Sathya Sai Vahini - Chapter 11

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Sathya Sai Vahini

 

Chapter 11

Values in Vedas

 

" Vetthi ithi Vedah " ; Knowing, knowledge is Veda. That is to say, man

can know from the Vedas, the Code of Right Activity and the Body of

Right Knowledge. The Vedas teach man his duties from birth to death.

They describe his rights and duties, obligations and responsibilities

in all stages of life - as a student, householder, recluse and monk.

In order to make plain the Vedic dicta and axioms and enable all to

understand the meaning and purpose of the do's and don'ts, the

Vedangas, Puranas and Epic texts appeared, in course of time.

Therefore, if man is eager to grasp his own significance and true

reality, he has to understand the importance of these later

explanatory compositions also.

 

This is the reason why the ancients taught the Vedangas and other

related texts even before the pupils learnt the Vedas. This was a must

in the Gurukulas or Hermitage Schools of the past. In those days, the

Bharathiyas studied the 'Fourteen Vidyas', or 'Subjects'. The Vedas

were learnt by rote. The master of the Vedas, who had learnt the

Vedas in this manner was called Jada, or Inert! But, the word did not

convey the meaning that he had not known anything. It only meant that

he had nothing more to learn and was therefore 'inactive'

and 'content'. Through the study of the Vedas, he had become the

master of all knowledge. In order to make this human career worth

while, the study of the Vedas was considered very essential.

 

The stream of Indian culture always emphasised the authority of the

Vedas as the supreme authority for deciding the values of human

living. Of the Vedas, the first is the Rg-veda. It is generally

considered as composed of ten 'mandalas' or sections. In the first

nine sections, hymns in praise of God under the names of Agni, Indra,

Marut, Ushas, etc., are found. Historians and researchers have

suggested certain theories to explain how these hymns of praise

arose. Men in those days realised that Agni (Fire), Vayu (Air), Marut

(Wind) etc., were far more powerful than them and so, they described

their Divine qualities and propitiated them.

 

The second of the Vedas is the Yajurveda. This Veda has two

recensions - the Krishna Yajurveda and the Sukla Yajurveda. This Veda

refers to the Ganga river and its region. It is the source of the

Uttara Mimamsa school of thought and interpretation. The people had

by then demarcated the forest areas from the cultivable areas around

the villages and had taken to habitation in the villages. There is a

prominent reason that prompted the separation of certain portions of

the Veda into the Yajurveda. The Yajurveda has seven sections called

Aranyakas or Forest Texts, indicating by that very name, that it

refers more to disciplines and spiritual exercises which can be

practised only in the seclusion and silence of the forest.

 

The third Veda is the Sama-Veda. In this collection, many of the hymns

(rks) of the Rg-Veda are repeated, but, with additional musical notes

so that they may be sung during Vedic rituals and ceremonies. So the

Sama-Veda is mainly Swara or musical notation. The Rg-Veda Aryans

lived on the banks of the Sindhu river while the Yajur-Veda came to

their awareness when they were on the banks of the Ganga. The Sama-

Veda songs are also visualisations of the same era, but the people

seem to have occupied even the middle region of Bharath. The Sama-

Veda is referred to as the Gaana-Veda also, in order to highlight its

musical nature. All musical schools are derivatives from the styles

that are marked out by the Sama-Veda. All tones and notes are

embedded in that Veda.

 

The fourth is the Atharvan or Atharva Veda. Many have described it in

many diverse ways. Some have even denied it the status of a Veda.

Others say that it is made up of what remained after the collation of

the rest. In the other Vedas, the might and mystery of the Gods are

described. But, in this Veda, the possibility of man acquiring

certain powers and mysteries by his own effort and exercises are

mentioned. This is its speciality. Hatayoga, thiraskarani vidya,

ashtayoga - these are made available for man only in this Veda. Of

course, by winning the Grace of God, man can acquire even skills that

are otherwise impossible of attainment.

