै त्र्यालिखिता तामुत्तर लक्ष्माण देवा उपादधत... (तैत्तिरीय संहिता५/२/८/३)
विश्वेभ्योहित्वाभुवनेभ्यस्परित्वष्टाजनत्साम्नःकविः।
सऋणयाचिद्-ऋणयाब्रह्मणस्पतिर्द्रुहोहन्तमहऋतस्यधर्तरि॥(ऋक्२/२३/१७)
(3) In space, Brahmā is in Tapah-loka (visible universe) whose radius is distance light will travel in 1 day-night of Brahmā = 8640 million years. With earth (radius) as measuring rod, this radius is 264, or more exactly 263.47, hence there are 63 or 64 letters in Brāhmī script.
As per Jain tradition, Brāhmī was revived by Ṛṣabha deva, 11th Vyāsa, after glacial floods of 10,000 BC. It appears that Brāhmī had 2 forms for science, digital or discrete science was indicated by Gaṇeśa (gaṇana = counting). Abstract (rasa) or continuous form was indicated by Sarasvatī in region west of Śāradā pīṭha-that is Malayālam. Tamil was short-hand for international use by army and was mixed, called Subrahmaṇya-fuzzy set.
For scientific purpose, literary language is to be extended for 2 reasons.
(1) Scientific use-Many symbols are needed in mathematics, chemistry etc for which English language uses Greek alphabets and arbitrary symbols. But within same script system, extra symbols are needed. Extension of meanings is done by use of special nasal sounds, signs of higher, lower, middle tones (udātta, svarita, anudātta). A Total of (8+9)2= 289 symbols are used in extended in Vedas, called Vijñāna-vāk, Pathyāsvasti or Chandobhyastā (Zenda-Avesta). This has 36x3 = 108 svara, 36x5 = 180 consonants and one unclassified Aum (ॐ).
वाग्वै पथ्यास्वस्तिः।(कौषीतकि ब्राह्मण७/६, शतपथ ब्राह्मण३/२/३/८, ४/५/१/४)
छन्दःपुरुष इति यमवोचामाक्षर समाम्नाय एव (ऐतरेय उपनिषद्२/३/१)
Vāk has been called Brahma (digital) Sarasvatī (continuous) and Subrahma (discrete objects seen as a pattern, fuzzy set). As digital structure of letters, it has been called Anuṣṭup (8x4 letters) or Bṛhatī (9x4 letters). One letter with a vowel can combine with 7 more letters- 4 before it and 3 after it. As combination (sandhi) it has 8 letter parts (one pāda of Anuṣṭup). However, it has 9 prāṇas, as the middle letter with vowel has 2, all attached have 1 each. Thus, each pāda can have combination of 8x9 = 72 letters and complete 4 pādas will have 4x72 = 288 letters. Extra unclassified is Aum.
वाग्वै ब्रह्म च सुब्रह्म चेति।(ऐतरेय ब्राह्मण ६/३) वागेव सरस्वती।(शतपथ ब्राह्मण ७/५/१/३१, ऐतरेय ब्राह्मण ३/१)
वाग्वागनुष्टुप्।(कौषीतकि ब्राह्मण ५/६, ७/९, २६/१, २७/७, शतपथ ब्राह्मण १०/३/१/१, तैत्तिरीय ब्राह्मण १/८/८/२, ताण्ड्य महाब्राह्मण५/७/१)
वाग्वैबृहती।(शतपथब्राह्मण१४/४/१/२२)
वाचमष्टापदीमहं नव स्रक्तिमृत स्पृशम्। इन्द्रात्परितन्वं ममे।(ऋक् ८/७६/१२)
Other way, pronunciation is by Prāṇa which is Bṛhatī of 36 letters. There are 8 places of sound-3 for vowels and 5 for consonants. So, there will be 36x3 vowels and 36x5 consonants.
अष्टौस्थानानिवर्णानामुरःकण्ठःशिरस्तथा।जिह्वामूलंचदन्ताश्चनासिकोष्ठौचतालुच॥(पाणिनीयशिक्षा)
(2) Separate creation of world & word-World creation has started with 5 levels (parva) of space, then their images were created on earth (bhautika) and within human body (ādhyātmika). But, words were created by Brahmā as per function of each object seen on earth. These were extended for cosmic & internal systems. Here, origin of word is in middle. Extension was as per Vedic concept of 7 lokas and classified into 7 samsthā (system, set-up). These can be termed as-(a) script, (b) subject of science, (c) geographical, (d) historical, Nipāta = current usage, (e) arbitrary names, new terms, (f) internal world, (g) cosmic system.
इतीमानि चत्वारि पदजातानि अनुक्रान्तानि। नामाख्याते चोपसर्ग-निपाताश्च (निरुक्त१/१२)
सर्वेषां तु स नामानि कर्माणि च पृथक् पृथक्। वेद शब्देभ्य एवादौ पृथक् संस्थाश्च निर्ममे॥ (मनुस्मृति १/२१)
यास्सप्त संस्था या एवैताः सप्त होत्राः प्राचीर्वषट्कुर्वन्ति ता एव ताः। (जैमिनीय ब्राह्मण उपनिषद्१/२१/४)
छन्दांसि वाऽअस्य सप्त धाम प्रियाणि। सप्त योनीरिति चितिरेतदाह। (शतपथब्राह्मण९/२/३/४४, यजु१७/७९)
अध्यात्ममधिभूतमधिदैवं च (तत्त्व समास ७)
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम। अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते॥१॥
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्म उच्यते। भूत भावोद्भवकरो विसर्गः कर्म संज्ञितः॥३॥
अधिभूतं क्षरो भावः पुरुषस्याधिदैवतम्। (गीता, अध्याय ८)
(3) Discrete & Continuous forms-World is viewed in 3 forms-
(a) Puruṣa-13 levels of Viśva (complete, closed, connected system). Starting with man, earth, solar system, galaxy, universe are successively 107times bigger. There is another cosmic level called Chāndra-maṇḍala (sphere containing moon orbit) which has moderate heat (Śiva form of Rudra) for life. Man is 6th viśva. There are 7 levels smaller than man, each smaller by 105times-Kalila (cell), Jīva (visible form of ātmā, atom), Kuṇḍalinī (nucleus), Jagat (atomic particles of 3 types-chara = lepton, sthāṇu = baryon, anupūrva = meon), Deva-dānava (quarks, creative part of energy is Deva, ¼ part), Pitara (prototype), Ṛṣi (string of force, 10-35meter).
