sunindia22

<quote> I am a Hare Krishna and i am from gujrat. I know what you are feeling. But i have to say this ! You have a pramukh swami's photo on your post, and you have using such words !! Why ? Are you sane ! Please understand you may have faults, but when you have pramukh swami's photo with you you have to act responsibly, even if you do not feel like it !

Brahma Gayatri Bhasya (http://www.gosai.com/) by Srila Bhaktiraksaka Sridara Deva Goswami Maharaja "The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders." "Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra." The Mantra om bhur bhuva sva tat savitur varenyam bhargo devasya dhimahi dhiyo yo na pracodayat om om - the seed mantra which contains everything within it; bhur - the physical world; bhuva - the mental world; sva - the intellectual world; tat - that, the three planes of experience; savituh - the soul; varenyam - worshipable, venerable; bhargo - the supersubjective area, the svarupa-sakti; devasya - who is beautiful and playful, Krsna, Reality the Beautiful; dhimahi - come meditate; dhiyah - of meditation, of service; yo - who; na - us; pracodayat - enthuses our capacity; Translation "Above the three planes of mundane experience, bhu, bhuvah, svah is the soul, savitur, who shows us everything just like the sun. Above the soul is the supersubjective plane which is varenyam, most venerated and worshipable. That worshipable plane of existence is called bhargo, brilliant and illuminating. The supersubjective area, bhargo, is the plane known as the svarupa-sakti which is the internal pleasure potency of deva, Krishna, Reality the Beautiful. That bhargo is His own divine potency Srimati Radharani. Let us meditate upon the lotus feet of Srimati Radharani, whose extended self and essential nature, mahabhava, is the svarupa-sakti, and'> and who enthuses our capacity of devotional service. Let us surrender unto Her divine service." Introduction The meaning of the brahma gayatri must bring us to the conclusion of Srimad-Bhagavatam. The gayatri mantra and the Srimad-Bhagavatam are one and the same. It is the very gist of the Vedanta-sutra. Srimad-Bhagavatam is the elaborate commentary of gayatri: artho 'yam brahma-sutranam bharatartha-vinirnay gayatri-bhasya-rupo 'sau vedartha-parivrmhita "The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also there. The commentary of the brahma-gayatri is also there and fully expanded with all Vedic knowledge." (Garuda Purana ) The meaning of the gayatri mantra must be in the line of Srimad-Bhagavatam. If we analyze how this is possible, we shall uncover the steps leading the gayatri mantra, to the Srimad-Bhagavatam. What is the meaning of gayatri ? The word gayatri is a combination of two Sanskrit words: ganat (what is sung) and trayate (gives deliverance). This means, "A kind of song by which we can get our salvation, relief, emancipation. Gayatri is known as veda-mata, the mother of the Veda. If we examine the Vedic conclusion from it's most condensed aphorism to its most extensive expression, we shall find that it begins with omkara : the Vedic symbol OM. That truth is expressed as the gayatri mantra, then it appears in the form of the Vedas, and'> and then as the Vedanta-sutra. Finally, the Vedic conclusion is given its fullest expression in the Srimad-Bhagavatam. Since the meaning, the purpose of Vedic knowledge progresses in this line, the gayatri mantra must contain within it the meaning of Srimad-Bhagavatam ---that is, that the Krsna conception of Godhead is the highest. This must be the meaning of the gayatri mantra, but the problem is how to extract Srimad-Bhagavatam-----the Krsna conception------ from within the womb of gayatri. I heard that Jiva Goswami has given such an interpretation, but I could not find where it is written. I heard that he has given the meaning of gayatri leading to Krsna consciousness. Anyhow, the tendency awakened in me to draw the meaning to the Krsna conception. The general meaning of gayatri is "that song which grants liberation." Liberation must have some positive meaning. Liberation means not freedom from the negative side, but positive attainment. This is the definition given in Srimad-Bhagavatam : muktir hitvanyatha rupam svarupena--- unless and until we attain the highest possible positive position, real mukti, real salvation, has not been effected. Mere withdrawal from the negative plane cannot be called liberation. Hegal has said that the object of our life is self-determination. We must determine our normal function in the organic whole---not mere emancipation in a positive function in the domain of service. This is considered to be the highest attainment of life. This is the real meaning of gayatri. The word gayatri comes from two Sanskrit roots: ganat and trayate. Trayate means positive attainment to the final stage (sva-rupena vyavashitih ). And ganat means not mere sound, but musical sound. That musical sound which grants us the highest positive deliverance indicates the sankirtana of Sri Caitanya Mahaprabhu and the flute song of Sri Krsna. Brahma-Gayatri-Bhasya bhvades-tat savitur-vavarenya-vihitam ksetrajna-sevaya-arthakam bhargo vai vrsabhanuja-atma-vibhava-eka-aradhana sri-puram bhargo jyotir-acintya-lilana-sudha-eka-aradhana-sri-puram bhargo dhama-taraga-khelana-sudha-eka-aradhana-sri-puram bhargo dhama-sada nirasta kuhakam prajnana lila-puram devasya-amrta-rupa-lila-rasa-dheraradha-dhi-prerina devasya-amrta-rupa-lila-purusasyaradha-dhi-preyasina devasya dyutisundara-eka-purusasyaradhaya-dhi-preyasina gayatri-muralisÝa-kirtana-dhanam radhapadam dhimahi gayatri-gaditam mahaprabhu-matam radhapadam dhimahi dhir-aradhanam eva nanyad-iti-tad-radhapadam dhimahi srila sri-bhaktiraksaka sridhara deva-gosvami maharaja Purport The purport of the brahma-gayatri is as follows: The first word is OM. Om is the seed mantra which contains everything within it. The next word is bhur. Bhur is where we are--Bhu-loka-- the world of our experience. The next word is buvah. Buvarloka is the world of mental acquisition. It is the support, the background of our experience. Our present position of experience is the effect of our mental acquisition. That we are here in the world of experience is not an accident; we have acquired this position by our previous karma. The physical sphere, this present world of experience, is only the product, the outcome of our previous mental impulses. And the subtle world of previous karma, the mental sphere, is known as Bhuvarloka. The next word in the mantra is svah. Above Bhuvaloka is Sva-loka. The mental world (Bhuvarloka) means acceptance and rejection: what to do and what not to do--"I like this, I don't like that." Sva-loka, however, is the plane of decision, the world of intelligence (Buddiloka). Our intelligence tells us, "You may like this, but you don't do that, for then you will be the loser." That plane, the plane of reason, is known as Sva-loka. In this way, this material world is composed of three general layers, bhur, the physical world, bhuvah, the mental world, and svah, the intellectual world. Of course, a more detailed analysis will reveal seven layers: Bhur, Bhuvah Svah, Maha, Jana, Tapa, and Satyaloka. This has been dealt with in detail by Sanatana Goswami in his Brhad-Bhagavatamrtam. Here, these seven strata have been summarized in three planes of existence: physical, mental, and intellectual. And these three planes of experience have been summarized in a word, tat. The next word in the brahma-gayatri is savitur. Savitur generally means surya, the sun. And the sun means, figuratively, that which shows or illuminates; that by which we can see. The three gross and subtle strata within this world are shown to us by a particular thing, savitur. What it that? The soul. Actually, the world is not shown to us by the sun, but by the soul. What really gives us perception and allows us to see gross things? It is not actually the sun that helps us to see; we see with the help of the soul. This is found in Bhagavad-gita (yatha prakasayaty ekah krtsnam lokam imam ravih). The soul reveals this world to us just as the sun does. The sun can show color to our eyes, the ear can reveal the sound world, and the hand can reveal the touch world. But really in the center is the soul. It is the soul who gives light to this world, who gives us an understanding of the environment, the world of perception. All perception is possible only because of the soul. Here, the word savitur, which generally means sun, can only mean soul, like the sun, shows us everything. All seven strata of our existence-represented by bhur, the physical plane, bhuvah, the mental plane, and svah, the intellectual plane-have here been reduced to one entity: tat-"that.That" is shown by the sun which in this context indicates the soul. Here soul means individual soul. The individual soul is the cause of his world. Not that the mind is in the world, but the world is in the mind. Berkeley has said that the world is in the mind. Here it is being expressed that everything is seen with the help of the sun. If there is no sun, everything is dark- nothing can be seen. So without light, nothing can be seen. And in a higher sense, light means the soul. The soul is the subject and the soul's object is the seven planes of experience within this world. The next word in the gayatri mantra is varenyam. Varenyam means puja: worshipable, venerable. This indicates that although within this plane--the objective world--the is the subject, there is another domain which is to be venerated and worshipped by the soul. That is the Supersoul area. That worshipable plane of existence is known as bhargo. Bhargo means the super subjective area, the area of the Supersoul. This is mentioned in the first verse of Srimad-Bhagavatam: dhamna svena sada nirasta-kuhakam satyam param dhimahi. Srila Vysadeva says that here he is going to deal with another world whose pristine glory is so great that by its own ray, all misconceptions are brushed aside. The subject is the soul, and its object is all these worlds of experience. And the super subject, is the venerable area which is superior to the subject, the soul-- that is the super subjective area. The word bhargo means"more subtle than the soul," and "holding a more important position than the soul." So this means the Supersoul, the Paramatma. In general, of course, the word bhargo ordinarily means light. Just as an X-ray can show us what the ordinary eye cannot see, bhargo is svarupa-sakti: higher, more powerful light that can reveal the soul. And that energy--bhargo--belongs to whom? It belongs to deva. What is the meaning of the word deva? Deva means "who is beautiful an playful," that is, Sri Krsna: Reality the beautiful. He is not a nondifferentiated substance, but is full of lila, pastimes. Deva means pastimes and beauty combined and this is Krsna. His domain is bhargo, brilliant, and it is varenyam, to venerated by the jiva soul. What is the nature of the svarupa-sakti? It is the vaibava, the extend body of Srimati Radharani. She holds the full service responsibility and the energy to serve Krsna. bhargo is no less than the vaibava, the extended body of Srimati Radharani, which contains everything for the service of Krsna. Bhargo represents Mahabava, the predominated moiety, and deva, Krsna, is Rasaraja, the predominating moiety. In the gayatri mantra, we are requested, bhargo devasya dhimahi: "come meditate". What sort of meditation is possible in that plane of dedication? Not abstract meditation, but service cultivation, krsnanusilanam. Dhimahi means " to participate in the spontaneous flow, the current of devotion in Vrndavana." And what will be the result (dhiyo yo nah pracodayat)? The capacity of our cultivation will be increased. As we serve, a greater capacity and willingness to serve will be given to us in remuneration-- just as interest is added to capital in the bank(dasa kari' vetana more deha prema-dhana). In this way, our dedicating principle will be increased again and again. Dhimahi means aradhana, worship. It cannot but be explained in terms of aradhana, puja, seva-- worship, adoration, loving service. The word buddhi means that which we cultivate with the help of our intelligence. But here, dhi is a reference to that venerable intelligence which descends into this plane to help us cultivate service. So dhimahi does not mean abstract meditation, but devotional service. This is the underlying meaning of the gayatri mantra. Gayatri, the song of deliverance, also means sankirtana. Kirtana is also sung, and it also improves us towards the highest goal. The sankirtana of Sri Caitanya Mahaprabhu also reinstates us in out highest serving position. So brahma-gayatri in connection with Mahaprabhu comes to mean krsna-kirtana. Then it reaches Vrndavana and the flute-kirtana. And when we enter Vrndavana, we shall find that the sweet sound of Krsna's flute helps to engage all the Lords servants in their respective duties. When the flute is sounded, the gopis and others are adjusted in their respective duties. At night, the gopis, hearing the sound of the flute will run to the Yamuna, thinking, "Oh, Krsna's is there." And when Yasoda hears the song of Krsna's flute, she thinks, "My son is there. He is coming home soon." In this way, the sound of the flute engages all the servants of the Lord in their respective positions and inspires them to be mindful of their service. In my Sanskrit commentary on the gayatri mantra, I have written dhiraradhanam eva nanyaditi tad radha-padam dhimahi : All other services are represented fully in Radhika. Like branches they are all part of her. Madhura rasa is the chief or mukhya-rasa, the combination of all rasas. Srimati Radharani is Mahabhava--she represents the entire serving attitude. The flute-song of Sri Krsna, expressed as the gayatri mantra, is reminding us and engaging us in our service. And what is our service? Our service must be to surrender ourselves in the service of Srimati Radharani-to accept the suggestion of Radharani. The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders. She is mainly representing the whole service area. So to try to engage ourselves in her service, under her order- to accept her direction and to obey her- that is the service of Sri Radha. In this way, the meaning of the gayatri mantra has been drawn to radha-dasyam, self-determination (svarupena vyavasthitih ). In the meantime, the partial representations in vatsalya and sakhya rasa are also part and parcel of the original mellow of conjugal love, madhura rasa. The vatsalya rasa devotees will serve Nanda and Yasoda, the sakhya rasa devotee will serve Sridama and Sudama, but ultimately, the whole system in one conception is included in Radharani. Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra. That is the supreme end of our life. It cannot but be so. Srimad-Bhagavatam is the ultimate or full-fledged theism to be extracted from the Vedas, Upanisads, and so many scriptures. All the revealed truth rises to its acme, to its highest position, in the conception given by Srimad-Bhagavatam. And Srimad-Bhagavatam teaches us that the highest realization, self-determination, is the service of Srimati Radharani-that under her guidance we may serve Sri Krsna. We aspire for a direct connection with her service. What, then, is the inner meaning or purport of the word bhargo? Bhargo means the sum, or "who shows us by light." Radharani is the daughter of Vrsabhanu. I have selected the word bhanu. To represent her personal extended self, I have given the word vaibhava. Vaibhava means, "what comes out," or "extended self." Prabhava is the central representation and vaibhava is the outer extension. The very gist of svarupa-sakti is Srimati Radharani, and the whole svarupa-sakti is her extended self. The town of her beautiful service is the whole svarupa-sakti. Just as rays of light extend from the sun, the whole internal potency is an extension of Mahabhava, Sri Radhika. She has developed herself into such a beautiful area of brilliance, of internal energy, and thereby she serves her Lord. All these necessary things have sprung from her. To help her in serving her Lord, they all come out. When the entire internal energy is condensed in a concise form, it is Mahabhava, Radharani. And when Radharani wants to serve, she extends herself in limitless different ways. And with some contribution from Baladeva and Yogamaya, the whole spiritual world, including Vrndavana, Mathura, and Vaikuntha, evolves to assist Srimati Radharani in the service of Sri Krsna. In this way, I have drawn out radha-dasyam, the service of Srimati Radharani as the meaning of the gayatri mantra and have tried to represent it in the above Sanskrit verse.

Dear JNDas Prabhuji, Thank you for your advice and also i have searched the threads here and there is a wealth of information available. I will see if i can write up a paper on this and then use it at some time some place. Especially your thread is very enlightening http://www.audarya-fellowship.com/forums/hinduism/43014-eating-meat-2.html?highlight=Did+Rama+eat+meat My heart still yearns for a place on the internet where these mischief mongers are exposed and where Hindus could learn more about their own dharma, at least the basics. Thank you so much. Sunindia 22

Dear jndas Prabhuji I agree these people have no basis, but you know what is happenning ? They are presenting these ideas in open forums with huge audiances in india and hindus with little or no knowledge are converting due to this. They are using our scriptures including Gita to convert people. Here is the public proof:- http://www.thetruecall.com/home/modules.php?name=News&file=article&sid=167 http://www.thetruecall.com/home/modules.php?name=News&file=article&sid=185 http://www.thetruecall.com/downloads/Transcript/Part%201-ZakirNaik.pdf http://www.thetruecall.com/downloads/Transcript/Part2-RaviShankar.PDF http://www.thetruecall.com/downloads/Transcript/Responses.PDF http://www.thetruecall.com/downloads/Transcript/QnA.PDF What i was thinking is could we have a rebuttal website or a part of some website, exposing these people for what they are ? If sadhus or disciples of sashus like you do not help peacefully defend dharma ? who will ? Please think about it. All that i am saying is we have a rebuttal website that reponds to all this, in one place on the internet that Hindus could use to find out the truth. Sunindia22

