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The Lost Sun and the Lost Cows TotalRecallPress.com This Book is Sponsored by TotalRecall Publications, Inc. 1103 Middlecreek Friendswood, Texas 77546 281-992-3131281-482-5390 Fax Copyright © 2007 by: Sri Sathya Sai Veda Pratishtan Secunderabad, India (A Charitable Trust) All rights reserved. Printed in the United States of America. Except as permitted under the United States Copyright Act of 1976, No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic or mechanical or by photocopying, recording, or otherwise without the prior permission of the publisher. The views expressed in this book are solely those of the author K. R. Paramahamsa, and do not represent the views of any other party or parties. Worldwide Book and eBook publication and distribution by: TotalRecall Publications, Inc. Printed in United States of America Printed and bound by Lightning Source, Inc. in the USA and UK Paper Back ISBN 978-1-59095-880-3 UPC 6-43977-58802-9 eBook: Adobe Acrobat ISBN 978-1-59095-881-0 UPC 6-43977-58810-4 The sponsoring editor is Bruce Moran and the production supervisor is Corby R. Tate. This publication is not sponsored by, endorsed by, or affiliated with anyone Disclaimer Notice: Judgments as to the suitability of the information herein for purchaser's purposes are necessarily the purchaser's responsibility. TotalRecall Publications, Inc. extend no warranties, make no representations, and assume no responsibility as to the accuracy or suitability of such information for application to the purchaser's intended purposes or for consequences of its use. Dedicated to the Being of SRI SATYA SAI TAT embodied About the Author K.R. Paramahamsa was a retired civil servant in India borne on the Indian Administrative Service. He has created the website Sri Sathya Sai Veda Pratishtan at www.vedamu.org , a repository of all the Vedic literature available in India in Devanagari and Grantha scripts. Besides, the website hosts 415 hours of Vedic chanting of ten Veda sakhas in different modes in a representative way. He is Adjunct Faculty of the Hindu University of America in Florida. He is now a resident of the Ashram of Bhagavan Sri Sathya Sai at Prasanthi Nilayam- 515134, India in pursuit of spiritual upliftment. About the Book Sri Aurobindo puts the question: ‘Is there at all, or is there still the secret of the Veda?’ We have in the Rig-veda Samhita, a body of sacrificial hymns couched in a very ancient language. The hymns present a number of almost insoluble difficulties. ‘Yet these obscure and barbarous compositions have had the most splendid good fortune in all literary history. They have been the reputed source not only of some of the world’s richest and profoundest religions, but of some of its subtlest metaphysical philosophies’, in the words of Sri Aurobindo. The Rig-veda is itself the one considerable document that remains to us from the early period of the human thought when the spiritual and psychological knowledge of the human race was concealed in a veil of concrete and material figures and symbols. The reasons why it so happened may now be difficult to determine. One of the leading principles of the Vedic mystics is sacredness, secrecy of self-knowledge and the true knowledge of the gods. For the mystics, this wisdom is unfit, rather dangerous, to the ordinary human mind. It is liable to perversion, misuse and loss of virtue if revealed to vulgar and unpurified spirits. The ritual system recognized by Sayanacarya stands in its externalities. The naturalistic sense discovered by the European scholars, in its general conceptions, may call for acceptance. But behind them is the true and still hidden secret of the Veda, the secret words spoken for the purified in soul and the awakened in knowledge. Sri Aurobindo’s book ‘The Secret of the Veda’ establishes that the Vedic literature is only the precursor to the Vedantic literature the objective of which is to lead the seeker on the path of Truth to Self-realization. This book ‘Symbolism in Rigveda’ is only an abridged version of ‘The Secret of the Veda’, Sri Aurobindo Revisited, intended for the benefit of beginners among students of Vedic literature. Preface The Indian psyche is saturated with the idea that the Veda is Sabdabrahman, the Word-form of the Brahman and is, therefore, as vast and infinite as the Brahman. ‘Anantaa vai Vedaah’, that is, ‘Infinite indeed is the Veda!’ is the age old saying. The Veda, according to the most ancient tradition, is knowledge infinite and eternal. The word Veda means, derivatively, knowledge as a direct experience. If the Veda is the word, it is not the written word but spoken, or rather a word heard, sruti, as it is called. It means that the language of the Veda stems from a super-human or impersonal source. Sri Aurobindo has said, ‘the language of the Veda itself is sruti, a rhythm not composed by the intellect but heard, a Divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.’ It follows that the Veda as a Divine Gospel is unbounded, unlimited, and infinite. Issuing from the ineffable sources it penetrates and permeates the divinely inspired souls. This conviction is supported by the etymological derivation of the word ‘Veda’ whose root is ‘vid’. The famous grammarian Panini indicates three senses to this root according to three different conjugations. ‘Vid’, in one conjugation, means ‘to be or to exist’, vid sattaayaam. In the second conjugation, it means to know or to be conscious or aware of, vid jnaane. In the third conjugation, it means to gain, to attain, vidlr laabhe. The word Veda, derived from vid meaning to be or exist, would mean Being or Existence, that is, the Sat. The word, derived from vid meaning to know or be conscious or aware of, would signify the Cit or Supreme Knowledge. The word derived from vid meaning to gain or to attain, would signify the highest gain or attainment, that is, the Bliss or Ananda. Thus the word Veda combines in itself all the three senses of the three roots, and connotes Sacchidaananda of the Vedanta. Vedic literature mainly consists of Mantra Samhita, Brahmanas, Aaranyakas and Upanisads. In understanding the Mantra Samhita, the study of Brahmanas, Aaranyakas and Upanisads is considered to be essential, and the study of the Brahma-sutras and Bhagavad-Gita is also considered to be necessary. Vedic literature also includes six additional works, which are supposed to be aids in understanding the Veda. They are Siksha, Kalpa, Vyakarana, Nirukta, Chhanda and Jyotisa. Each one of them is called Vedaanga. According to the Matsyapuraana, the Yajur-Veda was the only Veda in the beginning. The same view is repeated in the Vayupuraana and Vishnupuraana. It is Vedavyaasa who is stated to have arranged the Veda sakhas, number unknown, into four Veda Samhitas based on the requirements of the processes of symbolic sacrifice. He is stated to have transmitted the Rig-Veda to Paila, the Yajur-Veda to Vaishampaayana, the Sama-Veda to Jaimini, and the Atharva-Veda to Sumantu. In due course, they transmitted them to their pupils, and thereafter there developed the tradition of transmission by oral tradition from teacher to pupil. In this fashion, there came about a development of various recensions or sakhas of the Veda. In the Bhagavata and in several other Puraanas, there is a detailed description of the various sakhas of the Veda; we have a similar description in Saantiparva (chapter 342) of the Mahabharata. We also have organized information on the sakhas of the Veda in Charanavyuha, in three different works, attributed to Shaunaka, Kaatyaayana and Vyasa respectively. The total number of Veda sakhas at the time of Patanjali, about two millenniums and a half ago, was stated to be 1,131. But at present only 10 sakhas remain alive accounting for one of Rigveda, four of Yajurveda, three of Samaveda and two of Atharvaveda. Among the Veda sakhas, the Saakala sakha of Rigveda occupies a prominent place. The Rigveda Samhita consists of 10 books or Mandalas and 1,017 hymns or suktas. The total number of verses in the sakha is 10,580. The number of words is 1,53,826, and the number of letters is 4,32,000. Several great Rishis have sought, over a period of time, to interpret different Veda sakhas that are extant. The great Seer Sayanacharya is one that interpreted different Veda sakhas. But his interpretation of the Veda sakhas is mainly related to their ritualistic aspect. Sri Aurobindo is another great Seer that sought to fathom out the symbolism in the Veda and, on that premise, to lay the approach to proper interpretation of the Veda sakhas. In the words of Sri Aurobindo, he ‘had a vision of the Vedic goddesses, and the touchstone of his own inner vision helped in revealing to him their symbolic nature’. Therefore, the secret meaning of the Veda revealed to Sri Aurobindo has the solid backbone of experiential authority. Consequently, the method he has evolved to interpret and annotate the Vedic text appears to be the most authoritative, flawless, and holistic in its scope. In another context, he said, ‘Sri Krishna has shown me the true meaning of the Veda, not only so, but he has shown me a new Science of Philology showing the process and origins of human speech so that a new Nirukta can be formed and the new interpretation of the Veda based upon it. He has also shown me the meaning of all in the Upanisads that is not understood either by Indians or Europeans.’ His book ‘The Secret of the Veda’ is a detailed and amazing revelation of the symbolism in the Rigveda Samhita, which establishes that the Vedic literature is only the precursor to the Vedantic literature the objective of which is to lead the seeker on the path of Truth to Self-realization.
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