(b) Śrī-There is cross symmetry in bigger & smaller levels. Higher levels are 5 with inner ratio of 7, smaller levels are 7 with ratio of 5. Since the ratios are with base of 10, universe will be of 10 dimensions. 5 Dimensions describe mechanical world of physics which has 5 basic units of measures (5 Mā chhandas). These dimensions are-vindu (0), rekhā (1), pṛṣṭha (2) stoma (3), padārtha (Brahmā of 4 face), (5) Kāla (measurable Janya kāla, Mahākāa Śiva of 5 faces). Next 5 levels are aspects of Chetanā, which can do Chiti (order, arrangement)-
तद् यत् पञ्च चिती-श्चिनोति एताभिः एवैनं तत् तनूभि-श्चिनोति, यत् चिनोति तस्मात् चितयः। (शतपथ ब्राह्मण ६/१/२/१७)
(6) Puruṣa (Skanda as incarnation of Viṣṇu of 6 faces), (7) Ṛṣi-link between any 2 bodies of 7 types-4 basic forces, 2 symmetry, 1 anti-symmetry, (8) Nāga-curved boundary of object, (9) Randhra-defect or gradient of density causing new creation, related to Nitya Kāla, (10) Rasa or Ānanda-uniform homogenous source, abstract, same as Vindu.
(c) Yajña-Transformation of objects related to concept of time, which is perception of change. This is classified into 5x5 categories as per inner change of matter, external use, external place & process, man or material causing change.
Correspondingly, there are 4 levels of Vāk, root source is abstract, next 2 levels are also within mind-Parā, Paśyantī, Madhyamā. First 2 are continuous, Madhyamā is Subrahma (discrete seen as continuous). Fourth level is expressed as speech or writing-Vaikharī, which is discrete. 3 inner levels are Gau (ga = 3, 3rd consonant).
अपरिमिततरं इव (continuous) हि मनः परिमिततरमेव (discrete) हि वाक्। (शतपथ ब्राह्मण१/४/४/७)
चत्वारि वाक् परिमिता पदानि तानि विदु-र्ब्राह्मणा ये मनीषिणः।
गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति॥ (ऋग्वेद १/१६४/४५)
परायामङ्कुरी भूय पश्यन्त्यां द्विदली कृता॥१८॥
मध्यमायां मुकुलिता वैखर्या विकसीकृता॥ (योगकुण्डली उपनिषद् ३/१८, १९)
अक्षरं परमो नादः शब्द ब्रह्मेति कथ्यते। मूलाधार गता शक्तिः स्वाधारा बिन्दु रूपिणी॥२॥
तस्यां उत्पद्यते नादः सूक्ष्म बीजादिवाङ्कुरः। तां पश्यन्तीं विदु-र्विश्वं यया पश्यन्ति योगिनः॥३॥
हृदये व्यज्यते घोषो गर्जत् पर्जन्य संनिभः। तत्र स्थिता सुरेशान मध्यमेत्यभिधीयते॥४॥
प्राणेन च स्वराख्येन प्रथिता वैखरी पुनः। शाखा पल्लव रूपेण ताल्वादि स्थान घट्टनात्॥५॥ (योगशिखोपनिषद् ३/२-५)
Due to conversion of aparimita (transcendental) inner thought into parimita (countable) expressed word, some part is lost, so it is called Tama (dark). Link between Gau (3 inner levels) and Tama is called Gautama (nyāya). When abstract infinite unclassified inner Vāk is converted as such into expressed Vākya, so that a particular incident is generalized or made eternal (śāśvata), it changes from Vākya to Kāvya. Chhāndogya upaniṣad (5/4-9) calls all creations as Gautama-agni.
ईशावास्योपनिषद्-सपर्यगात् शुक्रम् अकायम् अव्रणम् अस्नाविरम् शुद्धम् अपापविद्धम् कविः मनीषी परिभूः स्वयम्भूः याथा-तथ्यतो अर्थान् व्यदधात् शाश्वतीभ्यः समाभ्यः। = This describes both-creation of visible world from abstract source or formation of sentences from abstract thought. Created world has form, defect, links, separation etc not seen in source. Similarly, expressed words have separate letters/words, links of Kāraka, forms of verbs, joints of sandhi-samāsa, errors/alternate meanings not seen in source vāk. Creator of visible word or world-both are called Kavi. Proper transformation, or its chain (avyaya aśvattha) is eternal.
वाल्मीकि रामायण - बाल काण्ड-सर्ग-२-मा निषाद प्रतिष्ठां त्वम् अगमः शाश्वतीं समाः |
यत् क्रौञ्च-मिथुनाद् एकं अवधीः काम-मोहितम् || १४||
Here also, chance killing of male bird in Krauncha pair is generalized by example of killing of sex-hungry Rāvaṇa by Rāma, becomes eternal truth, hence ādi-kāvya.
(4) Chiti levels-Complete creation as man is called 6th Chiti.
षड् विधो वै पुरुषः षडङ्गः। (ऐतरेय ब्राह्मण २/२९)
पुरुष एव षष्ठमहः। (कौषीतकि ब्राह्मण २३/४)
This has different aspects-(a) After 5 levels of Yajña, puruṣa is 6th creation.
(b) After 5 cosmic levels (Parva), man is 6th.
(c) Puruṣa is 6th dimension.
(d) Starting with atomic particles, atom, molecules, cells, organs, human body are formed.
(e) Puruṣa is after creation of 5 koṣas of body-anna, prāṇa, mana, vijñāna, ātmā.