COMMENTARY The Itihasas and Puranas Are Vedic To substantiate the statement from the Brhad-aranyaka Upanisad quoted in Text 12.4 (B.a. Up. 2.4.10), which establishes the Vedic nature of the Itihasas and Puranas, Srila Jiva Gosvami here cites more evidence from the Puranas, Itihasas, and Upanisads. From these references the following is clear: The Puranas and Itihasas have the same source as the four Vedas and are in fact called the fifth Veda. Srila Jiva Gosvami here refers to the frequent objection that the Itihasas and Puranas cannot be the fifth Veda because they are part of the four Vedas. While explaining the above-mentioned statement from the Brhad-aranyaka Upanisad, some followers of the Mimansaka school claim that the words Itihasa and Purana refer to historical passages found in some parts of the Vedas and not to separate works. Examples of sruti statements sometimes considered Puranic are yato va imani bhutani jayante ("from whom these beings take birth"; Taittiriya Up. 3.1) and sa brahmana srjati rudrena vilapayati harir adir anadih ("Lord Hari creates through Brahma and destroys through Rudra, but He Himself is the eternal source of all"). These and similar passages are referred to as "Purana" because they deal with creation and destruction, which are among the subjects treated in the Puranas. Mimansakas further argue that over an immense period many of these original Puranic portions of the Vedas were lost and those that remained became difficult to understand. Therefore, the Mimansakas propose, Srila Vyasa mercifully wrote new Itihasas and Puranas for the benefit of the unintelligent people of Kali-yuga, and this is what is described in Srimad-Bhagavatam (1.4.25). Hence the Itihasas and Puranas mentioned in the Brhad-aranyaka Upanisad are part of the Vedas, not independent books, and therefore it is incorrect to conclude that they are the fifth Veda. This is the Mimansakas' argument. Srila Jiva Gosvami refutes this argument with references from the Vedas and also from the Itihasas and Puranas themselves. These citations confirm the Itihasas' and Puranas' status as the fifth Veda on the grounds that they emanated separately from Lord Brahma's mouths. If they were only parts of the Vedas, there would be no reason for these authoritative scriptures to call them the fifth Veda. Moreover, there are many statements about the apauruseya, Vedic nature of the Itihasas and Puranas in the Vedic Samhitas, Brahmanas, Aranyakas, Upanisads, Kalpa-sutras, Dharma-sutras, and Grhya-sutras, as well as in the Puranas, Itihasas, and other smrti texts. Here are a few of these statements: rcah samani chandamsi purana yajusa saha ucchistaj jajnire sarve divi deva divi-sritah "The Rg, Sama, Yajur, and Atharva Vedas appeared from the Supreme Lord along with the Puranas and all the demigods residing in the heavenly planets" (Atharva Veda 11.7.24). sa brhati disam anu vyacalat tam itihasas ca purana ca gathas ca itihasasya ca sa vai puranasya ca gathana ca narasamsina ca priya dhama bhavati ya eva veda. "He approached the Brhati meter, and thus the Itihasas, Puranas, Gathas, and Narasamsis became favorable to him. One who knows this verily becomes the beloved abode of the Itihasas, Puranas, Gathas, and Narasamsis" (Atharva Veda 15.6.10, 12). evam ime sarve veda nirmitah sa-kalpah sa-rahasyah sa-brahmanah sopanisatkah setihasah sanvakhyatah sa-puranah. "In this way all the Vedas were manifested along with the kalpas, rahasyas, Brahmanas, Upanisads, Itihasas, anvakhyatas, and Puranas" (Gopatha Brahmana, Purva 2.10). nama va rg-vedo yajur-vedah sama-veda atharvanas caturtha itihasa-puranah pancamo vedana vedah. "Indeed Rg, Yajur, Sama, and Atharva are the names of the four Vedas. The Itihasas and Puranas are the fifth Veda" (Chandogya Up. 7.1.4). mimansate ca yo vedan sadbhir angaih sa-vistaraih itihasa-puranani sa bhaved veda-para-gah "One who thoroughly studies the Vedas along with their six limbs and the Itihasas and Puranas becomes a true knower of the Vedas" (Vyasa-smrti 4.45). In the next text Srila Jiva Gosvami explains why the Itihasas and Puranas are counted as the fifth Veda. TEXT 14.1 pancamatve karana ca vayu-purane suta-vakyam itihasa-puranana vaktara samyag eva hi ma caiva pratijagraha bhagavan isvarah prabhuh eka asid yajur-vedas ta caturdha vyakalpayat caturhotram abhut tasmims tena yajnam akalpayat adhvaryava yajurbhis tu rgbhir hotra tathaiva ca audgatra samabhis caiva brahmatva capy atharvabhih akhyanais capy upakhyanair gathabhir dvija-sattamah purana-samhitas cakre puranartha-visaradah yac chista tu yajur-veda iti sastrartha-nirnayah iti. In the Vayu Purana [60.16-18, 21-22] Suta Gosvami explains why the Itihasas and Puranas are considered the fifth Veda: "Srila Vyasadeva, the almighty Supreme Lord, accepted me [suta Gosvami] as the qualified speaker of the Itihasas and Puranas. In the beginning there was only one Veda, the Yajur Veda, which Srila Vyasa divided into four parts. These gave rise to the four activities called catur-hotra, by means of which Srila Vyasa arranged for the performance of sacrifice. "The adhvaryu priests carry out their responsibilities with yajur-mantras, the hota priests with rg-mantras, the udgata priests with sama-mantras, and the brahma priests with atharva-mantras." Suta Gosvami further states: "O best of the twice-born, thereafter Srila Vyasa, who best knows the meaning of the Puranas, compiled them and the Itihasas by combining various akhyanas, upakhyanas, and gathas. Whatever remained after Vyasa divided the Vedas into four parts was also Yajur Veda. This is the conclusion of the scriptures." TEXT 14.2 brahma-yajnadhyayane ca viniyogo drsyate 'misa yad brahmananitihasa- puranani iti. so 'pi navedatve sambhavati. ato yad aha bhagavan matsye kalenagrahana matva puranasya dvijottamah vyasa-rupam aha krtva sa harami yuge yuge iti purva-siddham eva purana sukha-sangrahanaya sankalayamiti tatrarthah. The Puranas are also used in the formal study of the Vedas called brahma-yajna: yad brahmananitihasa-puranani. "The Itihasas and Puranas are Vedas" [Taittiriya Aranyaka 2.9]. If the Itihasas and Puranas were not Vedic, they would not be used this way in the brahma-yajna. Therefore in the Matsya Purana [53.8-9] the Supreme Lord says, "O best of the twice-born, foreseeing that the Purana will gradually be neglected, in every age I assume the form of Vyasa and abridge it." In other words, Srila Vyasa condenses the already existing Purana so that people can easily comprehend it. TEXT 14.3 tad-anantara hy uktam catur-laksa-pramanena dvapare dvapare sada tad astadasadha krtva bhur-loke 'smin prabhasyate adyapy amartya-loke tu sata-koti-pravistaram tad-artho 'tra catur-laksah sanksepena nivesitah iti. The Matsya Purana [53.9-11] also states, "The Purana consisting of four hundred thousand verses is divided into eighteen parts, in which form it is passed on by oral recitation here on earth in every Dvapara-yuga. Even today the original Purana of one billion verses exists in the worlds of the demigods. The essential meaning of that Purana is contained in the abridged version of four hundred thousand verses." TEXT 14.4 atra tu yac chista tu yajur-veda ity uktatvat tasyabhidheya-bhagas catur-laksas tv atra martya-loke sanksepena sara-sangrahena nivesito na tu racanantarena. Suta's statement

Although the soul is in truth both conscious and active, the proponents of Sankhya philosophy wrongly separate these two functions of the living force (atmani ye ca bhidam), ascribing consciousness to the soul (purusa) and activity to material nature (prakrti). According to the Sankhya-karika (19-20), tasmac ca viparyasat siddha saksitva purusasya kaivalya madhya-sthya drastrtvam akartr-bhavas ca "Thus, since the apparent differences between purusas are only superficial (being due to the various modes of nature that cover them), the purusa's true status is proven to be that of a witness, characterized by his separateness, his passive indifference, his status of being an observer, and his inactivity." tasmat tat-sa yogad acetana cetana-vad iva lingam guna-kartrtve 'pi tatha karteva bhavaty udasinah "Thus, by contact with the soul, the unconscious subtle body seems to be conscious, while the soul appears to be the doer although he is aloof from the activity of nature's modes." Srila Vyasadeva refutes this idea in the section of the Vedanta-sutra (2.3.31-39) that begins, karta sastrartha-vattvat: "The jiva soul must be a performer of actions, because the injunctions of scripture must have some purpose." Acarya Baladeva Vidyabhusana, in his Govinda-bhasya, explains: "The jiva, not the modes of nature, is the doer. Why? Because the injunctions of scripture must have some purpose (sastrartha-vattvat). For example, such scriptural injunctions as svarga-kamo yajeta ('One who desires to attain to heaven should perform ritual sacrifice') and atmanam eva lokam upasita (Brhad-aranyaka Upanisad 1.4.15: 'One should worship with the aim of attaining the spiritual kingdom') are meaningful only if a conscious doer exists. If the modes of nature were the doer, these statements would serve no purpose. After all, scriptural injunctions engage the living entity in performing prescribed actions by convincing him that he can act to bring about certain enjoyable results. Such a mentality cannot be aroused in the inert modes of nature." Jaimini Rsi, in his Purva-mimansa-sutras, presents material work and its results as the whole of reality (vipanam rtam). He and later proponents of Karma-mimansa philosophy teach that material existence is endless - that there is no liberation. For them the cycle of karma is perpetual, and the best one can aim for is higher birth among the demigods. Therefore, they say, the whole purpose of the Vedas is to engage human beings in rituals for creating good karma, and consequently the mature soul's prime responsibility is to ascertain the exact meaning of the Vedas' sacrificial injunctions and to execute them. Codana-laksano 'rtho dharmah: "Duty is that which is indicated by the injunctions of the Vedas." (Purva-mimansa-sutra 1.1.2) The Vedanta-sutra, however - especially in the fourth chapter, which deals with life's ultimate goal - elaborately describes the soul's potential for achieving liberation from birth and death, while it subordinates ritual sacrifice to the role of helping one become qualified to receive spiritual knowledge. As stated there (Vedanta-sutra 4.1.16), agnihotradi tu tat-karyayaiva tad-darsanat: "The Agnihotra and other Vedic sacrifices are meant only for producing knowledge, as the statements of the Vedas show." And the very last words of the Vedanta-sutra (4.4.22) proclaim, anavrttih sabdat: "The liberated soul never returns to this world, as promised by the revealed scripture." Thus the fallacious conclusions of the speculative philosophers prove that even great scholars and sages are often bewildered by the misuse of their own God-given intelligence. As the Katha Upanisad (1.2.5) says, avidyayam antare vartamanah svaya dhirah panditam-manyamanah janghanyamanah pariyanti mudha andhenaiva niyamana yathandhah "Caught in the grip of ignorance, self-proclaimed experts consider themselves learned authorities. They wander about this world befooled, like the blind leading the blind." Of the six orthodox philosophies of Vedic tradition - Sankhya, Yoga, Nyaya, Vaisesika, Mimansa and Vedanta - only the Vedanta of Badarayana Vyasa is free of error, and even that only as properly explained by the bona fide Vaisnava acaryas. Each of the six schools, nonetheless, makes some practical contribution to Vedic education: atheistic Sankhya explains the evolution of natural elements from subtle to gross, Patanjali's yoga describes the eightfold method of meditation, Nyaya sets forth the techniques of logic, Vaisesika considers the basic metaphysical categories of reality, and Mimansa establishes the standard tools of scriptural interpretation. Apart from these six, there are also the more deviant philosophies of the Buddhists, Jains and Carvakas, whose theories of voidism and materialism deny the spiritual integrity of the eternal soul. Ultimately, the only perfectly reliable source of knowledge is God Himself. The Personality of Godhead is avabodha-rasa, the infinite reservoir of unfailing vision. To those who depend on Him with absolute conviction, He grants the divine eye of knowledge. Others, following their own speculative theories, must grope for the truth through the obscuring curtain of Maya. Srila Sridhara Svami prays, mithya-tarka-sukarkaserita-maha-vadandhakarantara- bhramyan-manda-mater amanda-mahimams tvad-jnana-vartmasphutam sriman madhava vamana tri-nayana sri-sankara sri-pate govindeti muda vadan madhu-pate muktah kada syam aham "For the bewildered soul wandering within the darkness of those exalted philosophies promoted by the harsh methods of false logic, the path of true knowledge of You, O Lord of magnificent glory, remains invisible. O Lord of Madhu, husband of the goddess of fortune, when will I become liberated by joyfully chanting Your names - Madhava, Vamana, Trinayana, Sri Sankara, Sripati and Govinda?" At this point we have more or less reached the end of what was intended to be said in this paper. We are aware that some readers will not completely agree with our views, owing to the fact that this presentation is primarily based on the conclusions of Vaisnava philosophy. However, it is hoped that some of the material presented will give further impetus to the thoughtful minds of those who are skilled in analytical thinking and are lovers of the Ultimate Truth. The following is an excerpt from the Tattva-Sandarbha which gives extensive evidence for the status of the Puranas and Itihasas as Vedic literature. TEXT 13.1 ata eva skande prabhasa-khande pura tapas cacarogram amarana pitamahah avirbhutas tato vedah sa-sad-anga-pada-kramah tatah purana akhila sarva-sastra-maya dhruvam nitya-sabda-maya punya sata-koti-pravistaram nirgata brahmano vaktrat tasya bhedan nibodhata brahmya purana prathamam ity-adi. The Prabhasa-khanda of the Skanda Purana [2.3.5] therefore states: "Long ago, Lord Brahma, the grandfather of the demigods, performed severe penances, and as a result the Vedas appeared, along with their six supplements and their pada and krama texts. Then the entire Purana emanated from his mouth. Composed of eternal sound and consisting of one billion verses, it is the unchanging, sacred embodiment of all scriptures. You should know that of the various divisions of this Purana, the Brahma Purana is the first." TEXT 13.2 atra sata-koti-sankhya brahma-loke prasiddheti tathokta trtiya-skandhe ca rg-yajuh-samatharvakhyan vedan purvadibhir mukhair ity-adi-prakarane itihasa-puranani pancama vedam isvarah sarvebhya eva vaktrebhyah sasrje sarva-darsanah ity api catra saksad eva veda-sabdah prayuktah puranetihasayoh. The figure one billion cited here refers to the number of verses existing in Brahma's domain. Srimad-Bhagavatam's Third Canto gives a similar description in the passage starting with the words rg-yajuh-samatharvakhyan vedan purvadibhir mukhair: "Beginning from the front face of Brahma, gradually the four Vedas - Rg, Yajur, Sama, and Atharva - became manifest" [bhag. 3.12.37]. In this passage we find the statement, "Then Brahma created the fifth Veda - the Puranas and the histories - from all his mouths, since he could see all the past, present, and future" [bhag. 3.12.39]. Here the word veda is used specifically in reference to the Itihasas and Puranas. TEXT 13.3 anyatra ca purana pancamo vedah, itihasah purana ca pancamo veda ucyate vedan adhyapayam asa mahabharata-pancamanity-adau. anyatha vedan ity-adav api pancamatva navakalpyeta samana-jatiya-nivesitatvat sankhyayah. And elsewhere it is said, "The Puranas are the fifth Veda,The Itihasas and Puranas are called the fifth Veda" [bhag. 1.4.20], and "He taught the Vedas along with the fifth of their number, the Mahabharata" [M.Bh. Moksa-dharma 340.21]. If the Itihasas and Puranas were not Vedic, it would have been inappropriate for the preceding verses to include them as the fifth Veda, since normally one counts together only objects of the same kind. TEXT 13.4 bhavisya-purane karsna ca pancama veda yan mahabharata smrtam iti. tatha ca sama-kauthumiya-sakhaya chandogyopanisadi ca rg-veda bhagavo 'dhyemi yajur-veda sama-vedam atharvana caturtham itihasa purana pancama vedana vedam ity-adi. Also, the Bhavisya Purana states, "The fifth Veda, written by Sri Krsna-dvaipayana Vyasa, is called the Mahabharata." Another reference is found in the Chandogya Upanisad of the Kauthumiya school of the Sama Veda: "Venerable sir, I have studied the Rg, Yajur, Sama, and Atharva Vedas, and also the Itihasas and Puranas, which are the fifth Veda" [Kauthumiya Chandogya Upanisad 7.1.2]. TEXT 13.5 ata eva asya mahato bhutasya ity-adav itihasa-puranayos caturnam evantar- bhutatva-kalpanaya prasiddha-pratyakhyana nirastam. tad ukta brahma purana prathamam ity-adi. Thus is refuted the frequently raised objection that the Itihasas and Puranas, said in the Brhad-aranyaka Upanisad to emanate from the breath of the Supreme Being, are included in the four Vedas and therefore have no separate existence. The same is stated in the words "Brahma Purana is the first..."(Skanda Purana).

Traditionally, in Indian philosophy, six schools are accepted that are all based on the Vedas in various ways. These philosophies are known as sad-darsana and were originally propounded by the following sages: (1) vaisesika, propounded by Kanada Rsi (2) nyaya, propounded by Gautama Rsi (3) yoga or mysticism, propounded by Patanjali Rsi (4) the philosophy of sankhya, propounded by Kapila Rsi (5) the philosophy of karma-mimansa, propounded by Jaimini Rsi (6) the philosophy of brahma-mimansa, or Vedanta, the ultimate conclusion of the Absolute Truth (janmady asya yatah), propounded by Vedavyasa. The text quoted below is taken from Canto Ten of the Bhagavata Purana. The passage comes from the eighty-seventh chapter, which is called Prayers of the Personified Vedas and constitutes one of the most philosophical chapters of the Bhagavata-Purana. The translation and commentary are by Hrdayananda dasa Gosvami. The text gives a summary of each of the six philosophical systems. Bh.P. 10.87.25 TEXT 25 janim asatah sato mrtim utatmani ye ca bhida vipanam rta smaranty upadisanti ta arupitaih tri-guna-mayah puman iti bhida yad abodha-krta tvayi na tatah paratra sa bhaved avabodha-rase TRANSLATION Supposed authorities who declare that matter is the origin of existence, that the permanent qualities of the soul can be destroyed, that the self is compounded of separate aspects of spirit and matter, or that material transactions constitute reality - all such authorities base their teachings on mistaken ideas that hide the truth. The dualistic conception that the living entity is produced from the three modes of nature is simply a product of ignorance. Such a conception has no real basis in You, for You are transcendental to all illusion and always enjoy perfect, total awareness. PURPORT In traditional Indian philosophy, the followers of Vaisesika, Nyaya, Sankhya, Yoga and Mimansa philosophies all have their own erroneous ideas, which the personified Vedas point out in this prayer. The Vaisesikas say that the visible universe is created from an original stock of atoms (janim asatah). As Kanada Rsi's Vaisesika-sutras (7.1.20) state, nitya parimandalam: "That which is of the smallest size, the atom, is eternal." Kanada and his followers also postulate eternality for other, nonatomic entities, including the souls who become embodied, and even a Supreme Soul. But in Vaisesika cosmology the souls and the Supersoul play only token roles in the atomic production of the universe. Srila Krsna-dvaipayana Vedavyasa criticizes this position in his Vedanta-sutras (2.2.12): ubhayathapi na karmatas tad-abhavah. According to this sutra, one cannot claim that, at the time of creation, atoms first combine together because they are impelled by some karmic impulse adhering in the atoms themselves, since atoms by themselves, in their primeval state before combining into complex objects, have no ethical responsibility that might lead them to acquire pious and sinful reactions. Nor can the initial combination of atoms be explained as a result of the residual karma of the living entities who lie dormant prior to creation, since these reactions are each jiva's own and cannot be transferred from them even to other jivas, what to speak of inert atoms. Alternatively, the phrase janim asatah can be taken to allude to the Yoga philosophy of Patanjali Rsi, inasmuch as his Yoga-sutras teach one how to achieve the transcendental status of Brahmanhood by a mechanical process of exercise and meditation. Patanjali's yoga method is here called asat because it ignores the essential aspect of devotion - surrender to the will of the Supreme Person. As Lord Krsna states in Bhagavad-gita (17.28), asraddhaya huta datta tapas tapta krta ca yat asad ity ucyate partha na ca tat pretya no iha "Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Prtha, is impermanent. It is called asat and is useless both in this life and in the next." The Yoga-sutras acknowledge the Personality of Godhead in an oblique way, but only as a helper whom the advancing yogi can utilize. Isvara-pranidhanad va: "Devotional meditation on God is yet another means of achieving concentration." (Yoga-sutra 1.23) In contrast, Badarayana Vedavyasa's philosophy of Vedanta emphasizes devotional service not only as the primary means to liberation but also as identical with liberation itself. A-prayanat tatrapi hi drstam: "Worship of the Lord continues up to the point of liberation, and indeed goes on in the liberated state also, as the Vedas reveal." (Vedanta-sutra 4.1.12) Gautama Rsi, in his Nyaya-sutras, proposes that one can attain liberation by negating both illusion and unhappiness: duhkha-janma-pravrtti-dosa-mithya-jnananam uttarottarapaye tad-anantarabhavad apavargah. "By successively dispelling false conceptions, bad character, entangling action, rebirth and misery - the disappearance of one of these allowing the disappearance of the next - one can achieve final liberation." (Nyaya-sutra 1.1.2) But since Nyaya philosophers believe that awareness is not an essential quality of the soul, they teach that a liberated soul has no consciousness. The Nyaya idea of liberation thus puts the soul in the condition of a dead stone. This attempt by the Nyaya philosophers to kill the soul's innate consciousness is here called sato mrtim by the personified Vedas. But the Vedanta-sutra (2.3.17) unequivocally states, jno 'ta eva: "The jiva soul is always a knower."

