Sadhaka: All those who are loyal to Bharathiya culture
accept the Vedas as authoritative sources for every aspect of
life. They assert that the Vedas are the roots of their faith.
What exactly does Veda mean? For what reason has the Veda acquired
such importance?
Sai: My dear fellow! Born in India that is Bharath,
parading yourself as a Bharathiya, you are not aware of what Veda
means! Well. Veda is the name for a mass of divine knowledge. Veda
teaches the Truth that cannot be revised or reversed by the
passage of time through the three stages - past, present and
future. The Veda ensures welfare and happiness for the three
worlds. It confers peace and security on human society. The Veda
is the collation of Words that are Truth, which were visualised by
sages who had attained the capacity to receive them into their
enlightened awareness. In reality, the Word is the very Breath of
God, the Supreme Person. The unique importance of the Veda rests
on this fact.
Sadhaka: But, in the field of worldly life, on the
daily, material stage, what light can one expect from the Vedas?
Sai: Every being that lives in the world strives to
possess what it desires and avoid what it dislikes. Know that the
Veda instructs how to succeed in both these endeavours. That is to
say, it lays down what has to be done and what should not be done.
When these prescriptions and prohibitions are followed, one can
earn the good and avoid the evil. Veda is concerned with both the
material and the spiritual, both this world and the beyond. If
truth must be told all Life is Veda-filled. One cannot but observe
its injunctions. 'Veda' is derived from 'vid' which means 'to
know'. So, Veda means and includes all knowledge, Jnana. Man is
distinguished from other animals by the Jnana that he is endowed
with. Devoid of Jnana, he is but a beast, a pasu.
Sadhaka: They say, the Vedas are numberless, without end
(Anantha). Are they all full repositories of Jnana?
Sai: "Anantho vai Vedaah." The Vedas are infinite. But,
note that, in the beginning, there was just one Veda. Later, it
was dealt with as Three and subsequently as Four.
Sadhaka: Why was the one divided into many? What special
need was met thereby?
Sai: Since the Veda was vast and limitless, it was
difficult for ordinary men to study it. Moreover, it would take
endless time to complete the study. So, those who wished to learn
were overwhelmed by fear. So, very few showed earnestness to study
the Veda. For these reasons, something had to be done to make the
study within reach of all who sought to learn. The rks or hymns of
praise in the Veda were therefore separated from the rest and
grouped under the title. Rk-Samhitha; the Yajussamhitha; The Saama
verses (capable of musical rendering) were grouped under the title
Saama-samhitha and the Artharva manthras (formulae and spells)
were collected under the title Atharva-samhitha.
Sadhaka: Who was the person who grouped them in these
collections?
Sai: It was Vyasa, who was a partial manifestation of
Narayana (God, Vishnu) Himself. He was the son of Sage Paraasara.
He had mastered the scriptures and spiritual treatises. He was a
great sage himself. He was a skilful coordinator. In order to
promote the welfare of mankind, he compiled the Veda in four parts
and facilitated righteous living by all. He divided the Vedas into
four and prepared five samhithas.
Sadhaka: The four Vedas are the four samhithas, as you
explained now. What purpose does the fifth serve? How did the
extra one arise?
Sai: The Yajus-samhitha (Yajurveda) has separated itself
into two, the 'Krishna-Yajurveda-samhitha and the
Sukla-Yajurveda-samhitha. So, the total became five. The process
did not stop there. Each of these samhithas developed three
separate complementary components. These scriptural texts emerged
in order to enlighten people in different states of awareness and
different levels of consciousness. The purpose was to enable every
one to benefit by the guidance and cross the sea of suffering.
Therefore, there is no trace of conflict in any of these texts.
Sadhaka: What are those three elaborations, those three
subsidiary texts called?
Sai: Brahmanas, Aranyakas and Upanishads.
Sadhaka: What are Brahmanas?
Sai: They are explanatory texts dealing with mantras or
ritual formulae. They describe clearly the sacrificial rites and
the ceremonies that have to be observed while performing them.
There are many texts like Aitareya Brahmana, Taithiriya Brahmana,
Sathapatha Brahmana and Gopatha Brahmana.
Sadhaka: And, what are Aranyakas?