Correspondingly, there are 6 levels of Mantra-pāṭhas after basic Pada-pāṭha. They also ensure error-free preservation of Vedas.
For 6 chiti, there are 6 Darśana & 6 Darśa-vāk (scripts). Number of letters in each script is equal to squire of dimension numbers from 5 to 10-
52-25 elements of Sānkhya, 25 letters in Avakahaḍā, Roman (X is extra).
62-36 elements in Śaiva-36 letters in Hebrew, Latin, Russian, Gurumukhi.
72-49 Maruts-49 letters of Devanāgarī.
82-64 Kalā-64 letters of Brāhmī.
(8+9)2= 289 letter of Vijñāna-vāk.
103to 104-letter in script beyond Vyoma (Triviṣṭap = Tibet) in China, Japan.
गौरीर्मिमाय सलिलानि तक्षति एकपदी द्विपदी सा चतुष्पदी। अष्टापदी नवपदी बभूवुषी सहस्राक्षरा परमे व्योमन्॥
(ऋक् १/१६४/४१, अथर्व ९/१०/२१, तैत्तिरीय ब्राह्मण २/४/६/११)
Originally, each object was given separate word by Bṛhaspati authorized as Brahmaṇaspati or Gaṇapati by Brahmā to create language. Learning several thousand symbols was impossible within life time, complained by Uśanā (Śukrāchārya). Then, Indra with help of Marut, an expert on phonetics, broke (vyākṛta) the sounds in separate letters and arranged them according to place of impact in vocal chord. This was called Vyākaraṇa (grammar). 33 consonants from Ka to ha are symbols of 33 Devas. Including 16 vowels, 49 letters are symbols of 49 Maruts. The script is a Nagara (Chiti = city) of Devas in symbols, so it was called Deva-nāgarī. It is still used from Thailand (lokapāla of east is Indra) to Afghanistan (north west region of Marut).
ब्रह्मा बृहस्पतये प्रोवाच,बृहस्पतिरिन्द्राय, इन्द्रो भरद्वाजाय, भरद्वाज ऋषिभ्यः, ऋषयो ब्राह्मणेभ्यः॥ (ऋक् तन्त्र)
येनाक्षर समाम्नायमधिगम्य महेश्वरात्। कृत्स्नं व्याकरणं प्रोक्तं तस्मै पाणिनये नमः। (पाणिनीय शिक्षा, अन्तिम श्लोक)
समुद्रवत् व्याकरणे महेश्वरे ततोऽम्बुकुम्भोद्धरणं बृहस्पतौ।
तद् भागभागाच्च शतं पुरन्दरे, कुशाग्र विन्दूत्पतितं हि पाणिनौ॥ (सारस्वत भाष्य)
गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तम्।
ज्येष्ठराजं ब्रह्मणा ब्रह्मणस्पत आ नः शृण्वन्नृतिभिः सीद सादनम्॥ (ऋक् २/२३/१)
बृहस्पते प्रथमं वाचो अग्रं यत् प्रैरत् नामधेयं दधानाः।
यदेषां श्रेष्ठं यदरि प्रमासीत् प्रेणा तदेषां निहितं गुहाविः॥ (ऋक् १०/७१/१)
बृहस्पतिरिन्द्राय दिव्यवर्षसहस्रं प्रतिपदोक्तानां शब्दपारायणं प्रोवाच। (पतञ्जलि-व्याकरण महाभाष्य १/१/१)
तथा च बृहस्पतिः-प्रतिपदम् अशक्यत्वात् लक्षणस्यापि अव्यवस्थितत्वात् तत्रापि स्खलित दर्शनात् अनवस्था प्रसङ्गाच्च मरणान्तो व्याधिः व्याकरणमिति औशनसा इति। (न्याय मञ्जरी)
वाग्वै पराची अव्याकृतावदत्। ते देवा इन्द्रम् अब्रुवन्-इमां नो वाचं व्याकुरुत-इति। ... तामिन्द्रो अपक्रम्य व्याकरोत्। तस्मादिदं व्याकृता वागुद्यते इति। (तैत्तिरीय संहिता ६/४/७)
अस्य सायण भाष्यः-तामखण्डां वाचं मध्ये विच्छिद्य प्रकृति-प्रत्यय विभागं सर्वत्राकरोत्। (पुनः अक्षर-वर्ण विभागाः)।
वाग्वा ऐन्द्रवायवः, ...... स (इन्द्रो) वाचैव व्यवर्तयद् (मैत्रायणी संहिता ४/५/८)
Māheśvara script had kṣa as 50thletter. In Siddha-krama, kṣa, tra, jña were added for Kṣetrajña. Letters from A to H are kṣetra (e.g. human body, Gītā, chapter 13), so self is called Aham. Sākta script for Tantra has 81 letters. Hanumān knew all these 9 scripts, so he was called expert in 9 Vyākaraṇas.
सर्वासु विद्यासु तपोविधाने, प्रस्पर्धतेयं हि गुरुं सुराणाम्।सोऽयं नव-व्याकरणार्थ-वेत्ता, ब्रह्मा भविष्यति ते प्रसादात्॥
(वाल्मीकि रामायण, उत्तरकाण्ड, ३६/४६)
As Brāhmī of Loka & Veda (Vijñāna) versions (64, 289 letters) were reduced to Devanāgarī of 49 letters, some meanings were lost. That is one meaning of Veda lost in reaching Gujrat, where Devanāgarī starts. Another reason was that it faced Asura attacks maximum.
6. Science in Vedas-Classification of Vedic meaning in 3 classes itself indicates that Vedas contain more meaning than so far understood by modern science.