According to learned scholars, there are three different sources of knowledge, which are called prasthana-traya. According to these scholars, Vedanta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad-gita (13.5) the Lord says, brahma-sutra-padais caiva hetumadbhir viniscitaih: "Understanding of the ultimate goal of life is ascertained in the Brahma-sutra by legitimate logic and argument concerning cause and effect." Therefore the Vedanta-sutra is known as nyaya-prasthana, the Upanisads are known as sruti-prasthana, and the Gita, Mahabharata and Puranas are known as smrti-prasthana. All scientific knowledge of transcendence must be supported by sruti, smrti and a sound logical basis. It is said that both the Vedic knowledge and the supplement of the Vedas called the Satvata-pancaratra emanated from the breathing of Narayana, the Supreme Personality of Godhead. The Vedanta-sutra aphorisms were compiled by Srila Vyasadeva, a powerful incarnation of Sri Narayana, although it is sometimes said that they were compiled by a great sage named Apantaratama. Both the Pancaratra and Vedanta-sutra, however, express the same opinions. Sri Caitanya Mahaprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedanta-sutra was compiled by Srila Vyasadeva, it may be understood to have emanated from the breathing of Sri Narayana. Srila Bhaktisiddhanta Sarasvati Thakura comments that while Vyasadeva was compiling the Vedanta-sutra, seven of his great saintly contemporaries were also engaged in similar work. These saints were Atreya Rsi, Asmarathya, Audulomi, Karsnajini, Kasakrtsna, Jaimini and Badari. In addition, it is stated that Parasari and Karmandi-bhiksu also discussed the Vedanta-sutra aphorisms before Vyasadeva. The Vedanta-sutra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jnana, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jnana. The relationship of the living entity with the Supreme Lord is described by Sri Caitanya Mahaprabhu: jivera 'svarupa' haya krsnera 'nitya-dasa'. "The living entity is an eternal servant of Krsna, the Supreme God." (Cc. Madhya 20.108) Therefore, to act in that relationship one must perform sadhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jnana. The fourth chapter describes the result of such devotional service (prayojana-jnana). This ultimate goal of life is to go back home, back to Godhead. The words anavrttih sabdat in the Vedanta-sutra indicate this ultimate goal. Srila Vyasadeva, a powerful incarnation of Narayana, compiled the Vedanta-sutra, and in order to protect it from unauthorized commentaries, he personally composed Srimad-Bhagavatam on the instruction of his spiritual master, Narada Muni, as the original commentary on the Vedanta-sutra. Besides Srimad-Bhagavatam, there are commentaries on the Vedanta-sutra composed by all the major Vaisnava acaryas, and in each of them devotional service to the Lord is described very explicitly. Only those who follow Sankara's commentary have described the Vedanta-sutra in an impersonal way, without reference to visnu-bhakti, or devotional service to the Lord, Visnu. Generally people very much appreciate this Sariraka-bhasya, or impersonal description of the Vedanta-sutra, but all commentaries that are devoid of devotional service to Lord Visnu must be considered to differ in purpose from the original Vedanta-sutra. In other words, Lord Caitanya definitely confirmed that the commentaries, or bhasyas, written by the Vaisnava acaryas on the basis of devotional service to Lord Visnu, and not the Sariraka-bhasya of Sankaracarya, give the actual explanation of the Vedanta-sutra.

The philosophy of the Vedas has been summarized in the codes of the Vedanta-Sutras of Krsna-dvaipayana Vyasa. The following is a quote from the Caitanya-caritamrta, Adi-lila 7.106, with translation and commentary by A.C. Bhaktivedanta Svami. We present this quote because it gives a concise yet detailed summary of the structure and contents of the Vedanta-Sutra. TEXT 106 prabhu kahe, vedanta-sutra isvara-vacana vyasa-rupe kaila yaha sri-narayana TRANSLATION The Lord said, "Vedanta philosophy consists of words spoken by the Supreme Personality of Godhead Narayana in the form of Vyasadeva. PURPORT The Vedanta-sutra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athato brahma-jijnasa ("Now is the time to inquire about the Absolute Truth"). The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission. This is confirmed by the words of the Vayu and Skanda Puranas, which define a sutra as follows: alpaksaram asandigdha sara-vat visvato-mukham astobham anavadya ca sutra sutra-vido viduh "A sutra is an aphorism that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation." Anyone familiar with such sutras must be aware of the Vedanta-sutra, which is well known among scholars by the following different names: (1) Brahma-sutra, (2) Sariraka, (3) Vyasa-sutra, (4) Badarayana-sutra, (5) Uttara-mimansa and (6) Vedanta-darsana. There are four chapters (adhyayas) in the Vedanta-sutra, and there are four divisions (padas) in each chapter. Therefore the Vedanta-sutra may be referred to as sodasa-pada, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaranas), which are technically called pratijna, hetu, udaharana, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijna, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedanta-sutra is athato brahma-jijnasa, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udaharana), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic sastras (nigamana). According to the great dictionary compiler Hemacandra, also known as Kosakara, Vedanta refers to the purport of the Upanisads and the Brahmana portion of the Vedas. Professor Apte, in his dictionary, describes the Brahmana portion of the Vedas as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the mantra portion of the Vedas. Hemacandra said that the supplement of the Vedas is called the Vedanta-sutra. Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purpose of the Vedas is called Vedanta knowledge. Such knowledge, as given in the aphorisms of the Vedanta-sutra, must be supported by the Upanisads.

The second difficulty one faces in trying to study the Vedas concerns their language. There are two varieties of Sanskrit, vaidika ("Vedic") and laukika ("worldly" or "ordinary"), and the Vedas contain only the former. Years of study are required to become an accomplished scholar of ordinary Sanskrit, but if such a scholar wishes to understand Vedic Sanskrit he has to learn extra rules of grammar and a different vocabulary, which may require years of additional study. And even when the language of the Vedic verses is fathomed, these verses are so cryptic that one cannot possibly decipher them without hearing them explained by a bona fide guru in disciplic succession. Another difficulty: Even before studying the Vedas one must study their six corollaries, or "limbs," called Vedangas. These six limbs are siksa, the science of pronunciation; kalpa, the process of performing sacrifice; vyakarana, the rules of grammar; nirukta, the meanings and derivations of difficult words used in the Vedas; jyotisa, astronomy and astrology; and chandas, Vedic meters. Each of these limbs is extensive and requires serious study. So far our citation from the Tattva-Sandarbha. In the end of this paper we will include a more extensive quote from the same book in order to complete authoritative evidence that the Puranas are Vedic literature, indispensable for the proper understanding of the Vedas. Much could be said about the spreading of the Vedic culture over the globe. However it would become the theme of yet another exhaustive paper. Most widely acknowledged is the linguistic connection with the Vedic language, Sanskrit. Everybody knows about the Indo-European languages but there is no consensus about their origin. While the Vedic language seems to have been better preserved in the Western world, the Vedic religion has remained more stable in the Eastern world. Though worship of the sun and of fire was also prominent all over Europe.

The following part of our paper is an excerpt from the Tattva-Sandarbha, a book which was written in sixteenth century India by Srila Jiva Gosvami, one of the greatest Sanskrit scholars and philosophers of all times. The text is supposed to shed some light on the difficulties of Vedic study and give yet another angle of perspective on Vedic research and analysis. TEXT 12.1 tatra ca veda-sabdasya samprati dusparatvad duradhigamarthatvac ca tad- artha-nirnayakana muninam api paraspara-virodhad veda-rupo vedartha- nirnayakas cetihasa-puranatmakah sabda eva vicaraniyah. tatra ca yo va veda-sabdo natma-viditah so 'pi tad-drstyanumeya eveti samprati tasyaiva pramotpadakatva sthitam. But at present it is difficult to study the Vedas in their entirety or to understand them. In addition, the great thinkers who have commented on the Vedas interpret them in contradictory ways. We should therefore study the Itihasas and Puranas, since they are Vedic in nature and are conclusive in determining the Vedas' meaning. Moreover, with the help of the Itihasas and Puranas we can infer the meaning of the unavailable portions of the Vedas. Thus at present only the Itihasas and Puranas constitute the appropriate source of valid knowledge. TEXT 12.2 tatha hi mahabharate manaviye ca itihasa-puranabhya veda samupabrmhayet iti puranat puranam iti canyatra. na cavedena vedasya brmhana sambhavati na hy aparipurnasya kanaka-valayasya trapuna purana yujyate. This is why the Mahabharata [Adi-parva 1.267] and Manu-samhita state, "One should complement one's understanding of the Vedas with the help of the Itihasas and Puranas." And elsewhere it is stated, "The Puranas are called by that name because they complete (purana)." One should not try to "complete" or explain the meaning of the Vedas with something that is not Vedic in nature, just as one should not finish an incomplete gold bracelet with lead. TEXT 12.3 nanu yadi veda-sabdah puranam itihasa copadatte tarhi puranam anyad anvesaniyam. yadi tu na, na tarhitihasa-puranayor abhedo vedena. ucyate visistaikartha-pratipadaka-pada-kadambasyapauruseyatvad abhede 'pi svara- krama-bhedad bheda-nirdeso 'py upapadyate. But, one may object, if the Itihasas and Puranas are actually included as part of the text of the Vedas, we need to identify some other Puranas than those we are familiar with; otherwise the Itihasas and Puranas would not qualify as nondifferent from the Vedas. To this we reply that the Itihasas and Puranas are nondifferent from the Vedas inasmuch as both kinds of literary works have no human author and present the same detailed knowledge. Nonetheless, there is some difference between them with regard to intonation and word order. TEXT 12.4 rg-adibhih samam anayor apauruseyatvenabhedo madhyandina-srutav eva vyajyate eva va are 'sya mahato bhutasya nihsvasitam etad yad rg-vedo yajur-vedah sama-vedo 'tharvangirasa itihasah puranam ity-adina. The Madhyandina-sruti [brhad-aranyaka Up. 2.4.10] implies the oneness of the Itihasas and Puranas with the Rg and other Vedas in terms of the apauruseya nature all these works share: "My dear Maitreyi, the Rg, Yajur, Sama, and Atharva Vedas, as well as the Itihasas and Puranas, all appear from the breathing of the Supreme Being." COMMENTARY Difficulties in Studying the Vedas In the previous texts Srila Jiva Gosvami has established that the Vedas - Rg, Yajur, Sama, and Atharva - constitute the valid means of acquiring knowledge about the Supreme. Here he points out the practical difficulties involved with studying them nowadays. The first difficulty is the unavailability of the complete text of the Vedas. Originally the Veda was one, and at the advent of the current age, Kali-yuga, Srila Vyasadeva divided it into four: vyadadhad yajna-santatyai vedam eka catur-vidham (Bh.P. 1.4.19). Then, as explained in the Kurma Purana (52.19-20), Vyasadeva's followers further divided the four Vedas into 1,130 branches: eka-vimsati-bhedena rg-veda krtavan pura sakhana tu satenaiva yajur-vedam athakarot sama-veda sahasrena sakhana prabibheda sah atharvanam atho veda bibheda navakena tu "Formerly the Rg Veda was divided into 21 branches, the Yajur Veda into 100 branches, the Sama Veda into 1,000 branches, and the Atharva Veda into 9 branches." Each of these branches has 4 subdivisions called Samhita, Brahmana, Aranyaka, and Upanisad. So all together the Vedas consist of 1,130 Samhitas, 1,130 Brahmanas, 1,130 Aranyakas, and 1,130 Upanisads, a total of 4,520 titles. By the influence of time, however, many texts have been lost. At present only about 11 Samhitas, 18 Brahmanas, 7 Aranyakas, and 220 Upanisads are available. This constitutes less than 6% of the original Vedas.

The Aranyakas, literally 'forest-born', are a class of philosophical writings which are closely connected with the Brahmanas. They are called Aranyakas because they were either composed in forests or studied there. The Upanisads are considered to be attached to them. Besides the scriptures mentioned above there are also the six Vedangas, literally 'limbs of the Vedas'. These are auxiliary works, the study of which is considered to be essential for the proper understanding of the Vedas. The Vedangas are considered to be part of the Vedas and are mainly composed in Sutra style. They are listed as follows: Siksa, the science of proper articulation and pronunciation, comprising the knowledge of letters, accents, quantity, the use of the organs of pronunciation and phonetics. Chandas, metre, represented by a treatise ascribed to Pingla-naga. Vyakarana, linguistic analysis or grammar, represented by Panini's celebrated Sutra. Nirukta, explanation of difficult Vedic words. Jyotisa, astronomy Kalpa, ceremonial The first and second of these Vedangas are said to be intended to secure the correct reading or recitation of the Vedas, the third and fourth the understanding of it, and the fifth and sixth its proper employment at sacrifice. Other scriptures also counted among Vedic texts, are for example the Ayur-Veda, and the Dhanur-Veda. The Ayur-Veda is the sacred science of health and medicine and is considered as a supplement of the Atharva-Veda. The Dhanur-Veda or science of archery is regarded as an Upa-veda connected with the Yajur-Veda, and derived from Visvamitra or Bhrgu. There are many more subjects elaborated on within the Vedic literature, such as the silpa-sastras, a class of works dealing with any mechanical or fine art including architecture and others. The celebrated Vimanika-sastra however, is not counted among the Vedic works because it is quite recent and of dubious origin.

In the following part of this paper we will take a closer look at what is included in the Vedas. In other words those scriptures that can be called Vedic will be named and a list of topics discussed in the Vedas will be presented. Generally the Vedas are accepted as four, Rg, Yajur, Sama and Atharva. Each Veda has two distinct portions, known as mantra and brahmana. The mantra section contains hymns to the fire, the sun, the air, the sky and the wind or to the respective deities who personify these elements. The brahmana section contains descriptions of the rituals and ceremonies in which the mantras were supposed to be used. It also gives historical explanations in connection with the mantras. The mantras are of three types, 1. Rc, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for recitation in a lower tone at sacrifices; 3. Saman, which are in metre, and intended for chanting at the Soma ceremonies. Also included under the designation Vedic are the Sutras, Upanisads, and Aranyakas. The Sutras are manuals for teaching in ritual, philosophy, grammar and so on. Most closely connected to the Vedas are the Srauta- and Kalpa-sutras. They are giving concise rules for the performance of every kind of sacrifice. Of course there are others like the Grhya-sutras, Dharma-sutras, Panini's celebrated grammar, Patanjali's Yoga-sutras and many more. The Upanisads are philosophical writings attached to the Brahmanas. Their aim is the exposition of the secret meaning of the Vedas. The Upanisads are considered to be the source of the Vedanta and of Sankhya philosophies. Regarding the Upanisads, the following eleven Upanisads are considered to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and Svetasvatara. However, in the Muktikopanisad, verses 30-39, there is a description of 108 Upanisads. They are as follows: (1) Isopanisad, (2) Kenopanisad, (3) Kathopanisad, (4) Prasnopanisad, (5) Mundakopanisad, (6) Mandukyopanisad, (7) Taittiriyopanisad, (8) Aitareyopanisad, (9) Chandogyopanisad, (10) Brhad-aranyakopanisad, (11) Brahmopanisad, (12) Kaivalyopanisad, (13) Jabalopanisad, (14) Svetasvataropanisad, (15) Hamsopanisad, (16) Aruneyopanisad, (17) Garbhopanisad, (18) Narayanopanisad, (19) Paramahamsopanisad, (20) Amrta-bindupanisad, (21) Amrta-nadopanisad, (22) Siropanisad, (23) Atharva-sikhopanisad, (24) Maitrayany-upanisad, (25) Kausitaky-upanisad, (26) Brhaj- jabalopanisad, (27) Nrsimha-tapaniyopanisad, (28) Kalagni-rudropanisad, (29) Maitreyy-upanisad, (30) Subalopanisad, (31) Ksurikopanisad, (32) Mantrikopanisad, (33) Sarva-saropanisad, (34) Niralambopanisad, (35) Suka-rahasyopanisad, (36) Vajra-sucikopanisad, (37) Tejo-bindupanisad, (38) Nada-bindupanisad, (39) Dhyana-bindupanisad, (40) Brahma-vidyopanisad, (41) Yoga- tattvopanisad, (42) Atma-bodhopanisad, (43) Narada-parivrajakopanisad, (44) Trisikhy-upanisad, (45) Sitopanisad, (46) Yoga-cudamany-upanisad, (47) Nirvanopanisad, (48) Mandala-brahmanopanisad, (49) Daksina-murty-upanisad, (50) Sarabhopanisad, (51) Skandopanisad, (52) Mahanarayanopanisad, (53) Advaya-tarakopanisad, (54) Rama-rahasyopanisad, (55) Rama-tapany-upanisad, (56) Vasudevopanisad, (57) Mudgalopanisad, (58) Sandilyopanisad, (59) Paingalopanisad, (60) Bhiksupanisad, (61) Mahad-upanisad, (62) Sarirakopanisad, (63) Yoga-sikhopanisad, (64) Turiyatitopanisad, (65) Sannyasopanisad, (66) Paramahamsa-parivrajakopanisad, (67) Malikopanisad, (68) Avyaktopanisad, (69) Ekaksaropanisad, (70) Purnopanisad, (71) Suryopanisad, (72) Aksy-upanisad, (73) Adhyatmopanisad, (74) Kundikopanisad, (75) Savitry-upanisad, (76) Atmopanisad, (77) Pasupatopanisad, (78) Param-brahmopanisad, (79) Avadhutopanisad, (80) Tripuratapanopanisad, (81) Devy-upanisad, (82) Tripuropanisad, (83) Katha-rudropanisad, (84) Bhavanopanisad, (85) Hrdayopanisad, (86) Yoga-kundaliny-upanisad, (87) Bhasmopanisad, (88) Rudraksopanisad, (89) Ganopanisad, (90) Darsanopanisad, (91) Tara-saropanisad, (92) Maha-vakyopanisad, (93) Panca-brahmopanisad, (94) Pranagni-hotropanisad, (95) Gopala-tapany-upanisad, (96) Krsnopanisad, (97) Yajnavalkyopanisad, (98) Varahopanisad, (99) Satyayany-upanisad, (100) Hayagrivopanisad, (101) Dattatreyopanisad, (102) Garudopanisad, (103) Kaly-upanisad, (104) Jabaly-upanisad, (105) Saubhagyopanisad, (106) Sarasvati-rahasyopanisad, (107) Bahvrcopanisad and (108) Muktikopanisad. Thus there are 108 generally accepted Upanisads, of which eleven are the most important, as previously stated.