Sai: They are in verse and prose. They are mainly
intended for the guidance of those, who after passing through the
stages of Brahmacharya (spiritual studies) and garhasthya (family
life), assume Vanaprastha (life as recluse in forests). Aranya
means 'forest'. That is to say, these are texts to be persued and
meditated upon silently in lonely hermitages. They deal with the
duties and responsibilities of the final stage of active life
(Karma Kanda), the stage preliminary to the totally spiritual
stage (Brahma Kanda).
Sadhaka: Swami ! I have heard the term 'Brahma Kaanda'
being used for some texts. What does it relate to?
Sai: Those texts are concerned with sacrificial rites as
well as rules of right conduct. They deal with the special
features of ceremonial rituals and special elaborations of moral
codes.
Sadhaka: And, Swami, what are Upanishads?
Sai: They can be mastered only by intelligent
discrimination (Viveka). They deserve to be so mastered. Four
goals are laid down for humans in the scriptures: Dharma
(Righteousness), Artha (Prosperity), Kama (Moral Desire), and
Moksha (Liberation). Vidya or Learning can be classified under two
heads: The Apara (Lower) and the Para (Higher). While the four
Vedas, the earlier portion of ancient scripture, deal with the
Apara (the first three goals), the later portion of the same, the
Upanishads, deal with the Para (the last among the goals).
Sadhaka: But, how did the word Vedanta arise?
Sai: These Upanishads themselves form the Vedanta.
Memorising the Vedas is of no avail; Vedanta has to be understood
and assimilated. Knowledge can never reach consummation until
Vedanta is mastered.
Sadhaka: Swami! The Vedas are often referred to as
Sruthi; why?
Sai: The Vedas have nine names by which they are
denoted. Sruthi is only one of the nine.
Sadhaka: What are those nine?
Sai: Sruthi, Anusrava, Thrayee, Aamnaaya, Naamaamnaaya,
Chhandas, Swaadhyaaya, Aagama, Nigamaagama.
Sadhaka: Each of these names must be indicating some
distinct feature. I desire to know how those names arose and what
those features are. Please instruct me.
Sai: Of course, those names have inner meanings. Sruthi
means 'that which has been heard'. The guru chants the Vedic hymn,
the pupil listens with one-pointed attention, and reproduces it
with the same voice modulations. This process is repeated until
the pupil masters each hymn. Hence, the name Sruthi is relevant.
The name Anusrava also means the same, 'that which has been heard
serially'. Now, the word Thrayee. It means 'the Three'. In the
beginning there were three collations only in Vedic scriptures -
the Rg Veda, the Yajur, and the Sama Veda. These three alone were
considered important. So this word was used and it has stayed.
The word 'Aamnaaya' is derived from the root 'mnaa' which means
'learn'. Since the Vedas had to be learnt continuously and in a
steadfast manner, they were collectively known as "Aamnaaya" and
also as "Namaamnaaya".
'Chhandas' means a poetic metre, which can be set to music, as
in Sama Veda. So, the Vedas themselves were indicated by that
name.
The name Swaadhyaaya was applied to the Vedas, since they were
handed down from father to son and from generation to generation,
by the process of teaching and learning (Swaadhyaaya).
Aagama means 'that which has come, originated'. 'Nigamagama' is
an elaboration of the same word. The vedas have originated from
the Breath of God; each syllable is sacred. Each word is a
manthra. The Vedas are all manthras.
Sadhaka: Manthra? What does 'Manthra' means?
Sai: Manthra is the exposition of the goal that is set;
That is to say, it is that which prompts and promotes manana or
probing through the mind. 'Man' syllable indicates the process of
probing and the syllable 'thra' means "the capacity to take
across, to liberate, to save." In short, manthra is that which
saves when the mind dwells upon it. While rites and ritual
sacrifices are performed, the person has to remind himself
constantly of their nature and significance. The formulae he has
to repeat to achieve this end are manthras. But, today, those who
perform these rites either recite them mechanically or allow them
to roll on the tongue. They pay no attention to the meaning of the
manthra. When manthras are uttered as rigmarole they yield no
fruit! The person can reap full reward only when he recites them
with the knowledge of the meaning and significance. Each Veda has
many 'saakhas' and the total direction and purpose of each
'saakha' has also to be known by the Vedic scholar.
Sadhaka: What are 'saakhas'?