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम। अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते॥१॥
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन। प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः॥२॥
श्रीभगवानुवाच-अक्षरं ब्रह्म परमं स्वभावोऽध्यात्म उच्यते। भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः॥३॥
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्। अधियज्ञोऽहमेवात्र देहेदेहभृतां वर॥४॥ (गीता, अध्याय ८)
अध्यात्ममधिभूतमधिदैवं च (तत्त्व समास ७)
Adhidaiva-cosmic system
Adhibhūta-Physical world as seen on earth
Adhyātma-World within human body
There is another classification of 5 which has 2 extra forms-
पञ्चस्वधिकरणेषु। अधिलोक-मधिज्यौतिष-मधिविद्य-मधिप्रजा-मध्यात्मम्॥ (तैत्तिरीय उपनिषद् १/३/१)
Adhiloka =Cosmic structures, their image as man.
Adhijyautiṣa-cosmology, astronomy, its effect on earth, man.
Adhividyā-perception of other objects, result of interlink since start of creation.
Adhiprajā-Living beings, Brahma to Stamba-14 levels, cause of change, Yajña.
Adhyātma-Within human body, 18 levels of ātmā as world or individual.
Till today, we do not have clear idea of interlink between cosmic system with earth and man. Probably, there link will always remain beyond experimental science, so that world systems survive independently, separated by Māyā.
Ādhidaivika meaning is based on knowledge of cosmology & astronomy, called Jyotiṣa-eye of vedas. Ādhibhautika meaning depends upon knowledge of geography of earth, structure & minerals, plants, and other physical sciences. Ādhyātmika meaning depends on knowing anatomy, physiology, Yoga, Āyurveda. Thus, without concept of sciences, Veda-mantra has no meaning.
To understand scientific meaning we have to be aware of ancient & modern sciences as needed for the context. Then we have to define technical words by comparing various meanings in Vedic literature (including Purāṇa etc) and in current languages of India in unbroken tradition of Vedic Sanskrit. The generalized meaning is definition. When there is doubt, Gītā and some phrases of Brāhmaṇa, Nirukta etc are guide. In a sentence, each word is defined by remaining words. Then we can find units of measure by comparing current measures & definitions given there.
https://tinyurl.com/ybwa9vdt
Indian Institute of Scientific Heritage
Click on the links below for the Kannada translation of Rig Veda Samhita in 36 volumes, translated and edited by H.P. Venkat Rao, the Aasthan Vidwan of the erstwhile king of Mysore, Shri Jayachamarajendra Odeyar Bahaddur, in 1948. This work was digitized through Sriranga Digital Technologies by Shri Yogananda, Professor of Mathematics, at Shri Jayachamarajendra College of Engineering, Mysore. Please note that few pages in volumes 1, 14, 26, 32 and 33 are lost. 31. Kannada Rigveda Samhita: Volume 28
Click on the link below for an English Essay on Cosmology of Rigveda: The Rigveda (Sanskrit: ऋग्वेद ṛgveda, from ṛc "praise, shine" and veda "knowledge") is an ancient Indian collection of Vedic Sanskrit hymns. It is one of the four canonical sacred texts (śruti) of Hinduism known as the Vedas The text is a collection of 1,028 hymns and 10,600 verses, organized into ten books (Mandalas). A good deal of the language is still obscure and many hymns as a consequence are unintelligible.
The hymns are dedicated to Rigvedic deities. For each deity series the hymns progress from longer to shorter ones; and the number of hymns per book increases. In the eight books that were composed the earliest, the hymns predominantly discuss cosmology and praise deities. Books 1 and 10, which were added last, deal with philosophical or speculative questions about the origin of the universe and the nature of god, the virtue of dāna (charity) in society, and other metaphysical issues in its hymns. Rigveda is one of the oldest extant texts in any Indo-European language.
Philological and linguistic evidence indicate that the Rigveda was composed in the north-western region of the Indian subcontinent, most likely between c. 1500 and 1200 BC, though a wider approximation of c. 1700–1100 BC has also been given. The initial codification of the Rigveda took place during the early Kuru kingdom (c. 1200 – c. 900 BCE).
Some of its verses continue to be recited during Hindu rites of passage celebrations such as weddings and religious prayers, making it probably the world's oldest religious text in continued use. The text is organized in 10 books, known as Mandalas, of varying age and length. The "family books", mandalas 2–7, are the oldest part of the Rigveda and the shortest books; they are arranged by length (decreasing length of hymns per book) and account for 38% of the text. Within each book, the hymns are arranged in collections each dealing with a particular deity: Agni comes first, Indra comes second, and so on. They are attributed and dedicated to a rishi (sage) and his family of students. Within each collection, the hymns are arranged in descending order of the number of stanzas per hymn. If two hymns in the same collection have equal numbers of stanzas then they are arranged so that the number of syllables in the metre are in descending order The second to seventh mandalas have a uniform format.
The eighth and ninth mandalas, comprising hymns of mixed age,. account for 15% and 9%, respectively. The first and the tenth mandalas are the youngest; they are also the longest books, of 191 suktas each, accounting for 37% of the text. However, adds Witzel, some hymns in Mandala 8, 1 and 10 may be as old as the earlier Mandalas. The first mandala has a unique arrangement not found in the other nine mandalas. The ninth mandala is arranged by both its prosody (chanda) structure and hymn length, while the first eighty four hymns of the tenth mandala have a structure different than the remaining hymns in it. Each mandala consists of hymns called sūkta (su-ukta, literally, "well recited, eulogy") intended for various rituals. The sūktas in turn consist of individual stanzas called ṛc ("praise", pl. ṛcas), which are further analysed into units of verse called pada ("foot" or step). The meters most used in the ṛcas are the gayatri (3 verses of 8 syllables), anushtubh (4x8), trishtubh (4x11) and jagati (4x12). The trishtubh meter (40%) and gayatri meter (25%) dominate in the Rigveda.