Another quite striking example can be quoted regarding the starting date of Kali-yuga. The Kali-yuga, according to Puranic references as well as references from the Jyotisa-sastras, began on February 18, 3102 BC. The sastras claim that there was a planetary alignment of the seven planets including the sun and the moon. Dr. Richard Thompson, in his book Vedic Cosmography and Astronomy, shows how this planetary alignment can be verified by making the necessary calculations with modern computer programs. The standard view of modern Western scholars is that this date for the start of Kali-yuga is fictitious. Indeed, these scholars maintain that the battle of Kuruksetra itself is fictitious, and that the civilization described in the Vedic literature is simply a product of poetic imagination. There is not enough space here to present the brilliant research work of Dr. Thompson in more detail. His book will be listed in the bibliography at the end of this paper. The Surya-siddhanta, perhaps the most famous work on Indian astronomy, is full of amazingly accurate astronomical data. This work gives the figures for planetary cycles in orbital revolution per divya-yuga. One divya-yuga is 4,320,000 solar years. One thousand such divya-yugas give the duration of one day of Brahma, called a kalpa. At the end of each kalpa there is a partial devastation. We include these ideas in this paper to point at the very vast time frame which is accepted for periodic cosmic phenomena in the Puranas and other Vedic literature. The Surya-siddhanta says about itself that it was spoken by a messenger from the sun-god, Surya, to the famous asura Maya Danava at the end of the last Satya-yuga. This is of course an enormous time span but there are some quite remarkable statements in that book which give us something to think about. There is for example a description of certain constellations, whose astronomical data in terms of their position in the heavens appear to be totally wrong. However, if, with the help of computers and suitable programs a retrocalculation is done, it shows that the positions of the stars would be accurate for a time about 50,000 years earlier. There is no question of such calculations being faked and the oldest available manuscripts of the Surya-siddhanta come from a time where such calculations could not possibly have been done without the help of computers. One more intriguing point in connection with the Puranic time scale and its four yugas: The Rg-Veda verse quoted above, "Four are his horns, three are his feet, two are his heads and seven are his hands" (IV.58.3), can be symbolically interpreted as, 4,3,2 and 7 zeros. That is exactly the duration of one kalpa, or one thousand times the aggregate of the four yugas, or 4,320,000,000 years. The Aryan invasion is a myth invented by Western scholars in order to discredit the original Vedic civilization. They could simply not tolerate the idea that an advanced human culture could have originated in India. It had to come from outside. In any case, the term aryan, is not designating a racial type but rather a cultural class. A.C. Bhaktivedanta Svami defines, "The word Aryan is applicable to persons who know the value of life and have a civilization based on spiritual realization." While it is a fact that people existed who immigrated from Central Asia to Central India, there is no evidence that they were the ones who established the Vedic culture. The Vedic culture was already very old and advanced by the time these people arrived in Aryavarta, 'the abode of the noble and excellent ones'. A modern scholar has written: "Current archeological data do not support the existence of an Indo-Aryan or European invasion into South Asia at any time in the pre- or protohistoric periods. Instead, it is possible to document archeologically a series of cultural changes reflecting indigenous cultural development from prehistoric to historic periods. The early Vedic literature describes not a human invasion into the area, but a fundamental restructuring of indigenous society ... The Indo-Aryan invasion as an academic concept in eighteenth and nineteenth century Europe reflected the cultural milieu of that period. Linguistic data were used to validate the concept that in turn was used to interpret archeological and anthropological data." [Jim G. Shaffer "The Indo-Aryan Invasions: Cultural Myth and Archeological Reality," in J.R. Lukak's The People of South Asia (New York: Plenum, 1984)]

In modern times the Vedic literature has been examined and translated by Western scholars such as Mueller, Wilson, Keith, Griffith and Bergaine. They did not have very deep insight into the workings of the Vedic culture and were often inspired by questionable motives. In the nineteenth century it was the declared policy of the British government to show that Western culture, based on Greek tradition and further enhanced by the Christian belief, was far superior to the Vedic tradition. Monier Williams' celebrated Sanskrit dictionary was compiled with this aim - to demolish and discredit the ancient Sanskrit teachings and to replace them with Sanskrit editions of Christian literature. This can hardly be called a noble and certainly not a scientific approach. In this regard David Frawley writes, "The great Indian epic, the Mahabharata, for example, refers to a civil war involving all of north India that occurred some time before that of the Buddha. Kings from throughout the whole country of the time are mentioned as having been involved in the battle. This we have turned into a local skirmish among petty princes in the northwest corner of India, which was later exaggerated by poets. We assume exaggeration, if not deception, on the part of the ancients rather than giving them credit for what they actually say when it goes against what we believe possible for them... The question of the Rg-Veda is even more difficult because many ideas about it have been accepted as fact, even though they are highly speculative and not proven by the actual text. The modern idea is that the Vedic people were a racial type (Aryans). They are said to have invaded India in the second millennium BC as primitive nomads from Central Asia. The Rg-Veda is said to have been composed in the Punjab region of northwest India as the first step of this invasion. These are ideas used to interpret the text. They are not found within it. In fact, they require altering the meaning of words and changing the orientation of the text to make them credible. However, no one seems to read the Rg-Veda these days in the original Sanskrit. We read it through the interpretations and naturally it proves the interpretations. If we find astronomical references to early areas (before 2000 BC) in the Vedas, we cannot say that these are too early for them to be real. This is not scholarship, it is prejudice, which literally means pre judgment." At this point we have to - in order to keep the text short - simply summarize a couple of evidences which point to a much earlier date of the Rg-Veda than what is generally given by modern Western or even Indian scholars. The Rg-Veda contains astronomical references which are based on a knowledge of the phenomenon of precession. The Vedic culture expressed through the Rg-Veda employed sidereal time. Thus the points of vernal equinox or winter solstice would be mentioned as having occurred or occurring in particular lunar constellations, called naksatras. It is relatively simple to calculate on that basis what the dates of a vernal equinox mentioned in the text were according to our calendar. In this way we get the following table: Degree Naksatra Date 07o 00' Pisces Uttarabhadra c. 1991 AD, Today 00o 00' Aries Asvini c. 400 AD, Puranic Era 23o 20' Aries Bharani c. 1280 BC, Vedanga Jyotisa 06o 40' Taurus Krttika c. 2250 BC, Late Vedic Age 00o 00' Gemini Mrgasira c. 4000 BC, Middle Vedic Age 26o 20' Gemini Punarvasu c. 6000 BC, Early Vedic Age 05o 00' Cancer Pusya c. 6500 BC, Early Vedic Age The dates in the above table can be supported by a number of quotes from the Rg-Veda, too numerous to be quoted in this paper. For more detail the reader is referred to David Frawley's chapter on Vedic Astronomy. He writes: "While the references before the Krttikas (Taurus vernal equinox) are less clear, that reference itself is definite. Its language is as clear as stating, 'now the vernal equinox is in early Taurus.' It proves that whoever the Vedic people were and wherever they lived, their culture was in its later phase by 2000 BC. With this reference substantiated the others become hard to dismiss... With such astronomical references in all Vedic texts, on what grounds can we deny them? If the Rg-Veda uses the same terms as later astronomy, we cannot say they are wrong or referred to something else because it does not agree with our theories. Our theories may be wrong but the stars are not."

NOTE According to Vedic knowledge, the Vedic sound is divided into four phases, which can be understood only by the most intelligent brahmanas. This is because three of the divisions are internally situated within the living entity and only the fourth division is externally manifested, as speech. Even this fourth phase of Vedic sound, called vaikhari, is very difficult to understand for ordinary human beings. Srila Visvanatha Cakravarti Thakura explains these divisions as follows. The prana phase of Vedic sound, known as para, is situated in the adhara-cakra; the mental phase, known as pasyanti, is situated in the area of the navel, on the manipuraka-cakra; the intellectual phase, known as madhyama, is situated in the heart area, in the anahata-cakra. Finally, the manifest sensory phase of Vedic sound is called vaikhari. Such Vedic sound is ananta-para because it comprehends all vital energies within the universe and beyond and is thus undivided by time or space. In his book Gods, Sages and Kings, David Frawley explains the position of the sacred syllable om in the text of the Rg-Veda. He writes: "While we do not find om mentioned specifically in the Rg-Veda, there is throughout the book an emphasis on the sacred word or chant, the mantras as the power whereby the Gods are revealed. This sacred word could very well have been om. Let us see how later texts indicate that it was. The Upanisads state: Who is the bull of the chants, possessing all forms, who from the immortal chants was born, may that Indra deliver me with wisdom. (Taittiriya Up. 1.3.1) "The 'bull of chants' is om. It is identified with Indra, the foremost of the Vedic gods. Indra in the Rg-Veda conquers the powers of darkness with the Divine Word of Brahman. Om is also called Brahman. A famous verse of Vamadeva from the Rg-Veda describes the bull of chants as: Four are his horns, three are his feet, two are his heads and seven are his hands. Bound threefold the bull roars, the mighty God has entered into mortals. (IV.58.2, Mahanarayana Up. IX.1, Bh.P. 8.16.31) "This is said by various commentators like Sayana to be an explanation of om. Om in the Upanisads is said to have four quarters, referring to the four states of waking, dream, deep sleep, and pure consciousness. The various mathematical versions of the chant and the sacrifice in the Rg-Veda are the various levels of vibration of om. The seven seers are the seven energies of om. Indra is the power of om. The sun is the light of om. The Sama-Veda is the song of the sun... which is om. Dirghatamas states in the Rg-Veda: The sacred syllable of the chant in the supreme ether in which all the gods reside, he who does not know that, what can he do with the Veda? (I.164.39) "That sacred syllable on which the Vedas rest is om." So far David Frawley's conclusion. It is easy to simply say something about the Vedas. Hardly anybody knows Sanskrit well enough to follow up such claims. But, for the sake of getting a balanced presentation, let us look up Frawley's reference and see in which context it appears and what earlier Indian commentators had to say about it. We will use the Ramakrsna Matha edition of the Mahanarayanopanisad, which was published in Madras 1957. The translation and commentary are by Svami Vimalananda who himself closely followed Sayana's commentaries, but who also included Bhattabhaskara's interpretations which are often quite different. Sayana is an early commentator whose date is given as AD 1350-1387. He has commented on practically all parts of the Vedas. In our edition the verse appears as 12.10 and is said to be identical with Rg-Veda IV.58.3. The Sanskrit is as follows: catvari srnga trayo asya pada dvesirse sapta hastaso asya tridha baddho vrsabho roraviti maho devo martyan avivesa "The syllable om conceived as the Bull possesses four horns, three feet and two heads. He has seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere." This translation is very similar to the one shown above. But in his commentary Svami Vimalananda also gives two alternative interpretations. We will quote the entire commentary below. "This is the well-known allegoric stanza of the Rg-Veda IV.58.3, variously interpreted in different contexts. Patanjali in his Great Commentary on Panini explains it as representing the various flexions of speech; Bhattabhaskara takes it as a eulogistic representation of the sacrifice with auxiliaries; and Sayana here interprets it as the syllable om already metaphorized as a bull. The word vrsabha conventionally means a bull and etymologically that which rains (plenty). The meditation on Pranava is stated to confer on the aspirant spiritual riches. The vrsabha or Pranava, has four horns as indicated in the previous note. Om is also the Reality expressed by it; and that Reality is reached through the three feet or steps, namely, the waking, sleeping and dreaming of the individual soul, and also the universe, the soul embodied in the universe and its unevolved cause. The higher and lower aspects of Prakrti, taught in the Gita chapter VII, are considered as his two heads. The seven worlds are fancied to be his hands. Being the ground of all that exists, this vrsabha is connected with the threefold aspects of subjective and objective universe mentioned just now. The vrsabha or bull bellows loudly. Here the Pranava declares the Supreme Reality eloquently. This declaration here implies the presence of Paramatman in all creatures and His sustaining of them. According to Bhattabhaskara the four horns are the four adjutants of the sacrifice, the Adhvaryu, Hotr, Brahman, and Udgatr; the three feet are Garhapatya, Ahavaniya and Anvaharyapacana; the heads are the institutor of the sacrifice and his wife or the Prayaniya and Udayaniya(I); the seven metres headed by gayatri are the seven hands. The body of the sacrifice is bound in a threefold manner by the three savanas or ceremonies connected with the extraction of soma. The yajna grants desired objects. So it is vrsabha. The noise produced by the bull compares to the chant of the three Vedas at the sacrifice. The Lord Himself entered human beings through the sacrifices in which He is worshiped." Note: The reference is Mahanarayanopanisad 12.9, which a citation of RV IV.58.2. The Sanskrit of that section goes as follows, upa brahma srnvac chasyamana catuh srngo 'vamid gaura etat. The four-horned white bull represents the syllable om described as chandasam rsabha visvarupah in the beginning of the Taittiriyopanisad. The four horns are the four sound elements in the Pranava, A, U, M and the reverberating nasal bindu. Note I: These are the names of the three sacrificial fires, the central, eastern and southern fires. The verse in question may be interpreted as a description of the sacred syllable om, as a list of the various flexions of speech and as an example of the Vedic sacrifice itself. In all cases the ancient scholars have taken it to be a symbolic representation of a higher truth. The last part of the verse, maho devo martyan avivesa - the great Lord has entered the mortals - certainly justifies these indirect interpretations because here the Sanskrit is rather simple and all parties have translated it in the same way. The bull is strange enough but what does he have in common with these mortals all of a sudden? And how is this Maha-deva entering them? We have to accept that much of the Vedas is expressed in esoteric language as confirmed in the Bhagavat-Purana quoted above. It seems that the Vedas are expressing different levels of reality through one and the same text. On the lowest level one may perceive a collection of hymns, such as RV II.47.2, where Indra is requested to slay one's enemies, give victory and grant safety and fearlessness. On a higher level one might accept the hymns as descriptions of sacrifice - religious rituals for the sake of economic development, heavenly pleasures or purification by pious activities. On a still higher level the sacrifice might be internalized. Indra can be taken as one particular god or as the individual self or as the Supreme Self. The descriptions are then understood in an increasingly symbolical fashion and become more similar to the yoga discourses of the Upanisads. With the above explanations and examples in mind, we may be ready to accept the statements of the puranas, which declare that the Vedas are apauruseya. A term indicating that they have no human origin. Granted, they have been received by the great Rsis, but these sages never claimed authorship. They simply propounded knowledge that had been revealed to them. They always pointed at the one Supreme Being. In order to substantiate this claim, we will have to take a closer look at the actual date of the Vedas and at such ideas as the Aryan Invasion, which propose not only a relatively young age for the Vedas but also worldly origin and purpose. David Frawley writes, "The oldest literary sources we have from the ancient Greek world are the works of Homer (c. 700 BC). From the Middle East, the oldest extant books are those of the Hebrew Bible. While parts of the Old Testament are much older, as a whole much of it was redone after 500 BC. The Gathas of Zoroaster are also old, dating from before the founding of the ancient Persian empire (525 BC), but they are later than the Vedic. They are also fragmentary since their greater portions were destroyed by the Greek and Muslim conquests of Persia. From China the oldest book is the I Ching, though only its core portions date to 1000 BC or earlier. While The Egyptian Book of the Dead is much older than these (to 3000 BC), no living tradition or record of its interpretation has survived for us. "Vedic literature thus provides us with more original ancient teachings than what we have from all the rest of the world put together... Even by the most conservative estimates the four Vedas date from 1500-1000 BC and have remained virtually unchanged since. The extensive Brahmanas and early Upanisads precede the time of Buddha. Such preservation is particularly remarkable in a tropical country like India where written records decay quickly. India also endured many conquests - some, like the Muslim attacks, extremely violent and destructive - but it was able to maintain its ancient records. Even today Brahmins recite the Vedas much as they did some three thousand years ago or more. This shows a singular dedication to the teaching and tradition, which should at least be worthy of notice."