Sai: Saakha means 'limb', a text arising out of the main
Veda. A tree has branches, each branch has twigs and bunches of
leaves. When all these are conceived together, the tree emerges.
Each Veda has a large number of main branches and subsidiary
branches. Not all have come to light. Only a few have been
identified and studied. The number of saakhas lost from memory and
practice will add up to thousands and even lakhs. Even their names
have disappeared; no one can recall them. This is the reason why
the scriptures declare, "The Vedas are endless" (Anantho Vai
Vedaah). As a result, each of the great saints and sages took up
for study and practice only a few saakhas from one Veda or other.
Sadhaka: What is the Rg Veda? How was the name applied
to it?
Sai: Rg Veda is the collection of mantras or hymns in
praise of Gods. The term Rg Veda can apply to the Gods who are
praised.
Sadhaka: Which God is most adored and glorified in this
Veda?
Sai: There are many Gods whose praise is contained in
it. The Rg Veda deals with thirty three of them as important.
Sadhaka: Have these Gods specially distinct forms or are
they of the human form?
Sai: They have forms akin to the human.
Sadhaka: Please instruct me on their swarupa, their
form, at least, about one or two among them.
Sai: Surya, the Sun God, has 'rays' as His arms. The
flames of Agni, the fire God, are His tongues. This is how they
are pictured.
Agni, the Fire God, is born when hard-wood (Arani) is churned.
Agni has parents, but, as soon as He is born, He eats up His
father and mother, that is to say, the pieces of wood whose
friction produces the spark. Agni is described as having ten
maids. They are the ten fingers that hold the arani and operate
it. Since he is born every time the arani is ritually operated,
Agni is named the Bahujanma, the Multi-born. The column of smoke
(dhooma) indicates His presence, it is His Flag (Kethu) so to say.
Therefore, He has another name, Dhooma Kethu, by which He is
invited.
Agni is named Yajna-Sarathi, (the Charioteer for the
sacrifice), for He brings in this chariot to the place of
sacrifice the Gods to whom offerings are made in the ceremonial
flames. He conveys the offerings to the Gods to whom they are
dedicated. In every Yajna (Sacrificial rite), Agni is the most
important participant. So He is praised as officiating in all the
four roles; Rthwic (priest), Hotha (reciter of prayers), Purohitha
(performer of rites) and Brahma (supervisor of ritual). Agni is
the closest friend of man, for without fire he can scarce hold on
to life. The principle of Fire is at the basis of human activity -
both inside the body and outside. So, Agni is addressed as
Grhapathi (the master of the home). Agni has no preferences and no
prejudices. Agni treats all living beings, all races and castes
equally with no distinction. Therefore, He is addressed as
Samamithra (Same Friend).
Sadhaka: What is the main lesson that the Rg Veda
teaches?
Sai: The Rg Veda teaches Unity. It exhorts all men to
pursue the same holy desires. All hearts must be charged with the
same good urge; all thoughts must be directed by good motives
towards good ends. All men must tread the one Path of Truth for
all are but manifestations of the One.
People believe today that the lesson of the unity of mankind is
quite new and that the idea of progressing towards it is very
praiseworthy. But, the concept of human unity is not at all new.
In Rg Vedic times, the concept has been proclaimed much more
clearly and emphatically than now. It is the pre-eminent ideal of
the Rg Veda.
All are parts of God, His Power, His Energy. The Atma that is
the Reality in everyone is, in truth, the One manifesting as the
Many. The Veda demands that difference and distinction should not
be imposed. This universal inclusive outlook is absent among men
today. They have multiplied differences and conflicts and their
lives have become narrow and restricted. The Rg Veda, in the
ancient past, pulled down restrictive barriers and narrow feelings
and proclaimed Unity.
Sadhaka: What is the Yajur Veda? Why is it known by that
name?
Sai: The name is derived from the root 'Yaj'. It has a
large number of derivatives, each with a particular meaning. But
the meanings most current are 'Worship of God' (Devapuja) and
charity, granting gifts. The Yajur Veda describes the modes and
methods of performing Yajna and Yaga to propitiate the Gods.
Adhwara also means 'a sacrifice'; so, Yajur Veda is sometimes
referred to as Adhwara Veda.
Sadhaka: What lesson does the Yajur Veda convey?