For pedagogical convenience, each mandala is synthetically divided into roughly equal sections of several sūktas, called anuvāka ("recitation"), which modern publishers often omit. Another scheme divides the entire text over the 10 mandalas into aṣṭaka ("eighth"), adhyāya ("chapter") and varga ("class"). Some publishers give both classifications in a single edition. The most common numbering scheme is by book, hymn and stanza (and pada a, b, c ..., if required). E.g., the first pada is · 1.1.1a agním īḷe puróhitaṃ "Agni I invoke, the housepriest" · 10.191.4d yáthā vaḥ súsahā́sati Tradition associates a rishi (the composer) with each ṛc of the Rigveda. Most sūktas are attributed to single composers. The "family books" (2–7) are so-called because they have hymns by members of the same clan in each book; but other clans are also represented in the Rigveda. In all, 10 families of rishis account for more than 95% of the ṛcs; for each of them the Rigveda includes a lineage-specific āprī hymn (a special sūkta of rigidly formulaic structure, used for rituals. | | |
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The original text (as authored by the Rishis) is close to but not identical to the extant Samhitapatha, but metrical and other observations allow reconstruction (in part at least) of the original text from the extant one, as printed in the Harvard Oriental Series, vol. 50 (1994).
The surviving form of the Rigveda is based on an early Iron Age collection that established the core 'family books' (mandalas 2–7, ordered by author, deity and meter) and a later redaction, co-eval with the redaction of the other Vedas, dating several centuries after the hymns were composed. This redaction also included some additions (contradicting the strict ordering scheme) and orthoepic changes to the Vedic Sanskrit such as the regularization of sandhi (termed orthoepische Diaskeuase by Oldenberg, 1888).
As with the other Vedas, the redacted text has been handed down in several versions, most importantly the Padapatha, in which each word is isolated in pausa form and is used for just one way of memorization; and the Samhitapatha, which combines words according to the rules of sandhi (the process being described in the Pratisakhya) and is the memorized text used for recitation.
The Padapatha and the Pratisakhya anchor the text's true meaning, and the fixed text was preserved with unparalleled fidelity for more than a millennium by oral tradition alone. In order to achieve this the oral tradition prescribed very structured enunciation, involving breaking down the Sanskrit compounds into stems and inflections, as well as certain permutations. This interplay with sounds gave rise to a scholarly tradition of morphology and phonetics. The Rigveda was probably not written down until the Gupta period (4th to 6th centuries AD), by which time the Brahmi script had become widespread (the oldest surviving manuscripts are from ~1040 AD, discovered in Nepal). The oral tradition still continued into recent times. Several shakhas ("branches", i. e. recensions) of Rig Veda are known to have existed in the past. Of these, Śākalya is the only one to have survived in its entirety. Another shakha that may have survived is the Bāṣkala, although this is uncertain.
The surviving padapatha version of the Rigveda text is ascribed to Śākalya. The Śākala recension has 1,017 regular hymns, and an appendix of 11 vālakhilya hymns which are now customarily included in the 8th mandala (as 8.49–8.59), for a total of 1028 hymns. The Bāṣkala recension includes 8 of these vālakhilyahymns among its regular hymns, making a total of 1025 regular hymns for this śākhā. In addition, the Bāṣkala recension has its own appendix of 98 hymns, the Khilani. In the 1877 edition of Aufrecht, the 1028 hymns of the Rigveda contain a total of 10,552 ṛcs, or 39,831 padas. The Shatapatha Brahmana gives the number of syllables to be 432,000, while the metrical text of van Nooten and Holland (1994) has a total of 395,563 syllables (or an average of 9.93 syllables per pada); counting the number of syllables is not straightforward because of issues with sandhi and the post-Rigvedic pronunciation of syllables like súvar as svàr.
Three other shakhas are mentioned in Caraṇavyuha, a pariśiṣṭa (supplement) of Yajurveda: Māṇḍukāyana, Aśvalāyana and Śaṅkhāyana. The Atharvaveda lists two more shakhas. The differences between all these shakhas are very minor, limited to varying order of content and inclusion (or non-inclusion) of a few verses. The following information is known about the shakhas other than Śākalya and Bāṣkala:
· Māṇḍukāyana: Perhaps the oldest of the Rigvedic shakhas. · Aśvalāyana: Includes 212 verses, all of which are newer than the other Rigvedic hymns. · Śaṅkhāyana: Very similar to Aśvalāyana · Saisiriya: Mentioned in the Rigveda Pratisakhya. Very similar to Śākala, with a few additional verses; might have derived from or merged with it. There are, for example, 30 manuscripts of Rigveda at the Bhandarkar Oriental Research Institute, collected in the 19th century by Georg Bühler, Franz Kielhorn and others, originating from different parts of India, including Kashmir, Gujarat, the then Rajaputana, Central Provinces etc. They were transferred to Deccan College, Pune, in the late 19th century. They are in the Sharada and Devanagari scripts, written on birch bark and paper. The oldest of them is dated to 1464. The 30 manuscripts of Rigveda preserved at the Bhandarkar Oriental Research Institute, Pune were added to UNESCO's Memory of the World Register in 2007. Of these 30 manuscripts, 9 contain the samhita text, 5 have the padapatha in addition. 13 contain Sayana's commentary. At least 5 manuscripts (MS. no. 1/A1879-80, 1/A1881-82, 331/1883-84 and 5/Viś I) have preserved the complete text of the Rigveda. MS no. 5/1875-76, written on birch bark in bold Sharada, was only in part used by Max Müller for his edition of the Rigveda with Sayana's commentary. Müller used 24 manuscripts then available to him in Europe, while the Pune Edition used over five dozen manuscripts, but the editors of Pune Edition could not procure many manuscripts used by Müller and by the Bombay Edition, as well as from some other sources; hence the total number of extant manuscripts known then must surpass perhaps eighty at least. The various Rigveda manuscripts discovered so far show some differences. Broadly, the most studied Śākala recension has 1017 hymns, includes an appendix of eleven valakhīlya hymns which are often counted with the 8th mandala, for a total of 1,028 metrical hymns. The Bāṣakala version of Rigveda includes eight of these vālakhilya hymns among its regular hymns, making a total of 1025 hymns in the main text for this śākhā. The Bāṣakala text also has an appendix of 98 hymns, called the Khilani, bringing the total to 1,123 hymns. The manuscripts of Śākala recension of the Rigveda have about 10,600 verses, organized into ten Books (Mandalas). Books 2 through 7 are internally homogeneous in style, while Books 1, 8 and 10 are compilation of verses of internally different styles suggesting that these books are likely a collection of compositions by many authors.