Purpose and Origin of the Vedas Veda means knowledge. The word comes from the Sanskrit language and is derived from the verb root vid, 'to know'. Originally the Vedas were composed in Sanskrit. There are two types of Sanskrit, vaidika and laukika. The Vedic Sanskrit is called vaidika and it is more complicated both in its grammar and in the use of certain words which are only found in the Vedas. The worldly or more popular Sanskrit is called laukika. This is the language of the puranas and itihasas. The Vedas themselves do not say so much about their origin and purpose or, whatever little is said, is generally not taken very seriously by Western scholars who dismiss it as primitive belief and mythology. The most celebrated and well known part of the Vedas is undoubtedly the Rg-Veda. The word rg comes from the verb root rc, meaning 'to praise'. From the same root comes a feminine noun rc, which means 'praise' or 'verse', especially a sacred verse recited in praise of a deity. Thus we can understand the direct meaning of Rg-Veda to be 'The knowledge of sacred recitation' or, as stated in the dictionary, 'Veda of praise'. The Rg-Veda, which is most likely the most ancient literature in the world, consists of 1017 hymns. If the Valakhilya hymns are included the total number is 1028. The hymns are arranged in eight Astakas or ten Mandalas. Mandalas two to eight contain groups of hymns, each group ascribed to one author or member of a particular Rsi family. The ninth Mandala contains the hymns sung at the soma ceremonies. The first and tenth Mandalas are somewhat different in their language and thought to be composed by a larger variety of individual authors. We will discuss the probable date of the Rg-Veda at a later stage of this paper. In order to properly understand what the Vedas really are and what their origin and purpose is, it is best to examine some statements from the Vedic literature which clearly explain these matters. In modern Western scholarship it has apparently become a fashion to ignore the authoritative statements that the Vedas make about themselves, and to instead speculate who composed the Vedas, when, where and for what purpose. In the Brhad-aranyaka Upanisad 4.5.11 it is said, asya mahato bhutasya nihsvasitam etad yad rg-vedo yajur vedah sama-vedo 'tharvangirasah. "The four Vedas - namely the Rg-Veda, Yajur-Veda, Sama-Veda, and Atharva-Veda - are all emanations from the breathing of the great Personality of Godhead." In the Bhagavata Purana it is said, vedo narayana saksat svayambhur iti susruma. "The Vedas are directly the Supreme Personality of Godhead, Narayana, and are self-born." (Bh.P. 6.1.40) The same reference also explains the purpose of the Vedas, veda-pranihito dharmo hy adharmas tad viparyayah. "That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion." Now it might be argued that these are simply quotes from Upanisads and Puranas, which are not exactly part of the Vedas, let alone the Rg-Veda itself. However, traditionally the Upanisads are accepted as belonging to the Vedas, in fact, they are taken to be the actual explanations of the Vedas. Each Veda has a set of Upanisads associated with it. An exact description of the structure or organization of the Vedic literature will be given further down in this paper. The Puranas are traditionally called the 'Fifth Veda' and this too will be established by authoritative quotes from the Vedic literature. As a preliminary argument let us say that those statements about the origin and purpose of the Vedas, which are quoted from Puranic or Vedic references, should be given a far greater credibility and authority than the whimsical speculations of modern scholars, because they are much closer to the original Vedic culture, not only by date and by location, but also on account of the spiritual practice of their compilers and propounders. In the following section we shall present an extensive quotation from the Eleventh Canto of the Bhagavata Purana. This text is part of the famous Uddhava-Gita and gives an interesting, esoteric explanation of the Vedic path. (Bh.P. 11.21.35-42). veda brahmatma-visayas tri-kanda-visaya ime paroksa-vada rsayah paroksa mama ca priyam sabda-brahma su-durbodha pranendriya-mano-mayam ananta-para gambhira durvigahya samudra-vat mayopabrmhita bhumna brahmanananta-saktina bhutesu ghosa-rupena visesurneva laksyate yathornanabhir hrdayad urnam udvamate mukhat akasad ghosavan prano manasa sparsa-rupina chando-mayo 'mrta-mayah sahasra-padavi prabhuh omkarad vyanjita-sparsa-svarosmantastha-bhusitam vicitra-bhasa-vitata chandobhis catur-uttaraih ananta-para brhati srjaty aksipate svayam gayatry usnig anustup ca brhati panktir eva ca tristub jagaty aticchando hy atyasty-atijagad-virat ki vidhatte kim acaste kim anudya vikalpayet ity asya hrdaya loke nanyo mad veda kascana "The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I [Krishna] also am pleased by such confidential descriptions. The transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the prana, senses and mind. This Vedic sound is unlimited, very deep and unfathomable, just like the ocean. As the unlimited, unchanging and omnipotent Personality of Godhead dwelling within all living beings, I personally establish the Vedic sound vibration in the form of omkara within all living entities. It is thus perceived subtly, just like a single strand of fiber on a lotus stalk. Just as a spider brings forth from its heart its web and emits it through its mouth, the Supreme Personality of Godhead manifests Himself as the reverberating primeval vital air, comprising all sacred Vedic meters and full of transcendental pleasure. Thus the Lord, from the ethereal sky of His heart, creates the great and limitless Vedic sound by the agency of His mind, which conceives of variegated sounds such as the sparsas. The Vedic sound branches out in thousands of directions, adorned with the different letters expanded from the syllable om: the consonants, vowels, sibilants and semivowels. The Veda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself. The Vedic meters are Gayatri, Usnik, Anustup, Brhati, Pankti, Tristup, Jagati, Aticchanda, Atyasti, Atijagati and Ativirat. In the entire world no one but Me actually understands the confidential purpose of Vedic knowledge. Thus people do not know what the Vedas are actually prescribing in the ritualistic injunctions of karma-kanda, or what object is actually being indicated in the formulas of worship found in the upasana-kanda, or that which is elaborately discussed through various hypotheses in the jnana-kanda section of the Vedas." NOTE According to Vedic knowledge, the Vedic sound is divided into four phases, which can be understood only by the most intelligent brahmanas. This is because three of the divisions are internally situated within the living entity and only the fourth division is externally manifested, as speech. Even this fourth phase of Vedic sound, called vaikhari, is very difficult to understand for ordinary human beings. Srila Visvanatha Cakravarti Thakura explains these divisions as follows. The prana phase of Vedic sound, known as para, is situated in the adhara-cakra; the mental phase, known as pasyanti, is situated in the area of the navel, on the manipuraka-cakra; the intellectual phase, known as madhyama, is situated in the heart area, in the anahata-cakra. Finally, the manifest sensory phase of Vedic sound is called vaikhari. Such Vedic sound is ananta-para because it comprehends all vital energies within the universe and beyond and is thus undivided by time or space. In his book Gods, Sages and Kings, David Frawley explains the position of the sacred syllable om in the text of the Rg-Veda. He writes: "While we do not find om mentioned specifically in the Rg-Veda, there is throughout the book an emphasis on the sacred word or chant, the mantras as the power whereby the Gods are revealed. This sacred word could very well have been om. Let us see how later texts indicate that it was. The Upanisads state: Who is the bull of the chants, possessing all forms, who from the immortal chants was born, may that Indra deliver me with wisdom. (Taittiriya Up. 1.3.1) "The 'bull of chants' is om. It is identified with Indra, the foremost of the Vedic gods. Indra in the Rg-Veda conquers the powers of darkness with the Divine Word of Brahman. Om is also called Brahman. A famous verse of Vamadeva from the Rg-Veda describes the bull of chants as: Four are his horns, three are his feet, two are his heads and seven are his hands. Bound threefold the bull roars, the mighty God has entered into mortals. (IV.58.2, Mahanarayana Up. IX.1, Bh.P. 8.16.31) "This is said by various commentators like Sayana to be an explanation of om. Om in the Upanisads is said to have four quarters, referring to the four states of waking, dream, deep sleep, and pure consciousness. The various mathematical versions of the chant and the sacrifice in the Rg-Veda are the various levels of vibration of om. The seven seers are the seven energies of om. Indra is the power of om. The sun is the light of om. The Sama-Veda is the song of the sun... which is om. Dirghatamas states in the Rg-Veda: The sacred syllable of the chant in the supreme ether in which all the gods reside, he who does not know that, what can he do with the Veda? (I.164.39) "That sacred syllable on which the Vedas rest is om." So far David Frawley's conclusion. It is easy to simply say something about the Vedas. Hardly anybody knows Sanskrit well enough to follow up such claims. But, for the sake of getting a balanced presentation, let us look up Frawley's reference and see in which context it appears and what earlier Indian commentators had to say about it. We will use the Ramakrsna Matha edition of the Mahanarayanopanisad, which was published in Madras 1957. The translation and commentary are by Svami Vimalananda who himself closely followed Sayana's commentaries, but who also included Bhattabhaskara's interpretations which are often quite different. Sayana is an early commentator whose date is given as AD 1350-1387. He has commented on practically all parts of the Vedas. In our edition the verse appears as 12.10 and is said to be identical with Rg-Veda IV.58.3. The Sanskrit is as follows: catvari srnga trayo asya pada dvesirse sapta hastaso asya tridha baddho vrsabho roraviti maho devo martyan avivesa "The syllable om conceived as the Bull possesses four horns, three feet and two heads. He has seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere." This translation is very similar to the one shown above. But in his commentary Svami Vimalananda also gives two alternative interpretations. We will quote the entire commentary below. "This is the well-known allegoric stanza of the Rg-Veda IV.58.3, variously interpreted in different contexts. Patanjali in his Great Commentary on Panini explains it as representing the various flexions of speech; Bhattabhaskara takes it as a eulogistic representation of the sacrifice with auxiliaries; and Sayana here interprets it as the syllable om already metaphorized as a bull. The word vrsabha conventionally means a bull and etymologically that which rains (plenty). The meditation on Pranava is stated to confer on the aspirant spiritual riches. The vrsabha or Pranava, has four horns as indicated in the previous note. Om is also the Reality expressed by it; and that Reality is reached through the three feet or steps, namely, the waking, sleeping and dreaming of the individual soul, and also the universe, the soul embodied in the universe and its unevolved cause. The higher and lower aspects of Prakrti, taught in the Gita chapter VII, are considered as his two heads. The seven worlds are fancied to be his hands. Being the ground of all that exists, this vrsabha is connected with the threefold aspects of subjective and objective universe mentioned just now. The vrsabha or bull bellows loudly. Here the Pranava declares the Supreme Reality eloquently. This declaration here implies the presence of Paramatman in all creatures and His sustaining of them. According to Bhattabhaskara the four horns are the four adjutants of the sacrifice, the Adhvaryu, Hotr, Brahman, and Udgatr; the three feet are Garhapatya, Ahavaniya and Anvaharyapacana; the heads are the institutor of the sacrifice and his wife or the Prayaniya and Udayaniya(I); the seven metres headed by gayatri are the seven hands. The body of the sacrifice is bound in a threefold manner by the three savanas or ceremonies connected with the extraction of soma. The yajna grants desired objects. So it is vrsabha. The noise produced by the bull compares to the chant of the three Vedas at the sacrifice. The Lord Himself entered human beings through the sacrifices in which He is worshiped." Note: The reference is Mahanarayanopanisad 12.9, which a citation of RV IV.58.2. The Sanskrit of that section goes as follows, upa brahma srnvac chasyamana catuh srngo 'vamid gaura etat. The four-horned white bull represents the syllable om described as chandasam rsabha visvarupah in the beginning of the Taittiriyopanisad. The four horns are the four sound elements in the Pranava, A, U, M and the reverberating nasal bindu. Note I: These are the names of the three sacrificial fires, the central, eastern and southern fires. The verse in question may be interpreted as a description of the sacred syllable om, as a list of the various flexions of speech and as an example of the Vedic sacrifice itself. In all cases the ancient scholars have taken it to be a symbolic representation of a higher truth. The last part of the verse, maho devo martyan avivesa - the great Lord has entered the mortals - certainly justifies these indirect interpretations because here the Sanskrit is rather simple and all parties have translated it in the same way. The bull is strange enough but what does he have in common with these mortals all of a sudden? And how is this Maha-deva entering them? We have to accept that much of the Vedas is expressed in esoteric language as confirmed in the Bhagavat-Purana quoted above. It seems that the Vedas are expressing different levels of reality through one and the same text. On the lowest level one may perceive a collection of hymns, such as RV II.47.2, where Indra is requested to slay one's enemies, give victory and grant safety and fearlessness. On a higher level one might accept the hymns as descriptions of sacrifice - religious rituals for the sake of economic development, heavenly pleasures or purification by pious activities. On a still higher level the sacrifice might be internalized. Indra can be taken as one particular god or as the individual self or as the Supreme Self. The descriptions are then understood in an increasingly symbolical fashion and become more similar to the yoga discourses of the Upanisads. With the above explanations and examples in mind, we may be ready to accept the statements of the puranas, which declare that the Vedas are apauruseya. A term indicating that they have no human origin. Granted, they have been received by the great Rsis, but these sages never claimed authorship. They simply propounded knowledge that had been revealed to them. They always pointed at the one Supreme Being. In order to substantiate this claim, we will have to take a closer look at the actual date of the Vedas and at such ideas as the Aryan Invasion, which propose not only a relatively young age for the Vedas but also worldly origin and purpose. David Frawley writes, "The oldest literary sources we have from the ancient Greek world are the works of Homer (c. 700 BC). From the Middle East, the oldest extant books are those of the Hebrew Bible. While parts of the Old Testament are much older, as a whole much of it was redone after 500 BC. The Gathas of Zoroaster are also old, dating from before the founding of the ancient Persian empire (525 BC), but they are later than the Vedic. They are also fragmentary since their greater portions were destroyed by the Greek and Muslim conquests of Persia. From China the oldest book is the I Ching, though only its core portions date to 1000 BC or earlier. While The Egyptian Book of the Dead is much older than these (to 3000 BC), no living tradition or record of its interpretation has survived for us. "Vedic literature thus provides us with more original ancient teachings than what we have from all the rest of the world put together... Even by the most conservative estimates the four Vedas date from 1500-1000 BC and have remained virtually unchanged since. The extensive Brahmanas and early Upanisads precede the time of Buddha. Such preservation is particularly remarkable in a tropical country like India where written records decay quickly. India also endured many conquests - some, like the Muslim attacks, extremely violent and destructive - but it was able to maintain its ancient records. Even today Brahmins recite the Vedas much as they did some three thousand years ago or more. This shows a singular dedication to the teaching and tradition, which should at least be worthy of notice." In modern times the Vedic literature has been examined and translated by Western scholars such as Mueller, Wilson, Keith, Griffith and Bergaine. They did not have very deep insight into the workings of the Vedic culture and were often inspired by questionable motives. In the nineteenth century it was the declared policy of the British government to show that Western culture, based on Greek tradition and further enhanced by the Christian belief, was far superior to the Vedic tradition. Monier Williams' celebrated Sanskrit dictionary was compiled with this aim - to demolish and discredit the ancient Sanskrit teachings and to replace them with Sanskrit editions of Christian literature. This can hardly be called a noble and certainly not a scientific approach. In this regard David Frawley writes, "The great Indian epic, the Mahabharata, for example, refers to a civil war involving all of north India that occurred some time before that of the Buddha. Kings from throughout the whole country of the time are mentioned as having been involved in the battle. This we have turned into a local skirmish among petty princes in the northwest corner of India, which was later exaggerated by poets. We assume exaggeration, if not deception, on the part of the ancients rather than giving them credit for what they actually say when it goes against what we believe possible for them... The question of the Rg-Veda is even more difficult because many ideas about it have been accepted as fact, even though they are highly speculative and not proven by the actual text. The modern idea is that the Vedic people were a racial type (Aryans). They are said to have invaded India in the second millennium BC as primitive nomads from Central Asia. The Rg-Veda is said to have been composed in the Punjab region of northwest India as the first step of this invasion. These are ideas used to interpret the text. They are not found within it. In fact, they require altering the meaning of words and changing the orientation of the text to make them credible. However, no one seems to read the Rg-Veda these days in the original Sanskrit. We read it through the interpretations and naturally it proves the interpretations. If we find astronomical references to early areas (before 2000 BC) in the Vedas, we cannot say that these are too early for them to be real. This is not scholarship, it is prejudice, which literally means pre judgment." At this point we have to - in order to keep the text short - simply summarize a couple of evidences which point to a much earlier date of the Rg-Veda than what is generally given by modern Western or even Indian scholars. The Rg-Veda contains astronomical references which are based on a knowledge of the phenomenon of precession. The Vedic culture expressed through the Rg-Veda employed sidereal time. Thus the points of vernal equinox or winter solstice would be mentioned as having occurred or occurring in particular lunar constellations, called naksatras. It is relatively simple to calculate on that basis what the dates of a vernal equinox mentioned in the text were according to our calendar. In this way we get the following table: Degree Naksatra Date 07o 00' Pisces Uttarabhadra c. 1991 AD, Today 00o 00' Aries Asvini c. 400 AD, Puranic Era 23o 20' Aries Bharani c. 1280 BC, Vedanga Jyotisa 06o 40' Taurus Krttika c. 2250 BC, Late Vedic Age 00o 00' Gemini Mrgasira c. 4000 BC, Middle Vedic Age 26o 20' Gemini Punarvasu c. 6000 BC, Early Vedic Age 05o 00' Cancer Pusya c. 6500 BC, Early Vedic Age The dates in the above table can be supported by a number of quotes from the Rg-Veda, too numerous to be quoted in this paper. For more detail the reader is referred to David Frawley's chapter on Vedic Astronomy. He writes: "While the references before the Krttikas (Taurus vernal equinox) are less clear, that reference itself is definite. Its language is as clear as stating, 'now the vernal equinox is in early Taurus.' It proves that whoever the Vedic people were and wherever they lived, their culture was in its later phase by 2000 BC. With this reference substantiated the others become hard to dismiss... With such astronomical references in all Vedic texts, on what grounds can we deny them? If the Rg-Veda uses the same terms as later astronomy, we cannot say they are wrong or referred to something else because it does not agree with our theories. Our theories may be wrong but the stars are not." Another quite striking example can be quoted regarding the starting date of Kali-yuga. The Kali-yuga, according to Puranic references as well as references from the Jyotisa-sastras, began on February 18, 3102 BC. The sastras claim that there was a planetary alignment of the seven planets including the sun and the moon. Dr. Richard Thompson, in his book Vedic Cosmography and Astronomy, shows how this planetary alignment can be verified by making the necessary calculations with modern computer programs. The standard view of modern Western scholars is that this date for the start of Kali-yuga is fictitious. Indeed, these scholars maintain that the battle of Kuruksetra itself is fictitious, and that the civilization described in the Vedic literature is simply a product of poetic imagination. There is not enough space here to present the brilliant research work of Dr. Thompson in more detail. His book will be listed in the bibliography at the end of this paper. The Surya-siddhanta, perhaps the most famous work on Indian astronomy, is full of amazingly accurate astronomical data. This work gives the figures for planetary cycles in orbital revolution per divya-yuga. One divya-yuga is 4,320,000 solar years. One thousand such divya-yugas give the duration of one day of Brahma, called a kalpa. At the end of each kalpa there is a partial devastation. We include these ideas in this paper to point at the very vast time frame which is accepted for periodic cosmic phenomena in the Puranas and other Vedic literature. The Surya-siddhanta says about itself that it was spoken by a messenger from the sun-god, Surya, to the famous asura Maya Danava at the end of the last Satya-yuga. This is of course an enormous time span but there are some quite remarkable statements in that book which give us something to think about. There is for example a description of certain constellations, whose astronomical data in terms of their position in the heavens appear to be totally wrong. However, if, with the help of computers and suitable programs a retrocalculation is done, it shows that the positions of the stars would be accurate for a time about 50,000 years earlier. There is no question of such calculations being faked and the oldest available manuscripts of the Surya-siddhanta come from a time where such calculations could not possibly have been done without the help of computers. One more intriguing point in connection with the Puranic time scale and its four yugas: The Rg-Veda verse quoted above, "Four are his horns, three are his feet, two are his heads and seven are his hands" (IV.58.3), can be symbolically interpreted as, 4,3,2 and 7 zeros. That is exactly the duration of one kalpa, or one thousand times the aggregate of the four yugas, or 4,320,000,000 years. The Aryan invasion is a myth invented by Western scholars in order to discredit the original Vedic civilization. They could simply not tolerate the idea that an advanced human culture could have originated in India. It had to come from outside. In any case, the term aryan, is not designating a racial type but rather a cultural class. A.C. Bhaktivedanta Svami defines, "The word Aryan is applicable to persons who know the value of life and have a civilization based on spiritual realization." While it is a fact that people existed who immigrated from Central Asia to Central India, there is no evidence that they were the ones who established the Vedic culture. The Vedic culture was already very old and advanced by the time these people arrived in Aryavarta, 'the abode of the noble and excellent ones'. A modern scholar has written: "Current archeological data do not support the existence of an Indo-Aryan or European invasion into South Asia at any time in the pre- or