Sai: The Yajur Veda has two recensions, one centering
round the tradition of Aditya or the Sun and the other, around the
tradition of Brahma. The latter is distinguished as Krishna (Dark)
Yajur Veda and the former as Sukla (White) Yajur Veda. The Sukla
Yajur Veda is widely current in North India while the Krishna
Yajur Veda prevails in South India. The Krishna recension is
closer to the hymns of Rg Veda collections. The mantras or
formulae contained in this are used in the worship of Gods and
while placing offerings to the Gods in the sacrificial fire.
The Krishna Yajur Veda comprised eighty six Saakhas (branches)
each with its special explanatory texts. But they have mostly
disappeared from the memory for want of people to study and
practise. Only four have survived. Eightytwo have been drowned in
the whirlpool of time.
The Sukla Yajurveda had seventeen noteworthy branches but they
too had to succumb to the ravages of time. Only two of them are
available now. When we consider how momentous and meaningful
(mahath) these two are, one has to conclude that the unique value
of this Veda is well-nigh indescribable. Estimating the glory and
grandeur of the Vedas is a task which no one can fulfil. The Vedas
are unreachable, by means of either language or imagination -
"Yatho Vaacho nivarthanthe, apraapya manasaa saha" (That from
which words recoil, inacessible even to the mind). Know that this
is the truth and exult that you could know that this is the truth
and exult that you could know it thus. Those who have become aware
of this are really blessed; diving into the depth, they have
gained the precious gem; they have won the goal of Life, the
Purushaartha.
Sadhaka: Swami! You said the Veda is known by nine other
names. Has it got more?
Sai: Ah! Can it be designated by only nine? It has many
more names. For example, it is known as Prasna, also as
Prathama-ja. The names reveal the various facets of the Veda, the
context and character of the teachings.
Sadhaka: Prasna? What does it mean?
Sai: The Almighty (Parameswara) is Prasnagarbha (He who
contains all clarity and wisdom). Prasna connotes purity, clarity,
sanctity. So the word indicates that the Almighty has the
intelligence, devoid of taint of any kind. The Veda is the
concretisation in words of that Wisdom. Rshis (sages) who possess
purified consciousness and clarified intellect win the grace of
the all-pervasive Brahman (Cosmic Self). Brahman prompts them and
blesses them to visualise the hymns and sacred formulae
(manthras). While adoring the Almighty, who became aware of the
Truth, they too recognised and described Brahman as Prasnagarbha.
Rishis who visualised the manthras were not bound by the
consequence coils of Karma (works); they merge in Brahman and
emerge from Brahman when the cycle of manifestation starts again.
So, they are hailed as Ajah (unborn). The Veda acclaims them thus.
Their very nature is immaculate purity. Therefore, they too are
called Prasna. They yearned so agonisingly for grace that in the
state of superconsciousness (Samaadhi), Brahman manifested out of
self-will, and awarded them the vision of Brahma Yajna.
Sadhaka: What is Brahma Yajna?
Sai: Brahma Yajna is Swaadhyaaya, that is to say,
intense study and observance of the Veda. The Rshis who are
'unborn' and therefore authorised by Brahman to transmit the
Truth, formulated, according to the vision they earned, the Yajnas
or sacrificial rites designed to promote peace and prosperity in
the world. The Vedas acknowledge as Rshis only those who treasure
in their hearts the awareness of manthras, of the supreme truth,
and of the meaning and significance of Brahman (the Cosmic Self)
and Dharma (the Laws of Social Harmony and Individual Rights and
Duties). The ritual sacrifices authorised and accepted by such
Rshis are called Yajnas.
The yearning for Truth is Thapas or Asceticism. Since Brahman
is won through Thapas, it is referred to as Thapoja (attained by
Thapas) and the response from Brahman to the Thapas is described
as the Word of God (Deva-waak), the Voice of God (Deva-Vaani).
Thapoja literally means 'born of Thapas'; but this does not
imply that the Cosmic Self (Brahman) was non-existent until Thapas
brought It forth! Brahman is ever-existent; It has no Beginning;
Time does not affect it. 'Born of Thapas' means that 'It revealed
Itself to the person who underwent the Thapas'. It ever IS; It has
willed to be so. It projected Itself as the Vaak, the Word. The
Word is the manthra of the Veda. So, the Almighty is described in
the Veda as the Designer of Manthra (Manthra-krit), the Creator of
Rshis (Rshi-Krit), besides the names that occur at some place or
other, like Self-emergent (Swayambhu), Thapoja (born of Thapas)
etc.