The first mandala is the largest, with 191 hymns and 2,006 verses, and it was added to the text after Books 2 through 9. The last, or the 10th Book, also has 191 hymns but 1,754 verses, making it the second largest. The language analytics suggest the 10th Book, chronologically, was composed and added last. The content of the 10th Book also suggest that the authors knew and relied on the contents of the first nine books. The Rigveda is the largest of the four Vedas, and many of its verses appear in the other Vedas. Almost all of the 1,875 verses found in Samaveda are taken from different parts of the Rigveda, either once or as repetition, and rewritten in a chant song form. The Books 8 and 9 of the Rigveda are by far the largest source of verses for Sama Veda. The Book 10 contributes the largest number of the 1,350 verses of Rigveda found in Atharvaveda, or about one fifth of the 5,987 verses in the Atharvaveda text. A bulk of 1,875 ritual-focussed verses of Yajurveda, in its numerous versions, also borrow and build upon the foundation of verses in Rigveda. Altogether the Rig Veda consists of: · Hymns to the deities, the oldest part of the Rig Veda · Brahmanas, commentaries on the hymns · Aranyaka or "forest books" The Rigvedic hymns are dedicated to various deities, chief of whom are Indra, a heroic god praised for having slain his enemy Vrtra; Agni, the sacrificial fire; and Soma, the sacred potion or the plant it is made from. Equally prominent gods are the Adityas or Asura gods Mitra–Varuna and Ushas (the dawn). Also invoked are Savitr, Vishnu, Rudra, Pushan, Brihaspati or Brahmanaspati, as well as deified natural phenomena such as Dyaus Pita (the shining sky, Father Heaven), Prithivi (the earth, Mother Earth), Surya (the sun god), Vayu or Vata (the wind), Apas (the waters), Parjanya (the thunder and rain), Vac (the word), many rivers (notably the Sapta Sindhu, and the Sarasvati River). The Adityas, Vasus, Rudras, Sadhyas, Ashvins, Maruts, Rbhus, and the Vishvadevas ("all-gods") as well as the "thirty-three gods" are the groups of deities mentioned.
The hymns mention various further minor gods, persons, phenomena and items, and contain fragmentary references to possible historical events, notably the struggle between the early Vedic people (known as Vedic Aryans, a subgroup of the Indo-Aryans) and their enemies, the Dasa or Dasyu and their mythical prototypes, the Paṇi (the Bactrian Parna). · Mandala 1 comprises 191 hymns. Hymn 1.1 is addressed to Agni, and his name is the first word of the Rigveda. The remaining hymns are mainly addressed to Agni and Indra, as well as Varuna, Mitra, the Ashvins, the Maruts, Usas, Surya, Rbhus, Rudra, Vayu, Brihaspati, Vishnu, Heaven and Earth, and all the Gods. This Mandala is dated to have been added to Rigveda after Mandala 2 through 9, and includes the philosophical Riddle Hymn 1.164, which inspires chapters in later Upanishads such as the Mundaka. · Mandala 2 comprises 43 hymns, mainly to Agni and Indra. It is chiefly attributed to the Rishi gṛtsamada śaunahotra. · Mandala 3 comprises 62 hymns, mainly to Agni and Indra and the Visvedevas. The verse 3.62.10 has great importance in Hinduism as the Gayatri Mantra. Most hymns in this book are attributed to viśvāmitra gāthinaḥ. · Mandala 4 comprises 58 hymns, mainly to Agni and Indra as well as the Rbhus, Ashvins, Brhaspati, Vayu, Usas, etc. Most hymns in this book are attributed to vāmadeva gautama. · Mandala 5 comprises 87 hymns, mainly to Agni and Indra, the Visvedevas ("all the gods'), the Maruts, the twin-deity Mitra-Varuna and the Asvins. Two hymns each are dedicated to Ushas (the dawn) and to Savitr. Most hymns in this book are attributed to the atri clan. · Mandala 6 comprises 75 hymns, mainly to Agni and Indra, all the gods, Pusan, Asvin, Usas, etc. Most hymns in this book are attributed to the bārhaspatya family of Angirasas. · Mandala 7 comprises 104 hymns, to Agni, Indra, the Visvedevas, the Maruts, Mitra-Varuna, the Asvins, Ushas, Indra-Varuna, Varuna, Vayu (the wind), two each to Sarasvati (ancient river/goddess of learning) and Vishnu, and to others. Most hymns in this book are attributed to vasiṣṭha maitravaruṇi. · Mandala 8 comprises 103 hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal vālakhilya. Hymns 1–48 and 60–66 are attributed to the kāṇva clan, the rest to other (Angirasa) poets. · Mandala 9 comprises 114 hymns, entirely devoted to Soma Pavamana, the cleansing of the sacred potion of the Vedic religion. · Mandala 10 comprises additional 191 hymns, frequently in later language, addressed to Agni, Indra and various other deities. It contains the Nadistuti sukta which is in praise of rivers and is important for the reconstruction of the geography of the Vedic civilization and the Purusha sukta which has been important in studies of Vedic sociology. It also contains the Nasadiya sukta (10.129), probably the most celebrated hymn in the west, which deals with creation. The marriage hymns (10.85) and the death hymns (10.10–18) still are of great importance in the performance of the corresponding Grhya rituals. Of the Brahmanas that were handed down in the schools of the Bahvṛcas (i.e. "possessed of many verses"), as the followers of the Rigveda are called, two have come down to us, namely those of the Aitareyins and the Kaushitakins. The Aitareya-brahmana and the Kaushitaki- (or Sankhayana-)
brahmana evidently have for their groundwork the same stock of traditional exegetic matter. They differ, however, considerably as regards both the arrangement of this matter and their stylistic handling of it, with the exception of the numerous legends common to both, in which the discrepancy is comparatively slight. There is also a certain amount of material peculiar to each of them. The Kaushitaka is, upon the whole, far more concise in its style and more systematic in its arrangement features which would lead one to infer that it is probably the more modern work of the two. It consists of thirty chapters (adhyaya); while the Aitareya has forty, divided into eight books (or pentads, pancaka), of five chapters each. The last ten adhyayas of the latter work are, however, clearly a later addition though they must have already formed part of it at the time of Pāṇini (c. 5th century BC), if, as seems probable, one of his grammatical sutras, regulating the formation of the names of Brahmanas, consisting of thirty and forty adhyayas, refers to these two works. In this last portion occurs the well-known legend (also found in the Shankhayana-sutra, but not in the Kaushitaki-brahmana) of Shunahshepa, whom his father Ajigarta sells and offers to slay, the recital of which formed part of the inauguration of kings.
