"Vetthi ithi Vedah"; Knowing, knowledge is Veda. That is to
say, man can know from the Vedas, the Code of Right Activity and
the Body of Right Knowledge. The Vedas teach man his duties from
birth to death. They describe his rights and duties, obligations
and responsibilities in all stages of life - as a student,
householder, recluse and monk. In order to make plain the Vedic
dicta and axioms and enable all to understand the meaning and
purpose of the do's and don'ts, the Vedangas, Puranas and Epic
texts appeared, in course of time. Therefore, if man is eager to
grasp his own significance and true reality, he has to understand
the importance of these later explanatory compositions also.
This is the reason why the ancients taught the Vedangas and
other related texts even before the pupils learnt the Vedas. This
was a must in the Gurukulas or Hermitage Schools of the past. In
those days, the Bharathiyas studied the 'Fourteen Vidyas', or
'Subjects'. The Vedas were learnt by rote. The master of the
Vedas, who had learnt the Vedas in this manner was called Jada, or
Inert! But, the word did not convey the meaning that he had not
known anything. It only meant that he had nothing more to learn
and was therefore 'inactive' and 'content'. Through the study of
the Vedas, he had become the master of all knowledge. In order to
make this human career worth while, the study of the Vedas was
considered very essential.
The stream of Indian culture always emphasised the authority of
the Vedas as the supreme authority for deciding the values of
human living. Of the Vedas, the first is the Rg-veda. It is
generally considered as composed of ten 'mandalas' or sections. In
the first nine sections, hymns in praise of God under the names of
Agni, Indra, Marut, Ushas, etc., are found. Historians and
researchers have suggested certain theories to explain how these
hymns of praise arose. Men in those days realised that Agni
(Fire), Vayu (Air), Marut (Wind) etc., were far more powerful than
them and so, they described their Divine qualities and propitiated
them.
The second of the Vedas is the Yajurveda. This Veda has two
recensions - the Krishna Yajurveda and the Sukla Yajurveda. This
Veda refers to the Ganga river and its region. It is the source of
the Uttara Mimamsa school of thought and interpretation. The
people had by then demarcated the forest areas from the cultivable
areas around the villages and had taken to habitation in the
villages. There is a prominent reason that prompted the separation
of certain portions of the Veda into the Yajurveda. The Yajurveda
has seven sections called Aranyakas or Forest Texts, indicating by
that very name, that it refers more to disciplines and spiritual
exercises which can be practised only in the seclusion and silence
of the forest.
The third Veda is the Sama-Veda. In this collection, many of
the hymns (rks) of the Rg-Veda are repeated, but, with additional
musical notes so that they may be sung during Vedic rituals and
ceremonies. So the Sama-Veda is mainly Swara or musical notation.
The Rg-Veda Aryans lived on the banks of the Sindhu river while
the Yajur-Veda came to their awareness when they were on the banks
of the Ganga. The Sama-Veda songs are also visualisations of the
same era, but the people seem to have occupied even the middle
region of Bharath. The Sama-Veda is referred to as the Gaana-Veda
also, in order to highlight its musical nature. All musical
schools are derivatives from the styles that are marked out by the
Sama-Veda. All tones and notes are embedded in that Veda.
The fourth is the Atharvan or Atharva Veda. Many have described
it in many diverse ways. Some have even denied it the status of a
Veda. Others say that it is made up of what remained after the
collation of the rest. In the other Vedas, the might and mystery
of the Gods are described. But, in this Veda, the possibility of
man acquiring certain powers and mysteries by his own effort and
exercises are mentioned. This is its speciality. Hatayoga,
thiraskarani vidya, ashtayoga - these are made available for man
only in this Veda. Of course, by winning the Grace of God, man can
acquire even skills that are otherwise impossible of attainment.
In short, it must be realised that the Vedas are very important
for man and that they cover the entire range of knowledge. They
are the source and spring of Bharathiya culture. They are the
recordings of visions and divine experiences; their source is not
some one definite person. They were revealed by God Himself, of
His own innate Mercy. The Vedic inheritance has been preserved
pure and unsullied even to this day, because, it was handed down
from the master to the disciple, in regular succession. Since it
is timeless and authorless, it is worthy of acceptance by all. No
one can afford to neglect or deny their value.
Whatever may be the diversities in contents, the commentators
agree that the essential teaching of all the four Vedas is the
same. The sections dealing with rites, modes of worship and the
conclusions of inquiry help man to achieve the four goals of life
- Dharma, Artha, Kama and Moksha. Since it is very hard to master
the Vedas, we have developed a vast Smrithi literature to expound
the Sruthi texts - the Puranas and the Ithihasas. Farsighted seers
composed these out of historical and legendary incidents and
events.
Karma and Jnana are related as cause and effect, and so, the
Karma sections of the Sruthi and Smrithi, which emphasised
activity led to the discovery of new facets of Truth and rendered
the ideas of a transcendent God clearer and nearer. So too, the
discovery of clearer concepts of God through spiritual inquiry
along the Jnana marga fed "activity" with better meaning and
higher purpose. The benefit of Karma was proportionate to the
faith and the faith in Karma was in proportion to the awareness of
God, won through Jnana. For involving oneself in good activities,
Jnana is an essential pre-requisite. That Jnana has ultimately to
be derived from the Vedas; it is based on the teachings of the
Vedas.
Karma is really speaking the practice of Dharma. The Upanishads
give us guidance on what has to be done and what has to be
avoided, in the spiritual journey. They direct us to revere the
mother as God, revere the father as God, revere the preceptor as
God, revere the guest as God and also, warn us that truth shall
not be neglected, Dharma shall not be neglected. So, there are
both positive and negative instructions - follow these counsels
not others. Whatever conduces to your progress in goodness,
accept; avoid other counsels - thus do the Upanishads instruct.
In those centuries, the King himself studied in hermitages at
the feet of the Upanishadic sages, and helped others to study by
granting economic aid profusely to the centres of learning which
shone as repositories of Vedic lore. As the king, so the subjects.
Fostering the Vedas meant fostering the Vedic scholars and
practitioners, the Vedavidis. At the present time, encouragement
is afforded and scholarship is honoured in other branches of
learning. The Vedic scholars are not given similar encouragement
and emoluments, but, this is an important aspect that has to be
attended to.
Dharmo rakshati rakshitah; Dharma protects those who protect
it, says the Sruthi. If people come forward to foster the sources
of Dharma, that good act, by itself, will help foster those who do
it. The study of the Vedas has become today the task of the
economically weak. People have reconciled themselves to this
situation. They associate the study with such a sad and pitiable
picture. Vedic studies have come down to this deplorable pass. The
very pundits who have attained scholarship in the Vedas are using
it as a commercial item that can be sold. They do not demonstrate
the value of Vedic study in the peace and harmony of their lives
and thus win reverence for the Vedas by personal example. The
Vedas are being misused by them for earning a pittance, rather
than liberation and peace. This is the reason why Dharma is
receiving a set-back and anxiety and fear are spreading among men.
The World can win back peace and harmony only when such persons
are persuaded to practise the ideals laid down in the Vedas, and
thereby serve as beacon-lights to guide mankind aright. Else,
downfall is inevitable.
The Bharathiya spiritual stream has until the present times
fertilised Vedic learning and practice. Its message has been
always, 'Journey forward along the Vedic Path.' One may dilate on
Vedanta and Vedas, but, unless one holds forth the value of these
ideals on the basis of his own experience and practice, it is a
waste. This truth has been forgotten by these personages. Let them
awake in time and save the traditions and values of the ageless
Vedic culture.