I mentioned the name Prasnagarbha. That is a very meaningful
name for the Almighty. It signifies food (anna), water (Jala),
immortalising nectar (amrtha) and the wisdom of the Veda. Since
the Almighty Brahman has all these in Him, in the womb (garbha),
so to say, He is named Prasnagarbha. Brahman is thus declaring His
own Reality as the Form of Veda (Veda-rupa).
Sadhaka: Swami ! Prathamaja is another name you
mentioned. What does that word mean?
Sai: The Three (Thrayee), that is to say, the Veda, is
extolled as Prathamaja in the veda; "Upasthaaya Prathamajaam"; -
this statement reveals the belief that Vidya (higher learning)
could be attained by the upasthaa (revered study) of Prathamaja or
the Primal-born. Unless one studies with humility the sacred
Veda-vaak (Word of the Veda), one cannot master knowledge of
Brahman (Brahma Vidya) - This requires, not the verbal recitation
of the Veda, but the constant 'service', the conscious worship, of
the Veda with full awareness of what the word means and commands.
This has been made plain in that statement.
Sadhaka: In which Veda, Swami, does the name, Prathamaja
occur?
Sai: In the Rg Veda. Understand that Prathamaja and
another similar expression, Poorvaja indicate the impossibility of
discovering when the Veda was first revealed. It is beginningless.
It is for this reason that Sage Valmiki has praised this Word
(Vaak) as the First imperceptible mysterious Word (Agra Vaak). The
first concretisation of the Cosmic Will was the Cosmos or the
Cosmic Womb (the Hiranyagarbha); that too is Prathamaja. Knowledge
of the Impersonal and its projection as Personal (Brahma Vidya) is
also Prathamaja, the Primal Awareness, according to the Veda. Both
Brahman and Hiranyagarbha are sometimes referred to as Prathamaja.
Sadhaka: Of these two, which is really Prathama, that is
to say, the First?
Sai: Brahman is the very first. It always is and
has been. From it, Hiranyagarbha was born. And, the Veda
too emanated from it. The appellation Prathamaja is very apt, for
the Vedas. Since the Rshis heard and pronounced the Veda, it is
also named Aarsha, that is, related to the Rshis.
Veda is the source of Dharma, moral life, righteous behaviour.
Those who observe the norms relating to duties and taboos as laid
down in the Veda and as interpreted by the Mimamsa rule deserve
the name Dharma-adherents. Those who interpret them as their own
desires direct are A-dharma-adherents. This is the Artha.
Sadhaka: Artha? What does that mean?
Sai: Meaning, declaration of distinction! The Vedas are
the expression of the highly spiritualised vision of sages or
Rshis. The Vedic manthras are the precious treasure garnered by
Rshis for liberating man. Thus sayeth the Rg Veda.
The Brahman concept of the Vedas is also denoted by the word
that has sa as the end syllable. Vedah, for this reason means
wealth (Dhana), wisdom (Jnana) and the highest potence (Param
Aiswarya). The wealth here indicated is distinct from worldly
gains and possessions. It is the means by which the supreme goal
can be attained. In other words, the wealth acquired through the
Grace of Mother Veda (Veda Maatha) is the most potent Wisdom
itself. For this reason, the Vedic Rshis prayed thus: "God! You
are the very embodiment of the Veda (Veda Swarupa). Fill me, not
with the burden of cattle and children, but with the Wisdom that
is the source of Param Aiswarya. I shall be fully content with
that wealth (Dhana). And, since such wealth is capable of being
utilised for your service, you too will be glad when I have it."
Sadhaka: Swami! We do not find today feelings that
produce such prayers anywhere among men. People repeat these Vedic
prayers, as gramophone records do, without any knowledge of their
meanings, out of sheer habit. Is it not so? Do they get the Wisdom
that is the most precious treasure of God?