 

In short, it must be realised that the Vedas are very important for

man and that they cover the entire range of knowledge. They are the

source and spring of Bharathiya culture. They are the recordings of

visions and divine experiences; their source is not some one definite

person. They were revealed by God Himself, of His own innate Mercy.

The Vedic inheritance has been preserved pure and unsullied even to

this day, because, it was handed down from the master to the

disciple, in regular succession. Since it is timeless and authorless,

it is worthy of acceptance by all. No one can afford to neglect or

deny their value.

 

Whatever may be the diversities in contents, the commentators agree

that the essential teaching of all the four Vedas is the same. The

sections dealing with rites, modes of worship and the conclusions of

inquiry help man to achieve the four goals of life - Dharma, Artha,

Kama and Moksha. Since it is very hard to master the Vedas, we have

developed a vast Smrithi literature to expound the Sruthi texts - the

Puranas and the Ithihasas. Farsighted seers composed these out of

historical and legendary incidents and events.

 

Karma and Jnana are related as cause and effect, and so, the Karma

sections of the Sruthi and Smrithi, which emphasised activity led to

the discovery of new facets of Truth and rendered the ideas of a

transcendent God clearer and nearer. So too, the discovery of clearer

concepts of God through spiritual inquiry along the Jnana marga fed

" activity " with better meaning and higher purpose. The benefit of

Karma was proportionate to the faith and the faith in Karma was in

proportion to the awareness of God, won through Jnana. For involving

oneself in good activities, Jnana is an essential pre-requisite. That

Jnana has ultimately to be derived from the Vedas; it is based on the

teachings of the Vedas.

 

Karma is really speaking the practice of Dharma. The Upanishads give

us guidance on what has to be done and what has to be avoided, in the

spiritual journey. They direct us to revere the mother as God, revere

the father as God, revere the preceptor as God, revere the guest as

God and also, warn us that truth shall not be neglected, Dharma shall

not be neglected. So, there are both positive and negative

instructions - follow these counsels not others. Whatever conduces to

your progress in goodness, accept; avoid other counsels - thus do the

Upanishads instruct.

 

In those centuries, the King himself studied in hermitages at the feet

of the Upanishadic sages, and helped others to study by granting

economic aid profusely to the centres of learning which shone as

repositories of Vedic lore. As the king, so the subjects. Fostering

the Vedas meant fostering the Vedic scholars and practitioners, the

Vedavidis. At the present time, encouragement is afforded and

scholarship is honoured in other branches of learning. The Vedic

scholars are not given similar encouragement and emoluments, but, this

is an important aspect that has to be attended to.

 

Dharmo rakshati rakshitah; Dharma protects those who protect it, says

the Sruthi. If people come forward to foster the sources of Dharma,

that good act, by itself, will help foster those who do it. The study

of the Vedas has become today the task of the economically weak.

People have reconciled themselves to this situation. They associate

the study with such a sad and pitiable picture. Vedic studies have

come down to this deplorable pass. The very pundits who have attained

scholarship in the Vedas are using it as a commercial item that can

be sold. They do not demonstrate the value of Vedic study in the

peace and harmony of their lives and thus win reverence for the Vedas

by personal example. The Vedas are being misused by them for earning

a pittance, rather than liberation and peace. This is the reason why

Dharma is receiving a set-back and anxiety and fear are spreading

among men. The World can win back peace and harmony only when such

persons are persuaded to practise the ideals laid down in the Vedas,

and thereby serve as beacon-lights to guide mankind aright. Else,

downfall is inevitable.

 

The Bharathiya spiritual stream has until the present times fertilised

Vedic learning and practice. Its message has been always, 'Journey

forward along the Vedic Path.' One may dilate on Vedanta and Vedas,

but, unless one holds forth the value of these ideals on the basis of

his own experience and practice, it is a waste. This truth has been

forgotten by these personages. Let them awake in time and save the

traditions and values of the ageless Vedic culture.