protohistoric periods. Instead, it is possible to document archeologically a series of cultural changes reflecting indigenous cultural development from prehistoric to historic periods. The early Vedic literature describes not a human invasion into the area, but a fundamental restructuring of indigenous society ... The Indo-Aryan invasion as an academic concept in eighteenth and nineteenth century Europe reflected the cultural milieu of that period. Linguistic data were used to validate the concept that in turn was used to interpret archeological and anthropological data." [Jim G. Shaffer "The Indo-Aryan Invasions: Cultural Myth and Archeological Reality," in J.R. Lukak's The People of South Asia (New York: Plenum, 1984)] In the following part of this paper we will take a closer look at what is included in the Vedas. In other words those scriptures that can be called Vedic will be named and a list of topics discussed in the Vedas will be presented. Generally the Vedas are accepted as four, Rg, Yajur, Sama and Atharva. Each Veda has two distinct portions, known as mantra and brahmana. The mantra section contains hymns to the fire, the sun, the air, the sky and the wind or to the respective deities who personify these elements. The brahmana section contains descriptions of the rituals and ceremonies in which the mantras were supposed to be used. It also gives historical explanations in connection with the mantras. The mantras are of three types, 1. Rc, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for recitation in a lower tone at sacrifices; 3. Saman, which are in metre, and intended for chanting at the Soma ceremonies. Also included under the designation Vedic are the Sutras, Upanisads, and Aranyakas. The Sutras are manuals for teaching in ritual, philosophy, grammar and so on. Most closely connected to the Vedas are the Srauta- and Kalpa-sutras. They are giving concise rules for the performance of every kind of sacrifice. Of course there are others like the Grhya-sutras, Dharma-sutras, Panini's celebrated grammar, Patanjali's Yoga-sutras and many more. The Upanisads are philosophical writings attached to the Brahmanas. Their aim is the exposition of the secret meaning of the Vedas. The Upanisads are considered to be the source of the Vedanta and of Sankhya philosophies. Regarding the Upanisads, the following eleven Upanisads are considered to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and Svetasvatara. However, in the Muktikopanisad, verses 30-39, there is a description of 108 Upanisads. They are as follows: (1) Isopanisad, (2) Kenopanisad, (3) Kathopanisad, (4) Prasnopanisad, (5) Mundakopanisad, (6) Mandukyopanisad, (7) Taittiriyopanisad, (8) Aitareyopanisad, (9) Chandogyopanisad, (10) Brhad-aranyakopanisad, (11) Brahmopanisad, (12) Kaivalyopanisad, (13) Jabalopanisad, (14) Svetasvataropanisad, (15) Hamsopanisad, (16) Aruneyopanisad, (17) Garbhopanisad, (18) Narayanopanisad, (19) Paramahamsopanisad, (20) Amrta-bindupanisad, (21) Amrta-nadopanisad, (22) Siropanisad, (23) Atharva-sikhopanisad, (24) Maitrayany-upanisad, (25) Kausitaky-upanisad, (26) Brhaj- jabalopanisad, (27) Nrsimha-tapaniyopanisad, (28) Kalagni-rudropanisad, (29) Maitreyy-upanisad, (30) Subalopanisad, (31) Ksurikopanisad, (32) Mantrikopanisad, (33) Sarva-saropanisad, (34) Niralambopanisad, (35) Suka-rahasyopanisad, (36) Vajra-sucikopanisad, (37) Tejo-bindupanisad, (38) Nada-bindupanisad, (39) Dhyana-bindupanisad, (40) Brahma-vidyopanisad, (41) Yoga- tattvopanisad, (42) Atma-bodhopanisad, (43) Narada-parivrajakopanisad, (44) Trisikhy-upanisad, (45) Sitopanisad, (46) Yoga-cudamany-upanisad, (47) Nirvanopanisad, (48) Mandala-brahmanopanisad, (49) Daksina-murty-upanisad, (50) Sarabhopanisad, (51) Skandopanisad, (52) Mahanarayanopanisad, (53) Advaya-tarakopanisad, (54) Rama-rahasyopanisad, (55) Rama-tapany-upanisad, (56) Vasudevopanisad, (57) Mudgalopanisad, (58) Sandilyopanisad, (59) Paingalopanisad, (60) Bhiksupanisad, (61) Mahad-upanisad, (62) Sarirakopanisad, (63) Yoga-sikhopanisad, (64) Turiyatitopanisad, (65) Sannyasopanisad, (66) Paramahamsa-parivrajakopanisad, (67) Malikopanisad, (68) Avyaktopanisad, (69) Ekaksaropanisad, (70) Purnopanisad, (71) Suryopanisad, (72) Aksy-upanisad, (73) Adhyatmopanisad, (74) Kundikopanisad, (75) Savitry-upanisad, (76) Atmopanisad, (77) Pasupatopanisad, (78) Param-brahmopanisad, (79) Avadhutopanisad, (80) Tripuratapanopanisad, (81) Devy-upanisad, (82) Tripuropanisad, (83) Katha-rudropanisad, (84) Bhavanopanisad, (85) Hrdayopanisad, (86) Yoga-kundaliny-upanisad, (87) Bhasmopanisad, (88) Rudraksopanisad, (89) Ganopanisad, (90) Darsanopanisad, (91) Tara-saropanisad, (92) Maha-vakyopanisad, (93) Panca-brahmopanisad, (94) Pranagni-hotropanisad, (95) Gopala-tapany-upanisad, (96) Krsnopanisad, (97) Yajnavalkyopanisad, (98) Varahopanisad, (99) Satyayany-upanisad, (100) Hayagrivopanisad, (101) Dattatreyopanisad, (102) Garudopanisad, (103) Kaly-upanisad, (104) Jabaly-upanisad, (105) Saubhagyopanisad, (106) Sarasvati-rahasyopanisad, (107) Bahvrcopanisad and (108) Muktikopanisad. Thus there are 108 generally accepted Upanisads, of which eleven are the most important, as previously stated. The Aranyakas, literally 'forest-born', are a class of philosophical writings which are closely connected with the Brahmanas. They are called Aranyakas because they were either composed in forests or studied there. The Upanisads are considered to be attached to them. Besides the scriptures mentioned above there are also the six Vedangas, literally 'limbs of the Vedas'. These are auxiliary works, the study of which is considered to be essential for the proper understanding of the Vedas. The Vedangas are considered to be part of the Vedas and are mainly composed in Sutra style. They are listed as follows: Siksa, the science of proper articulation and pronunciation, comprising the knowledge of letters, accents, quantity, the use of the organs of pronunciation and phonetics. Chandas, metre, represented by a treatise ascribed to Pingla-naga. Vyakarana, linguistic analysis or grammar, represented by Panini's celebrated Sutra. Nirukta, explanation of difficult Vedic words. Jyotisa, astronomy Kalpa, ceremonial The first and second of these Vedangas are said to be intended to secure the correct reading or recitation of the Vedas, the third and fourth the understanding of it, and the fifth and sixth its proper employment at sacrifice. Other scriptures also counted among Vedic texts, are for example the Ayur-Veda, and the Dhanur-Veda. The Ayur-Veda is the sacred science of health and medicine and is considered as a supplement of the Atharva-Veda. The Dhanur-Veda or science of archery is regarded as an Upa-veda connected with the Yajur-Veda, and derived from Visvamitra or Bhrgu. There are many more subjects elaborated on within the Vedic literature, such as the silpa-sastras, a class of works dealing with any mechanical or fine art including architecture and others. The celebrated Vimanika-sastra however, is not counted among the Vedic works because it is quite recent and of dubious origin. The following part of our paper is an excerpt from the Tattva-Sandarbha, a book which was written in sixteenth century India by Srila Jiva Gosvami, one of the greatest Sanskrit scholars and philosophers of all times. The text is supposed to shed some light on the difficulties of Vedic study and give yet another angle of perspective on Vedic research and analysis. TEXT 12.1 tatra ca veda-sabdasya samprati dusparatvad duradhigamarthatvac ca tad- artha-nirnayakana muninam api paraspara-virodhad veda-rupo vedartha- nirnayakas cetihasa-puranatmakah sabda eva vicaraniyah. tatra ca yo va veda-sabdo natma-viditah so 'pi tad-drstyanumeya eveti samprati tasyaiva pramotpadakatva sthitam. But at present it is difficult to study the Vedas in their entirety or to understand them. In addition, the great thinkers who have commented on the Vedas interpret them in contradictory ways. We should therefore study the Itihasas and Puranas, since they are Vedic in nature and are conclusive in determining the Vedas' meaning. Moreover, with the help of the Itihasas and Puranas we can infer the meaning of the unavailable portions of the Vedas. Thus at present only the Itihasas and Puranas constitute the appropriate source of valid knowledge. TEXT 12.2 tatha hi mahabharate manaviye ca itihasa-puranabhya veda samupabrmhayet iti puranat puranam iti canyatra. na cavedena vedasya brmhana sambhavati na hy aparipurnasya kanaka-valayasya trapuna purana yujyate. This is why the Mahabharata [Adi-parva 1.267] and Manu-samhita state, "One should complement one's understanding of the Vedas with the help of the Itihasas and Puranas." And elsewhere it is stated, "The Puranas are called by that name because they complete (purana)." One should not try to "complete" or explain the meaning of the Vedas with something that is not Vedic in nature, just as one should not finish an incomplete gold bracelet with lead. TEXT 12.3 nanu yadi veda-sabdah puranam itihasa copadatte tarhi puranam anyad anvesaniyam. yadi tu na, na tarhitihasa-puranayor abhedo vedena. ucyate visistaikartha-pratipadaka-pada-kadambasyapauruseyatvad abhede 'pi svara- krama-bhedad bheda-nirdeso 'py upapadyate. But, one may object, if the Itihasas and Puranas are actually included as part of the text of the Vedas, we need to identify some other Puranas than those we are familiar with; otherwise the Itihasas and Puranas would not qualify as nondifferent from the Vedas. To this we reply that the Itihasas and Puranas are nondifferent from the Vedas inasmuch as both kinds of literary works have no human author and present the same detailed knowledge. Nonetheless, there is some difference between them with regard to intonation and word order. TEXT 12.4 rg-adibhih samam anayor apauruseyatvenabhedo madhyandina-srutav eva vyajyate eva va are 'sya mahato bhutasya nihsvasitam etad yad rg-vedo yajur-vedah sama-vedo 'tharvangirasa itihasah puranam ity-adina. The Madhyandina-sruti [brhad-aranyaka Up. 2.4.10] implies the oneness of the Itihasas and Puranas with the Rg and other Vedas in terms of the apauruseya nature all these works share: "My dear Maitreyi, the Rg, Yajur, Sama, and Atharva Vedas, as well as the Itihasas and Puranas, all appear from the breathing of the Supreme Being." COMMENTARY Difficulties in Studying the Vedas In the previous texts Srila Jiva Gosvami has established that the Vedas - Rg, Yajur, Sama, and Atharva - constitute the valid means of acquiring knowledge about the Supreme. Here he points out the practical difficulties involved with studying them nowadays. The first difficulty is the unavailability of the complete text of the Vedas. Originally the Veda was one, and at the advent of the current age, Kali-yuga, Srila Vyasadeva divided it into four: vyadadhad yajna-santatyai vedam eka catur-vidham (Bh.P. 1.4.19). Then, as explained in the Kurma Purana (52.19-20), Vyasadeva's followers further divided the four Vedas into 1,130 branches: eka-vimsati-bhedena rg-veda krtavan pura sakhana tu satenaiva yajur-vedam athakarot sama-veda sahasrena sakhana prabibheda sah atharvanam atho veda bibheda navakena tu "Formerly the Rg Veda was divided into 21 branches, the Yajur Veda into 100 branches, the Sama Veda into 1,000 branches, and the Atharva Veda into 9 branches." Each of these branches has 4 subdivisions called Samhita, Brahmana, Aranyaka, and Upanisad. So all together the Vedas consist of 1,130 Samhitas, 1,130 Brahmanas, 1,130 Aranyakas, and 1,130 Upanisads, a total of 4,520 titles. By the influence of time, however, many texts have been lost. At present only about 11 Samhitas, 18 Brahmanas, 7 Aranyakas, and 220 Upanisads are available. This constitutes less than 6% of the original Vedas. The second difficulty one faces in trying to study the Vedas concerns their language. There are two varieties of Sanskrit, vaidika ("Vedic") and laukika ("worldly" or "ordinary"), and the Vedas contain only the former. Years of study are required to become an accomplished scholar of ordinary Sanskrit, but if such a scholar wishes to understand Vedic Sanskrit he has to learn extra rules of grammar and a different vocabulary, which may require years of additional study. And even when the language of the Vedic verses is fathomed, these verses are so cryptic that one cannot possibly decipher them without hearing them explained by a bona fide guru in disciplic succession. Another difficulty: Even before studying the Vedas one must study their six corollaries, or "limbs," called Vedangas. These six limbs are siksa, the science of pronunciation; kalpa, the process of performing sacrifice; vyakarana, the rules of grammar; nirukta, the meanings and derivations of difficult words used in the Vedas; jyotisa, astronomy and astrology; and chandas, Vedic meters. Each of these limbs is extensive and requires serious study. So far our citation from the Tattva-Sandarbha. In the end of this paper we will include a more extensive quote from the same book in order to complete authoritative evidence that the Puranas are Vedic literature, indispensable for the proper understanding of the Vedas. Much could be said about the spreading of the Vedic culture over the globe. However it would become the theme of yet another exhaustive paper. Most widely acknowledged is the linguistic connection with the Vedic language, Sanskrit. Everybody knows about the Indo-European languages but there is no consensus about their origin. While the Vedic language seems to have been better preserved in the Western world, the Vedic religion has remained more stable in the Eastern world. Though worship of the sun and of fire was also prominent all over Europe. The philosophy of the Vedas has been summarized in the codes of the Vedanta-Sutras of Krsna-dvaipayana Vyasa. The following is a quote from the Caitanya-caritamrta, Adi-lila 7.106, with translation and commentary by A.C. Bhaktivedanta Svami. We present this quote because it gives a concise yet detailed summary of the structure and contents of the Vedanta-Sutra. TEXT 106 prabhu kahe, vedanta-sutra isvara-vacana vyasa-rupe kaila yaha sri-narayana TRANSLATION The Lord said, "Vedanta philosophy consists of words spoken by the Supreme Personality of Godhead Narayana in the form of Vyasadeva. PURPORT The Vedanta-sutra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athato brahma-jijnasa ("Now is the time to inquire about the Absolute Truth"). The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission. This is confirmed by the words of the Vayu and Skanda Puranas, which define a sutra as follows: alpaksaram asandigdha sara-vat visvato-mukham astobham anavadya ca sutra sutra-vido viduh "A sutra is an aphorism that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation." Anyone familiar with such sutras must be aware of the Vedanta-sutra, which is well known among scholars by the following different names: (1) Brahma-sutra, (2) Sariraka, (3) Vyasa-sutra, (4) Badarayana-sutra, (5) Uttara-mimansa and (6) Vedanta-darsana. There are four chapters (adhyayas) in the Vedanta-sutra, and there are four divisions (padas) in each chapter. Therefore the Vedanta-sutra may be referred to as sodasa-pada, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaranas), which are technically called pratijna, hetu, udaharana, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijna, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedanta-sutra is athato brahma-jijnasa, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udaharana), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic sastras (nigamana). According to the great dictionary compiler Hemacandra, also known as Kosakara, Vedanta refers to the purport of the Upanisads and the Brahmana portion of the Vedas. Professor Apte, in his dictionary, describes the Brahmana portion of the Vedas as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the mantra portion of the Vedas. Hemacandra said that the supplement of the Vedas is called the Vedanta-sutra. Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purpose of the Vedas is called Vedanta knowledge. Such knowledge, as given in the aphorisms of the Vedanta-sutra, must be supported by the Upanisads. According to learned scholars, there are three different sources of knowledge, which are called prasthana-traya. According to these scholars, Vedanta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad-gita (13.5) the Lord says, brahma-sutra-padais caiva hetumadbhir viniscitaih: "Understanding of the ultimate goal of life is ascertained in the Brahma-sutra by legitimate logic and argument concerning cause and effect." Therefore the Vedanta-sutra is known as nyaya-prasthana, the Upanisads are known as sruti-prasthana, and the Gita, Mahabharata and Puranas are known as smrti-prasthana. All scientific knowledge of transcendence must be supported by sruti, smrti and a sound logical basis. It is said that both the Vedic knowledge and the supplement of the Vedas called the Satvata-pancaratra emanated from the breathing of Narayana, the Supreme Personality of Godhead. The Vedanta-sutra aphorisms were compiled by Srila Vyasadeva, a powerful incarnation of Sri Narayana, although it is sometimes said that they were compiled by a great sage named Apantaratama. Both the Pancaratra and Vedanta-sutra, however, express the same opinions. Sri Caitanya Mahaprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedanta-sutra was compiled by Srila Vyasadeva, it may be understood to have emanated from the breathing of Sri Narayana. Srila Bhaktisiddhanta Sarasvati Thakura comments that while Vyasadeva was compiling the Vedanta-sutra, seven of his great saintly contemporaries were also engaged in similar work. These saints were Atreya Rsi, Asmarathya, Audulomi, Karsnajini, Kasakrtsna, Jaimini and Badari. In addition, it is stated that Parasari and Karmandi-bhiksu also discussed the Vedanta-sutra aphorisms before Vyasadeva. The Vedanta-sutra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jnana, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jnana. The relationship of the living entity with the Supreme Lord is described by Sri Caitanya Mahaprabhu: jivera 'svarupa' haya krsnera 'nitya-dasa'. "The living entity is an eternal servant of Krsna, the Supreme God." (Cc. Madhya 20.108) Therefore, to act in that relationship one must perform sadhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jnana. The fourth chapter describes the result of such devotional service (prayojana-jnana). This ultimate goal of life is to go back home, back to Godhead. The words anavrttih sabdat in the Vedanta-sutra indicate this ultimate goal. Purpose and Origin of the Vedas Veda means knowledge. The word comes from the Sanskrit language and is derived from the verb root vid, 'to know'. Originally the Vedas were composed in Sanskrit. There are two types of Sanskrit, vaidika and laukika. The Vedic Sanskrit is called vaidika and it is more complicated both in its grammar and in the use of certain words which are only found in the Vedas. The worldly or more popular Sanskrit is called laukika. This is the language of the puranas and itihasas. The Vedas themselves do not say so much about their origin and purpose or, whatever little is said, is generally not taken very seriously by Western scholars who dismiss it as primitive belief and mythology. The most celebrated and well known part of the Vedas is undoubtedly the Rg-Veda. The word rg comes from the verb root rc, meaning 'to praise'. From the same root comes a feminine noun rc, which means 'praise' or 'verse', especially a sacred verse recited in praise of a deity. Thus we can understand the direct meaning of Rg-Veda to be 'The knowledge of sacred recitation' or, as stated in the dictionary, 'Veda of praise'. The Rg-Veda, which is most likely the most ancient literature in the world, consists of 1017 hymns. If the Valakhilya hymns are included the total number is 1028. The hymns are arranged in eight Astakas or ten Mandalas. Mandalas two to eight contain groups of hymns, each group ascribed to one author or member of a particular Rsi family. The ninth Mandala contains the hymns sung at the soma ceremonies. The first and tenth Mandalas are somewhat different in their language and thought to be composed by a larger variety of individual authors. We will discuss the probable date of the Rg-Veda at a later stage of this paper. In order to properly understand what the Vedas really are and what their origin and purpose is, it is best to examine some statements from the Vedic literature which clearly explain these matters. In modern Western scholarship it has apparently become a fashion to ignore the authoritative statements that the Vedas make about themselves, and to instead speculate who composed the Vedas, when, where and for what purpose. In the Brhad-aranyaka Upanisad 4.5.11 it is said, asya mahato bhutasya nihsvasitam etad yad rg-vedo yajur vedah sama-vedo 'tharvangirasah. "The four Vedas - namely the Rg-Veda, Yajur-Veda, Sama-Veda, and Atharva-Veda - are all emanations from the breathing of the great Personality of Godhead." In the Bhagavata Purana it is said, vedo narayana saksat svayambhur iti susruma. "The Vedas are directly the Supreme Personality of Godhead, Narayana, and are self-born." (Bh.P. 6.1.40) The same reference also explains the purpose of the Vedas, veda-pranihito dharmo hy adharmas tad viparyayah. "That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion." Now it might be argued that these are simply quotes from Upanisads and Puranas, which are not exactly part of the Vedas, let alone the Rg-Veda itself. However, traditionally the Upanisads are accepted as belonging to the Vedas, in fact, they are taken to be the actual explanations of the Vedas. Each Veda has a set of Upanisads associated with it. An exact description of the structure or organization of the Vedic literature will be given further down in this paper. The Puranas are traditionally called the 'Fifth Veda' and this too will be established by authoritative quotes from the Vedic literature. As a preliminary argument let us say that those statements about the origin and purpose of the Vedas, which are quoted from Puranic or Vedic references, should be given a far greater credibility and authority than the whimsical speculations of modern scholars, because they are much closer to the original Vedic culture, not only by date and by location, but also on account of the spiritual practice of their compilers and propounders. In the following section we shall present an extensive quotation from the Eleventh Canto of the Bhagavata Purana. This text is part of the famous Uddhava-Gita and gives an interesting, esoteric explanation of the Vedic path. (Bh.P. 11.21.35-42). veda brahmatma-visayas tri-kanda-visaya ime paroksa-vada rsayah paroksa mama ca priyam sabda-brahma su-durbodha pranendriya-mano-mayam ananta-para gambhira durvigahya samudra-vat mayopabrmhita bhumna brahmanananta-saktina bhutesu ghosa-rupena visesurneva laksyate yathornanabhir hrdayad urnam udvamate mukhat akasad ghosavan prano manasa sparsa-rupina chando-mayo 'mrta-mayah sahasra-padavi prabhuh omkarad vyanjita-sparsa-svarosmantastha-bhusitam vicitra-bhasa-vitata chandobhis catur-uttaraih ananta-para brhati srjaty aksipate svayam gayatry usnig anustup ca brhati panktir eva ca tristub jagaty aticchando hy atyasty-atijagad-virat ki vidhatte kim acaste kim anudya vikalpayet ity asya hrdaya loke nanyo mad veda kascana "The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I [Krishna] also am pleased by such confidential descriptions. The transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the prana, senses and mind. This Vedic sound is unlimited, very deep and unfathomable, just like the ocean. As the unlimited, unchanging and omnipotent Personality of Godhead dwelling within all living beings, I personally establish the Vedic sound vibration in the form of omkara within all living entities. It is thus perceived subtly, just like a single strand of fiber on a lotus stalk. Just as a spider brings forth from its heart its web and emits it through its mouth, the Supreme Personality of Godhead manifests Himself as the reverberating primeval vital air, comprising all sacred Vedic meters and full of transcendental pleasure. Thus the Lord, from the ethereal sky of His heart, creates the great and limitless Vedic sound by the agency of His mind, which conceives of variegated sounds such as the sparsas. The Vedic sound branches out in thousands of directions, adorned with the different letters expanded from the syllable om: the consonants, vowels, sibilants and semivowels. The Veda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself. The Vedic meters are Gayatri, Usnik, Anustup, Brhati, Pankti, Tristup, Jagati, Aticchanda, Atyasti, Atijagati and Ativirat. In the entire world no one but Me actually understands the confidential purpose of Vedic knowledge. Thus people do not know what the Vedas are actually prescribing in the ritualistic injunctions of karma-kanda, or what object is actually being indicated in the formulas of worship found in the upasana-kanda, or that which is elaborately discussed through various hypotheses in the jnana-kanda section of the Vedas."