While the Aitareya deals almost exclusively with the Soma sacrifice, the Kaushitaka, in its first six chapters, treats of the several kinds of haviryajna, or offerings of rice, milk, ghee, etc., whereupon follows the Soma sacrifice in this way, that chapters 7–10 contain the practical ceremonial and 11–30 the recitations (shastra) of the hotar. Sayana, in the introduction to his commentary on the work, ascribes the Aitareya to the sage Mahidasa Aitareya (i.e. son of Itara), also mentioned elsewhere as a philosopher; and it seems likely enough that this person arranged the Brahmanaand founded the school of the Aitareyins. Regarding the authorship of the sister work we have no information, except that the opinion of the sage Kaushitaki is frequently referred to in it as authoritative, and generally in opposition to the Paingya—the Brahmana, it would seem, of a rival school, the Paingins. Probably, therefore, it is just what one of the manuscripts calls it—the Brahmana of Sankhayana (composed) in accordance with the views of Kaushitaki. Rigveda Aranyakas and Upanishads Each of these two Brahmanas is supplemented by a "forest book", or Aranyaka.
The Aitareyaranyaka is not a uniform production. It consists of five books (aranyaka), three of which, the first and the last two, are of a liturgical nature, treating of the ceremony called mahavrata, or great vow. The last of these books, composed in sutra form, is, however, doubtless of later origin, and is, indeed, ascribed by Hindu authorities either to Shaunaka or to Ashvalayana. The second and third books, on the other hand, are purely speculative, and are also styled the Bahvrca-brahmana-upanishad. Again, the last four chapters of the second book are usually singled out as the Aitareya Upanishad, ascribed, like its Brahmana (and the first book), to Mahidasa Aitareya; and the third book is also referred to as the Samhita-upanishad. As regards the Kaushitaki-aranyaka, this work consists of 15 adhyayas, the first two (treating of the mahavrata ceremony) and the 7th and 8th of which correspond to the 1st, 5th, and 3rd books of the Aitareyaranyaka, respectively, whilst the four adhyayas usually inserted between them constitute the highly interesting Kaushitaki (Brahmana-) Upanishad, of which we possess two different recensions. The remaining portions (9–15) of the Aranyaka treat of the vital airs, the internal Agnihotra, etc., ending with the vamsha, or succession of teachers. The earliest text were composed in greater Punjab (northwest India and Pakistan), and the more philosophical later texts were most likely composed in or around the region that is the modern era state of Haryana. Philological estimates tend to date the bulk of the text to the second half of the second millennium. Being composed in an early Indo-Aryan language, the hymns must post-date the Indo-Iranian separation, dated to roughly 2000 BC. A reasonable date close to that of the composition of the core of the Rigveda is that of the Mitanni documents of c. 1400 BC, which contain Indo-Aryan nomenclature. Other evidence also points to a composition close to 1400 BC. The Rigveda's core is accepted to date to the late Bronze Age, making it one of the few examples with an unbroken tradition. Its composition is usually dated to roughly between c. 1500–1200 BC. There is a widely accepted timeframe for the initial codification of the Rigveda by compiling the hymns very late in the Rigvedic or rather in the early post-Rigvedic period, including the arrangement of the individual hymns in ten books, coeval with the composition of the younger Veda Samhitas. This time coincides with the early Kuru kingdom, shifting the center of Vedic culture east from the Punjab into what is now Uttar Pradesh. The fixing of the samhitapatha (by keeping Sandhi) intact and of the padapatha (by dissolving Sandhi out of the earlier metrical text), occurred during the later Brahmana period. Writing appears in India around the 3rd century BC in the form of the Brāhmī script, but texts of the length of the Rigveda were likely not written down until much later, and the oldest extant manuscripts date to AD ~1040, discovered in Nepal. While written manuscripts were used for teaching in medieval times, they were written on birch bark or palm leaves, which decompose and therefore were routinely copied over the generations to help preserve the text. Some Rigveda commentaries may date from the second half of the first millennium AD. The hymns were thus composed and preserved by oral tradition for several millennia from the time of their composition until the redaction of the Rigveda, and the entire Rigveda was preserved in shakhas for another 2,500 years from the time of its redaction until the editio princeps by Rosen, Aufrecht and Max Müller. The Rigveda is far more archaic than any other Indo-Aryan text. For this reason, it was in the center of attention of western scholarship from the times of Max Müller and Rudolf Roth onwards. The Rigveda records an early stage of Vedic religion. There are strong linguistic and cultural similarities with the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the early Andronovo culture (or rather, the Sintashta culture within the early Andronovo horizon) of c. 2000 BC.