veda harekrsna cz What is vedic Scripture ? Scriptures In Vedic culture the available body of knowledge comes from the revealed scriptures called Vedas. The word comes from root "vid" (to know, knowledge). The scriptures are mainly of two categories: sruti and smrti. Sruti refers to the four Vedas and they were originally received by Brahma from the Supreme Lord, Krsna. The smrtis are the literature compiled by self-realized sages based on their realizations of the sruti. Sruti is composed in Vedic Sanskrit and smrtis in laukika Sanskrit. There are some basic differences between these two types of Sanskrit. In Vedic Sanskrit the words have accent, akin to notes in music, and a word's meaning can change drastically simply by changing the accent of its letters. Therefore these words have to be heard properly from the guru in disciplic succession and hence Vedas are called sruti (lit. hearing). Nobody has the authority to change even a single syllable of the sruti. They are passed on from one age to another. Sometimes some parts of srutis get lost due to break in disciplic succession. Then they are again heard in trance by great sages called rsis. Rsi means a seer, or one who sees the Vedic texts. He hears it in trance and realizes its meaning. The Vedic Sanskrit has its own grammar and it is used only in the Vedas. No new book can be composed in Vedic Sanskrit. Smrtis on the other hand are written in laukika Sanskrit or Sanskrit spoken by people. It does not have accent in its words. Itihasas, Puranas, Agamas are all part of smrtis. Among the smrti literature there is a body of literature which is also called smrti such as Manu-smrti. These smrtis are part of dharma sastra or books giving religious code. Smrti sastras are compiled remembering the meaning of the sruti and hence the name smrti (lit. remembrance). The smrtis change from age to age in their structure but the essence is same. The classification of sruti and smrti literature (for the texts themselves see Links/Vedic Books Online) 4 Vedas: Rg (Rig), Sama, Yajur (Sukla - Madhyandina and Kanva; Krsna), Atharva Due to different ways in reading (pata bedha) in different kulas (family traditions) different sakhas manifested. ekavimsatibhedena rgvedam krtavan pura sakhanantu satenaiva yajurvedamathakarot samavedam sahasrena sakhanam pravibheda sah atharvanamatho vedam vibheda navakena tu "The Rgveda was divided into 21 branches and the Yajurveda into 100 branches, the Samaveda into 1,000 branches and the Atharvaveda into 9 branches." (Kurma Purana 52.19-20) Patanjali attributes to Yajurveda 101 sakhas. Further, every branch has four subdivisions called Samhita (or Mantra), Brahmana (contains mantras and prayers), Aranyaka and Upanisad (both with philosophical contents). So all in all, the Vedas consist of 1130 Samhitas, 1130 Brahmanas, 1130 Aranyakas, and 1130 Upanisads, a total of 4520 titles. By the influence of time, however, many texts have been lost, stolen and destroyed (soldiers of Alexander the Great used the scriptures as fuel in kitchens; Muslims destroyed them whenever possible; Britons carried many scriptures away; Germans and Russians took Atharva Veda which contains Dhanur Veda, military science). Thus at present according to Jiva Gosvami's Tattva-sandarbha only about 11 Samhitas, 18 Brahmanas, 7 Aranyakas, and 220 Upanisads are available. This is less than 6% of the original Vedas. Thus Vedas cannot be studied today (example: one cannot study BG from only one chapter!). There are also no qualified brahmanas to teach them. Caitanya Mahaprabhu therefore stresses the SB. Gosvami-grantha is the most intimate knowledge of rasa and by its importance overcomes even the original Vedic scriptures. Some scriptures were so intimate that Jiva Gosvami personally buried them in his samadhi in order to not to be misused by anyone in Kali-yuga... Brahmanas, Aranyakas, Upanisads: ritual and philosophical treatises affiliated with each of the four Vedic samhitas. Muktikopanisad lists 108 main ones. More: Purpose and Origin of the Vedas 4 Upavedas: Ayur (medicine), Gandharva (music), Dhanur (martial science), Sthapatya (architecture) 6 Vedangas ("limbs of Veda"): Siksa (pronunciation), Canda (poetic meter), Nirukta (etymology and lexicology), Vyakarana (grammar), Kalpa (ritual), Jyotisa (astronomy and astrology) First two teach how to speak the Veda, second two teach how to understand the meaning of the Veda and the last two teach how to use the Veda. Related: Part of the Vedas Smrti: There are 20 smrtis (dharma sastras) listed in Yajnavalkya Smrti 14.5: manv.atri.viSNu.hArIta.yajNavalkya.uSano.aNgirAh yama.Apastamba.samvartAh kAtyAyana.bRhaspatI parASara.vyAsa.SaNkha.likhitA dakSa.gautamau SAtAtapo vasiSThaS ca dharma.SAstra.yojakAh Manu, Atri, Visnu, Harita, Yajnavalkya, Usana, Angira, Yama, Apastambha, Sanivarta, Katyayana, Brhaspati, Parasara, Vyasa, Sankha, Likhita, Daksa, Gautama, Satatapa, Vasistha. Itihasa: Ramayana and Mahabharata Puranas: They explain the teachings of the four Vedas in story form, making spiritual life more simple, and therefore in this age they are more important. There are eighteen Puranas divided into three groups along with three predominating Deities: sattva (goodness) - Visnu, rajas (passion) - Brahma and tamas (ignorance) - Siva. Padma Purana, Uttara khanda 236.18-21: Sattva: Visnu, Narada, Bhagavata Garuda, Padma, Varaha Rajas: Brahmanda, Brahma-vaivarta, Markandeya, Bhavisya, Vamana, Brahma Tamas: Matsya, Kurma, Linga, Vayu/Siva, Skanda, Agni Garuda Purana 1.223.15-16 replaces Vamana with Vayaviya: "The eighteen Maha Puranas are - 1. Brahma, 2. Padma, 3. Vaisnava, 4. Saiva (or Vayu), 5. Bhagavata, 6. Bhavisya, 7. Naradiya, 8. Skanda, 9. Linga, 10. Varaha, 11. Markandeya, 12. Agneya, 13. Brahmavaivarta, 14. Kaurma, 15. Matsya, 16. Garuda, 17. Vayaviya and 18. Brahmanda." Garuda Purana 3.1.43,45,64 also adds: "Bhagavata is the best of all Puranas." They are divided in this way to gradually raise the conditioned soul from ignorance to pure goodness. The three divisions appeal to people in these respective modes and elevate them to the perfection of life. Puranas - table (Java applet) Puranas in tables by Ekanath Das 18 Upapuranas: Sanat Kumara, Narasimha, Brhannaradiya, Linga, Durvasa, Kapila, Manava, Ausanasa, Varuna, Kalika, Mahesvara, Samba, Saura, Parasara, Devibhagavata, Aditya, Vasistha, Visnudharmottara. 18 Vidyas: (Garuda Purana 1.223.21) Purana, Nyaya, Mimamsa, Dharma sastra, Rg, Sama, Yajur, Atharva, Siksa, Kalpa, Canda, Jyotisa, Nirukta, Vyakarana, Ayurveda, Gandharva, Dhanur, Arthasastra. Prasthanatrayi (main sources of scriptural evidence): Bhagavad-gita (700 verses), principle Upanisads and Brahmasutras (Vedanta-sutra consisting of 560 terse codes, or sutras). 64 Kalas (traditional arts mentioned in SB 10.44): Singing, Playing musical instruments, Dancing, Acting in theatre, Painting, Painting the body with tilak and cosmetics, Making designs with rice powder and flowers, Decorating with flowers, Playing music in water, Water play, Colour mixing, Making garlands, Decorating head with garlands and flowers, Dressing the actors, Ear decoration, Making fragrances, Putting on ornaments, Juggling or Magic, Sleight of hand, Culinary, Making drinks, Needlework, Playing with thread, Playing vina and damaru, Solving riddles, Reciting verses with specific conditions, Making difficult verses, Reciting books, Reciting plays and stories, Solving enigmatic verses, Preparing designs of cloth, cane and arrows, Spinning, Carpentry, Architecture, Testing metals and jewels, Metallurgy, Tinging jewels, Mineralogy, Herbal medicine, Lamb & Cock sport fighting, Domesticating parrots, Applying perfumes, Hair care, Sending message with symbols, Sophistry, Dialects, Making toys, Making yantra, Use of amulets, Conversation, Mental verses composition lexicography, Concealing one's identity by use of dress, Gambling, Magic arts, Ghostly knowledge, Chariot driving, Writing, Taking care of elephants and horses, Making tambula, Swimming. 64 Tantras or Agamas: Tantra literature is spoken by Lord Siva to Devi. It has three divisions called Agama, Yamala and Tantra. It is also divided according to the worshipable deity and there are three division called saiva, vaisnava and sakta. Tantras are similar to the Vedic smrti sastras insofar as mantra, yantra and tantra are concerned (mantra = the sounds used in executing the duties; yantra = the paraphernalia needed for the duties; tantra = the method of executing the duties. These comprise the essence of duties, so in this the vaidika and tantrika systems are the same. The main difference between vaidika and tantrika sastras is in structure; vaidika sastras deal with gotra (family) whereas the tantrika sastras are open for one initiated into them by a guru. Maha-sidhi-sarasvata-tantra lists the following 64 tantras: 1) Siddhisvara, 2) Mahatantra, 3) Kalitantra, 4) Kularnava, 5) Jnanarnava, 6) Nila, 7) Fetakare, 8) Devi-agama, 9) Uttara, 10) Sri-krama, 11) Siddhi-yamala, 12) Matsya-sukta, 13) Siddha-sara, 14) Siddhi-sarasvata, 15) Varahi, 16) Yogini, 17) Ganesa-vimarsini, 18) Nitya, 19) Sivagama, 20) Camunda, 21) Mundamata, 22) Hamsamahesvara, 23) Niruttara, 24) Kula-prakasaka, 25) Kalpa, 26) Gandharvaka, 27) Kriyasara, 28) Nibandha, 29) Svatantra, 30) Sammohana, 31) Lalita, 32) Radha, 33) Malini, 34) Rudra-yamala, 35) Brhat-srikrama, 36) Gavaksa, 37) Sukumudini, 38) Visuddhesvara, 39) Malinivijaya, 40) Samayacara, 41) Bhairavi, 42) Yogini-hrdaya, 43) Bhairava, 44) Sanat Kumara, 45) Yoni, 46) Tantrantra 47) Nava-ratnesvara, 48) Kula-cudamani, 49) Kamadhenu, 50) Kumari, 51) Bhuta-damara, 52) Malini-vijaya, 53) Brahma-yamala, 54) Bhava-cudamani, 55) Visva-sara, 56) Mahatantra, 57) Mahakata, 58) Kulamrta, 59) Kuloddisa, 60) Kunjika, 61) Cintamani, 62) Yamala, 63) Tantra-devaprakasa, 64) Kama Pancaratra Agamas: There are three main agamic schools - the Saiva, Sakta and Vaisnava - and each has their own Pancaratras. Among the Vaisnavas the followers of Sri-sampradaya (Sri Vaisnavas) draw a lot from the agamas. All of these agamas comprise four topics in general: Jnana or knowledge; kriya (service such as construction of temples, installation of deities); carya or conduct (such as the observance of daily rites, festivals); and yoga or devotion, or attention. Common features of all agamas: (a) They accept the existence of a supreme being with a predominant male or female aspect. (b) The existence of undivided souls. © The reality of the objective universe. (d) Devotion is the only means of emancipation. Pancaratras are tantras in the mode of goodness, or the mode of transcendental goodness. Therefore there is scope for "creating" brahmanas, though at the same time it must be said that wherever Veda specifically stipulates that such and such thing is for vaidika brahmanas only, that thing won't be given in Pancharatra. Pancaratra is especially applicable in the Kali-yuga. It is as good as Veda, because it was spoken by the Lord Himself to Brahma when Brahma inquired how the Lord should be worshiped. The name "Pancaratra" has different explanations. It is said that Lord Visnu spoke these instructions through five nights (panca ratri) of Brahma; that's where the name comes from. Alternatively, it is said that the Pancaratra makes the five processes dark: these five processes referred to are differently listed in different Pancaratriki scriptures, but they are things like karma, jnana, astanga-yoga, sankhya, and so on. Ahirbudhnya-samhita says that Pancaratra has it name because it deals with five-fold manifestation of Lord Vasudeva - Para, Vyuha, Vibhava, Arca and Antaryami. And Bhaktivinoda Thakura says in Navadvipa Mahatmya, ch. 13: "The five rsis (Sandilya, Upagayana, Maunjayana, Kausika, and Bharadvaja) were previously each instructed for one day and night (panca-ratra, "five nights") by Lord Narayana. Headed by Narada Muni they wrote the Pancaratra here (in Vidyanagara) to teach the people about practical devotional service." According to Narada Pancaratra the word Pancaratra means five types of knowledge. There are 59 types of Pancaratras: 1) Agastya-samhita, 2) Aniruddha, 3) Ahirbudhnya, 4) Isvara, 5) Kapinjala, 6) Kasyapa, 7) Jayakhya, 8) Narada, 9) Pancaratra, 10) Naradiya, 11) Parama, 12) Parama Purusa, 13) Parasara 14) Padma-samhita, 15) Padma-tantra, 16) Paramesvara, 17) Purusottama, 18) Pauskara, 19) Brhad Brahma, 20) Bharadvaja, 21) Markandeya, 22) Laksmi-tantra, 23) Visvamitra, 24) Visnu, 25) Visnutilaka, 26) Visvaksena, 27) Sandilya, 28) Seva, 29) Sri Prasna, 30) Sanat Kumara, 31) Satvata, 32) Hayasirsa, 33) Trailokyamohana, 34) Vaibhava, 35) Prahrada, 36) Garga-galava, 37) Sandilya, 38) Satyokta, 39) Vasistha, 40) Savanakara, 41) Narayaniya, 42) Jnanarnava, 43) Svayambhuva, 44) Kapila, 45) Vihagendara, 46) Atreya, 47) Narasimhakhya, 48) Anamdakhya, 49) Aruna 50) Baudhayana, 51) Vaisnavacarita, 52) Mahatantri, 53) Bhagavata, 54) Sivohita, 55) Visnubhasita, 56) Padmodbhava, 57) Varaha, 58) Samanya, 59) Vyarokta There are supposed to be 108 Pancaratragamas but most of them are lost.

Can any one refute this point by point please ! Or can someone get some real sadhu to respond to this point by point It is being used in india by people affilitaied to Zakir Naik to convert Hindus. { anti-hindu propoganda deleted }

Dear Brother Imran Hasan, Please accept my greetings and well wishes. I am so glad that you are asking and trying to understand Hinduism. I would like to point you towards a site which makes all of this very clear. Search google for "veda harekrsna cz".(i am not allowed to post urls) Hinduism is based on Vedic Sriptures and this article delves into details of the same. Search google for "veda harekrsna cz encyclopedia vedas-purpose-origin" However understanding dharma is not about reading something or being a scholar. It is about humility, graditude and ultimately love of God which is achieved by learning from Sri Guru. Unless that is done, people who are proud of anything produced of material false ego be it education, high birth, money, good looks or even so called mundane religiousity, will never understand the actual conclusion of Dharma which is Love of God. Lord Sri Krishna Confirms this in the Gita ------ Chapter 4. Transcendental Knowledge TEXT 34 tad viddhi pranipatena pariprasnena sevaya upadeksyanti te jnanam jnaninas tattva-darsinah SYNONYMS tat--that knowledge of different sacrifices; viddhi--try to understand; pranipatena--by approaching a spiritual master; pariprasnena--by submissive inquiries; sevaya--by the rendering of service; upadeksyanti--initiate; te--unto you; jnanam--knowledge; jnaninah--the self-realized; tattva--truth; darsinah--the seers. TRANSLATION Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth. PURPORT The path of spiritual realization is undoubtedly difficult. The Lord therefore advises us to approach a bona fide spiritual master in the line of disciplic succession from the Lord Himself. No one can be a bona fide spiritual master without following this principle of disciplic succession. The Lord is the original spiritual master, and a person in the disciplic succession can convey the message of the Lord as it is to his disciple. No one can be spiritually realized by manufacturing his own process, as is the fashion of the foolish pretenders. The Bhagavatam says: dharmam tu saksad bhagavat-pranitam--the path of religion is directly enunciated by the Lord. Therefore, mental speculation or dry arguments cannot help one progress in spiritual life. One has to approach a bona fide spiritual master to receive the knowledge. Such a spiritual master should be accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding. In this verse, both blind following and absurd inquiries are condemned. One should not only hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect. ------ As for as reincarnation goes, at least as per lord Krishna it is a basic tenent of Dharma. Here is a detailed study - Search google for "veda harekrsna cz encyclopedia dharma" ------ Dharma - Karma - Samsara: The System Of Cosmic Justice Science of reincarnation | Karma - the law behind reincarnation | Dharma - cosmic ethics | Sanatana-dharma: higher aspect of dharma -- Every civilized society has systems assuring its smooth work and protecting it from various negative influences. These systems are known as law-giving (parliament), executive (government, police) and penitentiary (courts, jails) departments. We can see this system at work, and therefore we know that society is maintained and controlled by someone. Its maintenance and running are very demanding and it is not possible that it would appear and work by itself. Not everyone however knows that similar system works also on the cosmic scale. In comparison with our limited systems it is much more complex and errorless. Its three phases are called in Sanskrit dharma, karma and samsara. These terms are explained below. © Jan Mares & The BBT -- A. Science of reincarnation in Vedic scriptures 1. Introduction 2. Attitude of Western science to reincarnation 3. Eight elements and two bodies 4. Soul (jiva) - source of consciousness 5. Three qualities (gunas) 6. Internal reincarnation - change of bodies in present life 7. External reincarnation - change of body at the time of death 8. Definition of "reincarnation" 1. Introduction In recent years we see a great spread of terms "reincarnation" and "karma" in public awareness. It is largely due to media which present reports, documents, movies, books a other products with this topic. If we set aside an analysis of this state we can briefly say that it shows a dissatisfaction with answers to existential questions given by modern science and various Western philosophies and religions. Indeed, these sources cannot answer satisfactorily many of questions made by people nowadays. This creates a space for other philosophical sources and traditions to fill this vacuum. Most often they are various branches of so-called natural religions or various traditions of Eastern philosophies. Among other things they have in common these terms although their explanations differ in details. Their common denominator however is a cyclic perception of time (creation of the world happens repeatedly) whereas contemporary Western science adopted from Judeo-Christian tradition the linear perception of time (creation of the world is only a one-shot event). Exceptional position among them belongs to Vedic tradition (sometimes incorrectly called hinduism) thanks to its ancient origin and authority based on the oldest texts in the world - Vedic scriptures. Because they are at the same time the widest and most detailed information source about these and many other topics, they definitely deserve attention. Primary goal of Hare Krishna Movement is to inform the general public with knowledge contained in these books and bring into practice alternative lifestyle and culture based on them. 2. Attitude of Western science to reincarnation Modern Western science from its beginnings considered the concept of reincarnation to be a mere religious belief or superstition and refused to explore its theses and effects. Main problem is that science was not and still is not able to explain the life phenomenon. Even though there were attempts to explain the basis and origin of life as a biochemical combination of matter, these theories cannot satisfactorily answer many questions like e.g. origin of unlimited species of life, inherent abilities or experiences of people who went through a clinical death. In 1966 British molecular biologist and Nobel Prize laureate Francis Crick (* 1916) published that is is possible to scientifically prove, that life is nothing more than complex chemical reaction. He also predicted that in near future science will succeed to synthetically create artificial organisms. But until now there was no success in this field even though highly advanced technologies and billion dollar expenses were used. Many scientists are thus forced to admit that bold claims of Crick and others are just empty promises. Hungarian-american biochemist and Nobel Prize laureate Albert Szent-Gyorgyi (1893-1986) wrote about it: "While searching for the secret of life I ended up by atoms and electrons which do not show any signs of life. Somewhere on the way the life had to slip through my fingers. Now in my old age I have to backtrack." (Biology Today, Del Mar, California, 1972) Life as Vedic science explains is nothing physical or chemical and therefore it is subjected to laws of another nature than those guiding the movements of anorganic matter. Bhagavad-gita, a crucial work of Vedic philosophy, describes these laws as higher, subtle natural laws. Common scientific methods and devices cannot ascertain these higher laws, what to speak of helping to explain them. 3. Eight elements and two bodies Bhagavad-gita (7.4) describes that the whole material world is composed of eight basic elements - five gross material and three subtle material. Gross material elements are: earth, water, fire, air and ether. In modern terminology: solid substances, liquids, radiating energy, gasses and all-pervading space. Existence of ether is on the verge of modern science's abilities to explore it and therefore it is doubted. But it is ether which enables wireless electromagnetic data transmission through space, without which modern communication systems could not function. Its existence was confirmed by Michelson-Gale experiment. (Physicist A. A. Michelson was not satisfied after previous, better known Michelson-Morley experiment and continued to explore the ether. His work culminated in Michelson-Gale experiment which was later independently verified by Georges M.M. Sagnac - Search google for "orgonelab org miller" Related: The scientific proof of survival after death All phenomena in this world perceivable by our senses are a combination of these five basic elements. Above these five gross are three subtle material elements: mind, intelligence and false ego. Although we cannot perceive them due to their higher nature they are still material. Together they constitute so-called subtle material body (in Sanskrit linga-sarira, desire body, also called astral body) in which our thinking, feeling and willing is manifested. This means that our thoughts, feelings and desires correspond to our mind (manas) and intelligence (buddhi). Ahankara creates our false identification with our body (therefore "false ego"). That which we usually consider a body is therefore composed of two various bodies - gross material a subtle material body. This can be understood with the example of a dream. During a dream our consciousness leaves our gross material daily body, identifies with subtle material dream body and after awakening again identifies with the gross material visible body. In both cases the consciousness, proper self (jiva) remains separated from both bodies. This is obvious from the fact that it observes them - it is a witness (saksi) of their activity - and identifies with them. 4. Soul (jiva) - source of consciousness Sanskrit terms jiva or atma, sometimes connected into one - jivatma, are for the lack of suitable term in other languages denoted as soul. Bhagavad-gita (7.5) describes that above these eight material elements is soul which is superior to them: "Besides these [eight], O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature." Well-known psychoanalyst C.G. Jung describes the soul as "greatest of cosmic miracles", which is able within the frame of natural laws to manipulate material energy according to its desire and thus use it for its own benefit. Interactions of embodied soul with its gross- and subtle material body create a web of unlimited complex reactions which cannot be described by simple laws of modern physics, chemistry or molecular biology. Therefore these natural sciences are unable to define precise difference between living and dead body. If we would say that life is nothing more than a combination of material molecules then it should be possible bring dead body back to life by mere adding of chemicals whose lack caused death. It should be also possible to create an artificial life in a lab. However, these numerous attempts were unsuccessful and scientists' interest switched to cloning. The reason is that life comes always and only from life and never from dead matter. Bhagavad-gita (2.17-18) explains that the difference between living and dead body is the presence of the soul. As soon as the soul leaves the body we consider it dead. Second chapter of Bhagavad-gita (2.20-25) describes characteristics of the soul: "For the soul there is neither birth nor death. It has not come into being, does not come into being, and will not come into being. It is unborn, eternal, ever-existing and primeval. It is not slain when the body is slain. As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same. It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." All these qualities of of the soul are outside the field of perceivable molecular reactions. Niels Bohr (1885-1962), Danish nuclear physicist and Nobel Prize laureate, noted: "In physics and chemistry we cannot find anything at least marginally proving the existence of consciousness. And still we all know that there is something like consciousness, simply because we have it ourselves. Consciousness therefore must be a part of nature, or expressed more commonly, a part of reality. This means that aside of physical and chemical laws described quantum theory there are laws with completely different nature." 5. Three modes (gunas) According to Vedic scriptures all variety of species of life is created by a combination of three basic modes of material energy, in Sanskrit called gunas. Here is again seen a limitation of other languages because they lack suitable synonym. Closest is probably the Latin word modus. Guna is therefore a kind of modus operandi (means of functioning) of material energy. They are called: - sattva-guna (harmony, goodness) - rajo-guna (activity, passion) - tamo-guna (inertia, ignorance) Bodies of individual species can be compared to various apartments or houses of different sizes, shapes and colors temporarily inhabited by embodied soul. Bodily forms limit (under the control of three modes) its freedom of movement and activities as well as possibilities of individual enjoyment. Influence of modes on people describes Bhagavad-gita (18.26-28): "One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the modes of goodness. The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion. The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance." Related: Three gunas 6. Internal reincarnation - change of bodies in present life Consciousness and physical form are directly related. Body and consciousness of little baby necessarily differs from body and consciousness of a young or old person. It can be said that soul travels during the development of the body from birth to death through different bodies with different consciousness. We may not be aware how we are constantly changing bodies in this life because this change is very subtle, gradual and hard to perceive. Did we notice as children how our body grows? We did notice it only when we were reminded of it by someone who saw us after a longer period of time. This fact is confirmed also by biologists. American anthropologist John. E. Pfeiffer (* 1914) writes his book Human Brain (1955): "Our body today does not contain even one molecule from seven years ago." Despite this constant change of bodies we, souls, remain still the same unchanged persons. Let us say that we are today thirty years old but we are still the same person who was five or twenty years old. We are just in a different gross body. Our current body during the time somehow changed, e.g. we gained more abilities, strength and knowledge, but we are the same persons, we have not become anyone else. Characteristics, abilities, knowledge and perceptions - all this we own but despite all external changes our identity does not change. This transmigration of soul through many bodies during one life we can call gradual or internal reincarnation. 7. External reincarnation - change of body at the time of death What will happen with the soul at the time of death of present physical body? In other words: Where are we going when we die? Do we have an influence over our next situation? Can we choose our future life? In Bhagavad-gita (2.13) we will find answers: "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.quot; Bhagavad-gita further explains that state of consciousness in critical moment of death is crucial for the choice of new body: "Whatever state of being one remembers when he quits his present body, in his next life he will attain to that state without fail.quot; At the moment of death the soul together subtle body leaves the gross, physical body. It is the subtle body and our desires and thoughts recorded therein and recalled by us at this moment which are decisive as to the destination of our next body. This transmigration of soul from one body to another is called external reincarnation (samsara or samsriti in Sanskrit). Srimad Bhagavatam (Bhagavata Purana) 5.11.5-7 mentions that mind is attracted by sense enjoyment, pious or impious. Thus it is subject to three modes of material nature and causes corresponding births in various types of bodies, higher or lower. Therefore the soul suffers material unhappiness or enjoys material material happiness because of the mind. Thus mind under the influence of illusion creates further pious and impious activities and their karma and the soul becomes conditioned by them. Sages say that the mind is the cause of bodily features bondage and liberation. Here is refuted one widely spread idea that the soul cannot fall from the human body anymore, i.e. achieve animal or another lower body. Human form differs from lower forms in such a way that the soul in it has a free will and thus also a responsibility for its actions (karma). The fact that the soul reincarnates together with subtle body is confirmed also by parapsychological research. With the help of various methods many people could recall from their subconsciousness memories of previous lives. This would not be be possible if the carrier of these memories would not incarnate together with the soul. According to the Vedic scriptures the memory is the function of intelligence, a part of subtle body. Although at the time of birth we forget our previous life, it is possible by certain means to restore active memories of our previous incarnations. These means however are not always cent percent reliable. In certain exceptional cases, especially in children, is proved a spontaneous ability of recall without external influence of medium or therapist. 8. Definition of term "reincarnation" Reincarnation (from Latin "re", again + "incarnare", make flesh) is a continuous transmigration of the soul together with its subtle material body from one gross material body to another according to its individual karma. Reincarnation is therefore a process and law of karma is directing it. Examples of various kinds of karma and their effects you will find at Samsara -- B. Karma - The Law Behind Reincarnation 1. Law of action and reaction 2. Free will and fate 3. Karma from the action point of view 4. Karma from the reaction point of view 5. Four phases of karma 6. Three kinds of karma 1. Law of action and reaction Term "karma" is inseparably connected with reincarnation. While trying to understand the reincarnation process one cannot avoid this term. Sanskrit word "karma" literally means "action, activity, work", and because other languages again lack any synonym exactly explaining its meaning, it is not recommended to translate it. In West this term was first used by Russian theosophist Helena P. Blavatsky (1831-1891). Her definition: "Karma is the basic cosmic law, ...which in physical, mental and soul world connects cause with its effect. Because any cause, be it the greatest like the movement of cosmos, or the smallest like the movement of hand, necessarily has a corresponding effect, and because the same acts in a same way, karma is invisible and unknown law which wisely, righteously and and providentially connects every effects with corresponding cause and its originator." In his work "Manifestations of Karma" (1910) anthroposofist Rudolf Steiner defines karma in this way: "...without limiting free will of man, the law of karma acts back on an entity, from which the cause came, like the law of action and reaction." These definitions intelligibly explain the core of Vedic term karma. Steiner's comparing law of karma to the physical law of action and reaction (actio = reactio, third Newton's law of classical mechanics, 1687) is very pertinent although this law represents only a little aspect of much higher and subtler law of karma. Pertinent is also the maxim that karmic law of cause and effect acts especially on an individual level and leaves a space for the free will of a doer. This is what usually forget different critics of Eastern philosophies who understand karma as a mechanical predestination forcing a man to passively await what the future will bring (nihilism). Already before Steiner and Newton's discovery people knew sayings showing a certain understanding of regularity of action and reaction. Also a biblical quote "A man reaps what he sows" (Galatským 6:7) became a folk saying. 2. Free will and fate According to Vedic philosophy every living being transmigrating in material world from one body to another, is given a free will to act according to its desires, ideas and thoughts. When Shri Krishna narrated Bhagavad-gita to Arjuna, in one of the last verses (18.63) He said: "Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do." Vedic scriptures say that desire is a father of thought and thought is a father of action. Desire originally comes from the soul, thought from the mind (subtle body) and actions from working sense organs of gross body. Living being has due to free will a certain, although limited field of activity. Vedic philosophy teaches that free will and predestination or fate are parallel to each other. By our present actions, performed out of our free will, we create our future karmic reactions. At the same time we reap reaction of our previous actions. Fate is not, therefore, any punishment from above striking on innocent ones (and which God does not want to or cannot stop). Law of karma is very strict because it must assure fulfillment of desires of all living beings in the whole material world in such a way that they do not contradict but complement themselves and that even one injustice does not go unpunished. American Transcendentalist Ralph Waldo Emerson (1803-1882) describes it in this way (Lectures and Biographical Sketches, 1868): "If you love people and serve them, you will be rewarded. Hidden rewards continue to reinstate balance of divine justice. This law cannot be changed. All tyrants, owners and monopolists of this world try in vain to disrupt this balance. Equator still keeps its place and people as well as insects, sun and planets must obey it or be destroyed by backlash reaction." Universe is ruled by strict and generally operative laws - like rules of a great game of life - which coordinate desires and mutual relationships among individual living beings. Thus each of them gets exactly as much as it deserves - neither more, nor less. According to Bhagavad-gita (2.70) the continuous stream of desires coming from the mind of each living being is like innumerable rivers which all enter one vast ocean. In this way originates endlessly complex, multidimensional web of actions and reaction which a man cannot understand. Here is apparent the influence of invisible hand of God who in His aspect of omnipresent Supersoul (paramatma) is accompanying all individual soul during their transmigration through various bodily forms. Bhagavad-gita (13.23) describes this aspect of God: "Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul." Function of Supersoul is therefore to record innumerable desires of each living being and arrange for their fulfillment as well as observe activities of living beings and grant them corresponding reactions. This directing hand of God is called a law of karma. 3. Karma from the action point of view Vedic scriptures contain exact information which actions we have to perform if we wish to achieve certain results (reactions). For example it is said: if you want to be rich, you have to act in this way, if you want to be famous, do this, if you want to live a satisfactory family life, do that etc. If someone is in this life very successful, wealthy, educated, influential or beautiful, we can conclude from it that he must have been in his previous life magnanimous, diligent, and pious and now only reaps results of his previous deeds. But what he will do with these assets in present life is another question - it depends on his free will. Therefore we see that not every wealthy and powerful person behaves properly. Same principle is valid for unwanted things. Vedic scriptures can advise us: if you do not want to be sick or bankrupt, you must not do this or that. If we act according to these instructions, we will surely reach desired result in this or some of our future lives. Miscellaneous reactions may come either sooner or later - some immediately and others only after several lives. 4. Karma from the reaction point of view While looking from the other side we have to admit that whatever happens to us in this life is nothing else than reaction to to our activity in this or some of previous lives. It is not therefore, a matter of blind chance but only a result of our deeds we decided to perform out of our free will. Therefore it sometimes happens that people who live very pious and proper life are still exposed to all kinds of sufferings. From this one can conclude that in past they had to act improperly. Usually they learn from this and decide to live properly in their present life. Also one whose life is full of success reaps the fruit of his deeds. Materialistic life and a chain of actions and reactions are inseparable. It is like a long movie of actions and reactions and the length of one life is like its several fields. When a child is born, his present body can be understood as a beginning of another series of actions and the death of an old man as its end. From this it is clear why someone, due to different reactions, is born in rich family and someone else in poor family although they were born at the same time in the same place and under same circumstances. Who carries along with him pious reactions (good karma) will get a chance to be born in rich or pious family and who is burdened by impious reactions (bad karma) will be born in low class and poor family. 5. Four phases of karma "Plant a thought and you will reap a deed, plant a deed and you will reap a habit, plant a habit and you will reap a character, plant a character and you will reap a fate." (Indian proverb) Vedic philosophy (Padma Purana) explains that karmic reaction are manifested in four different phases compared to the phases of a plants' growth: 1. bija (seed) Our wishes and intentions already exist in subtle form and only later they will manifest in activities. Thus to avoid unpleasant karmic reactions (suffering) we must pay attention to our unspoken material desires before the seeds of actions did not begin to sprout. 2. kuta-stha (sprouting) Reactions manifesting after a decision to perform a deed. They are material desires which already began to sprout. 3. phalonmukha (fructifying) Reactions already bearing fruits (phala). As soon as we perform a material actions - good or bad - it is only a question of time before they manifest reactions (fruit) in the form of happiness or distress. 4. prarabdha (harvest) Reactions already fulfilled at our birth: family (defining our socio-economic situation, nationality, race), physical and psychic dispositions etc. Previous three phases are also in Sanskrit given a summary term aprarabdha or reactions not yet fully manifested, potential happiness and suffering. Fourth phase, prarabdha-karma, is what is generally called "karma". Upanisads describe these categories of karma: 1. sancita (stored) 1.1. anarabdha (not yet manifested) = aprarabdha 1.2. prarabdha (already manifested) 2. kriyamana (newly created) 6. Three kinds of karma Bhagavad-gita (4.17-18) says: "The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is. One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities." These verses describe three kinds of karma. Here 'karma' does not denote reaction but action, activity. 1. karma Activities in harmony with higher laws of nature (dharma), which are also described in Vedic scriptures. This positive action brings positive reactions in the form of happiness and enjoyment. 2. vikarma Activities forbidden by scriptures písma because they are in conflict with dharma. These negative actions bring corresponding reactions - distress and suffering. Bad karma - a short movie from film.bullguard.com 3. akarma Activities of higher nature which are not subjected to material laws of nature and therefore are called "inactions". They do not bring any reactions, neither positive nor negative, and thus they bring reincarnation to an end. This end will occur when our "karmic account" at the end of life is zero. This cannot be achieved, however, by parallel performing of karma and vikarma, as someone may think, because they are counted independently of each other. The cause of problems is vikarma which is at present performed by huge number of people all over the world in great amounts, and which is a threat for the whole humankind because it affects it in the form of collective karma (summary of individual karmas). This is manifested as wars, epidemics, natural disasters etc. Reality proves that we are missing knowledge of law of karma because despite all our good intentions and efforts to alleviate suffering there is more and more unhappiness, individual and collective, in this world. This knowledge is ultimately the only solution of current problems. One who realizes this will understand that the change must start with himself. Related: Karma -- C. Dharma - cosmic ethics So how do we know what is "proper" and what is "improper"? This knowledge is crucial for our free decision-making. If there is a law there must be available its written form so everyone can get acquainted with it. After all, it is said that ignorance of law is no excuse. These rules are listed in scriptures, especially in so-called dharma-sastras (scriptures describing dharma). They are law-books precisely defining how every human being should act according to one's social and spiritual position. Most famous among them is Manu-smriti or Manu's Law-book. Passages on dharma are also contained in Mahabharata (and its most important part, the Bhagavad-gita), Ramayana, Bhagavata and other Puranas, Bible, Qur'an etc. Term "dharma" comes from Sanskrit root "dhri" (maintain, sustain, preserve in work). Usually it is translated as ethical, moral and religious principles which, however, does not fully represent its meaning. Dharma is a law or order of the material world (that which maintains its harmonic function), virtue or righteous conduct. Still deeper explanation says that dharma is an inherent or inseparable quality or nature. There is an example of salt whose inseparable quality (dharma) is salty taste. The word dharma would be therefore possible to translate as "ultimate cause". This term from Western philosophy expresses the reason for existence of an object. Ultimate cause - dharma - of a house is to provide shelter to people. Uninhabitable house represents adharma (opposite of dharma). Dharma defines the function of the law of karma and itself is established by God. As "pillars of dharma" are called four qualities described in Bhagavata Purana (1.17.24): - mercy (refusal of violence, meat-eating etc.) - renunciation + sense control (refusal of intoxicants) - truthfulness (refusal of gambling and speculations) - purity (refusal of sex forbidden in scriptures) It is therefore already established which human activities are good and bring positive reactions and which are bad and bring negative reactions in the form of suffering. This value system is universally valid and does not depend on opinions of individual living beings. I may think that what I do is good and also be able to justify it intellectually and thus impress others. If, however, my activity is not in accordance with universal definition of goodness, I will still reap a negative reaction. Freedom of thinking and acting so propagated nowadays is sometimes misunderstood as a chance to do whatever we like. Yes, we have a free will, but at the same time we are responsible for our activity. Nothing can be further from reality that an idea that violation of dharma is unpunished. Contemporary state of the world should warn us not to put an economic benefit (artha) before dharma. It is this desire for sense enjoyment (symbolized by money) which is the most frequent cause of dharma violation. -- D. Sanatana-dharma: the higher aspect of dharma Dharma defines the way of life to suffer the least in this world. But the four basic kinds of suffering - birth, disease, old age and death - we cannot avoid here because they are present in the whole material world. It can be seen as a penitentiary institution with various corrective groups with better or worse standard of life. To get from the third group into the first can be considered as a certain advancement but we are still imprisoned. Although there is a small group of prisoners who like to stay in jail, vast majority of people desires freedom. Those who wish to be completely free from all suffering are informed by Vedic scriptures about even higher level called para-dharma (superior dharma) or sanatana-dharma (eternal dharma). Activity on this level is akarma, or free from any reactions. It is bhakti, devotional service to the Supreme Lord which is described in detail in Bhagavad-gita, Bhagavata Purana (Srimad Bhagavatam) and other confidential scriptures. Pleasant study! "Man should serve to Lord Krishna with devotion without any desire for material benefit in this or next life. This will bring him liberation from the shackles of karma." (Gopala-tapani Upanisad 1.14) Book on dharma: Suhotra Swami - Dimensions of Good and Evil - Search google for "Suhotraprabhu com library Dimensions zip" ------