The Rigveda offers no direct evidence of social or political system in Vedic era, whether ordinary or elite. Only hints such as cattle raising and horse racing are discernible, and the text offers very general ideas about the ancient Indian society. There is no evidence, state Jamison and Brereton, of any elaborate, pervasive or structured caste system. Social stratification seems embryonic, then and later a social ideal rather than a social reality. The society was pastoral with evidence of agriculture since hymns mention plow and celebrate agricultural divinities. There was division of labor, and complementary relationship between kings and poet-priests but no discussion of relative status of social classes. Women in Rigveda appear disproportionately as speakers in dialogue hymns, both as mythical or divine Indrani, Apsaras Urvasi, or Yami, as well as Apāla Ātreyī (RV 8.91), Godhā (RV 10.134.6), Ghoṣā Kākṣīvatī (RV 10.39.40), Romaśā (RV 1.126.7), Lopāmudrā (RV 1.179.1-2), Viśvavārā Ātreyī (RV 5.28), Śacī Paulomī (RV 10.159), Śaśvatī Āṅgirasī (RV 8.1.34). The women of Rigveda are quite outspoken and appear more sexually confident than men, in the text. Elaborate and esthetic hymns on wedding suggest rites of passage had developed during the Rigvedic period. There is little evidence of dowry and no evidence of sati in it or related Vedic texts. The Rigvedic hymns mention rice and porridge, in hymns such as 8.83, 8.70, 8.77 and 1.61 in some versions of the text, however there is no discussion of rice cultivation. The term "ayas" (metal) occurs in the Rigveda, but it is unclear which metal it was. Iron is not mentioned in Rigveda, something scholars have used to help date Rigveda to have been composed before 1000 BC. Hymn 5.63 mentions "metal cloaked in gold", suggesting metal working had progressed in the Vedic culture. Some of the names of gods and goddesses found in the Rigveda are found amongst other belief systems based on Proto-Indo-European religion, while words used share common roots with words from other Indo-European languages. The horse (ashva), cattle, sheep and goat play an important role in the Rigveda. There are also references to the elephant (Hastin, Varana), camel (Ustra, especially in Mandala 8), ass (khara, rasabha), buffalo (Mahisa), wolf, hyena, lion (Simha), mountain goat (sarabha) and to the gaur in the Rigveda. The peafowl (mayura), the goose (hamsa) and the chakravaka (Tadorna ferruginea) are some birds mentioned in the Rigveda. Atheism, Monotheism, Monism, Polytheism debate The Rigveda along with other Vedic texts, states Michael Ruse, contains a "strong traditional streak that (by Western standards) would undoubtedly be thought atheistic". He states that hymn 10.130 of Rigveda can be read to be in "an atheistic spirit". Rigveda, however, contains numerous hymns with a diversity of ideas. The initial impression one gets, states Jeaneane Fowler, is that the text is polytheistic because it praises many gods. Yet, adds Fowler, the text does not fit the "neat classifications of western thought or linear thinking". The deities are praised depending on the context, and the hymns include an expression of monotheism. For example, hymn 1.164.46 of Rigveda states, They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan. — Rigveda 1.164.46, Translated by Ralph Griffith
Max Muller and Stephen Phillips state that this "monotheism" is henotheism (one god, accept many manifest deities). Thomas Urumpackal and other scholars state that monistic tendencies (Brahman is everywhere, God inside everybody) are found in hymns of chapters 1.164, 8.36 and 10.31. Other scholars state that Rigveda includes an emerging diversity of thought, including monotheism, polytheism, henotheism and pantheism, the choice left to the preference of the worshipper. Although the text of the redacted version of the Rig Veda was transmitted unchanged, by 500 BC Sanskrit had changed so much that commentaries were necessary to make sense of the Rig Vedic hymns. The Brahmanas contain numerous misinterpretations, due to this linguistic change,[95 loc.cit. https://en.wikipedia.org/wiki/Rigveda#cite_note-KT-99] some of which were characterised by Sri Aurobindo as "grotesque nonsense." Medieval Hindu scholarship According to Hindu tradition, the Rigvedic hymns were collected by Paila under the guidance of Vyāsa, who formed the Rigveda Samhita as we know it. According to the Śatapatha Brāhmana, the number of syllables in the Rigveda is 432,000, equalling the number of muhurtas (1 day = 30 muhurtas) in forty years. This statement stresses the underlying philosophy of the Vedic books that there is a connection (bandhu) between the astronomical, the physiological, and the spiritual.
The authors of the Brāhmana literature discussed and interpreted the Vedic ritual. Yaska was an early commentator of the Rigveda by discussing the meanings of difficult words. In the 14th century, Sāyana wrote an exhaustive commentary on it.
A number of other commentaries (bhāṣyas) were written during the medieval period, including the commentaries by Skandasvamin (pre-Sayana, roughly of the Gupta period), Udgitha (pre-Sayana), Venkata-Madhava (pre-Sayana, c. 10th to 12th centuries) and Mudgala Purana (after Sayana, an abbreviated version of Sayana's commentary). 
Sanchi. Winged composite animal: tiger, eagle. 
Sanchi. Pilars with capitals.
![Image result for Drawing of two medallions (perhaps the inner and outer face of the same piece). [WD1061, folio 45] amaravati](http://4.bp.blogspot.com/-tQfwmQUNBm8/VYge4wWhS7I/AAAAAAAArzM/tJXNMeHn17E/s640/ScreenShot1323.jpg)
śrivatsa 
Ayagapatta, Kankali Tila, Mathura.
View of the Jaina stupa excavated at Kankali Tila, Mathura.
Naga, Nagini, Gowanda
Naga Statue
Nagini, Met Museum.
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_Period_200_B.C._-_A.D._250/satavahana_naga_prince.gif)
George Coedes titled his magnum opus: Histoire ancienne des États hindouisés d'Extrême-Orient
BHARTI Chokshi
Gwyn Guess
You will have to scroll back to watch from the beginning, don’t know why, but It is phenomenal what this woman has done for the cause of Liberty and truth. Her name is Deborah Tavares and like me and many of the troopers for this cause, we are the old-timers who remember what was even then an illusion of liberty until this horror of Globalist moles have done to our country, I have sent your site to about 10 reliable people on my mailing list encouraging them to look at your credentials and who you really are. God Bless you, good man. Gwyn Guess Memphis, TN
Prabhu athisivam
PvRajeswaran
But one has to hear the other side -Harvard’s side – of the story.
Please get Harvard to talk, come up with its arguments, with authentic proof of its activities
Hebrew enthusiasts may play a game on Tamil. Quite possible, powerful as they are at Harvard.