Sai: My dear fellow! You yourself said now that they
recite the Veda as gramophone records do, didn't you? So, they
gain as much wisdom and Aiswarya as those records get. How can
they acquire the treasure of full potence? Planting a branch that
has been severed, can one claim that it is a tree growing there?
Those who recite the Vedas with the awareness of their meaning,
experiencing at the same time the feelings embedded in the hymns,
they alone can earn the Grace of Brahman, the Brahma Vidya, the
Highest Wisdom, the Supreme Treasure (Sakalaiswarya).
Sadhaka: Swami! Generally speaking, there will be no one
who does not crave wealth. But, what form of wealth is to be
craved for? Which form will be approved by the Veda? What has the
Veda said about this? Instruct me.
Sai: 'Vedam Paramaiswaryam' (Veda is the highest
treasure) 'Vedayathithi Veda' (That which gives instruction is
known as Veda) 'Sah Vedasthwam' (Get instructed by that Veda).
Wealth (Dhana) is desired and sought out (Artha) as a means for
prosperity and progress (Subha). So, He too is known as Arthah.
The Veda announces that the intuitive wisdom (Jnana) constitutes
the riches (Dhana) the means by which the Almighty is attained;
this alone deserves the name 'Vedas' or Vedic truth. Sruthi (Vedic
scripture) asserts that such wealth alone can confer the joy of
satisfaction (thripthi) to both the worshipper (aaraadhaka) and
worshipped (aaraadhya).
The Rg Veda extols this form of wealth and refers to it as
Sruthyaak, for it is the type described and recommended in the
Sruthi. The Veda approves as Vedic only that wealth that is earned
through adherence to the moral codes laid down clearly for human
guidance.
Sadhaka: Sruthyaak? What does that mean, Swami?
Sai: A prosperous person (Sreemantha) is one who is
happily endowed with sons and grandsons and who is successful in
worldly ambitions beyond even surprising heights. Moral excellence
is a more valuable possession. This wealth is the concrete result
of Vedic injunctions. It is called Dharma. The Ramayana extols
Rama as Dharma Personified (Vigrahavaan Dharma). Dharma sustains
all beings ("sarva bhoothaanaam dhaaranaath, Dharmah"). Dharma is
the support (dhaarana) for all beings. Hence it is named Dharma.
The Almighty is that support and sustenance; the most effective
mode of worship is the offering of Dharma. So, the almighty Itself
is identified with the word, Dharma. That name is therefore
meaningful. The entire Cosmos projected by the Almighty is
established on Dharma. (Dharmo Viswasya Jagathah Prathistaa). The
Dharma imbued with profound sanctity is being interpreted by
persons in accordance with their whims and fancies, their selfish
interests. Hence it has been severely distorted. The words, Veda
and Deva take on new meanings and implications. The process can be
clearly recognised in Vedic literature. "Swayam Sarvam Vetthi-ithi
Vedah" (Itself It Knows All). This statement reveals that Veda is
the Omniscient Brahma Itself. Sruthi is Its embodiment.
Sadhaka: Swami! In the mantras which the Vedas contain,
we have the word Svaaha occurring frequently. What does Svaaha
mean?
Sai: Good! That word is generally taken to indicate only
an expression used while offering oblations in ceremonially-lit
fire; people imagine that it is not a Vedic word. They argue it is
a technical expression applicable to rituals only. There is a
deity named Svaaha Devi, invoked by that word. It also connotes
'the offering of Havis (sacramental food) to the Gods.' So, the
word has two meanings. When Havis or other offerings are made to
Divinity under Its various forms and in its various names, this
word, Svaaha is used. When however, one invokes one's forefathers
and invites them to accept ritual offerings, the expression used
is svadhaa, not svaaha. Since the word is full of potency, it is
revered as the manifestation of Vaak Devi, the Deity presiding
over speech.
The rites prescribed as unavoidable for daily life and those
that are laid down as optional for the observance of certain holy
days, all these have to begin with 'svaaha' pronounced along with
the sips of sanctified water (Aachamana). Generally speaking,
there are no ritual offerings in the sacred fire without the
accompaniment of the manthras, svaaha or svadhaa.
Sadhaka: What is the benefit that accrues when these two
manthras, svaaha and svadhaa, are additionally pronounced at the
end of Vedic manthras?
Sai: When offerings are given, while svaaha or svadhaa
is uttered, the gods (Devathas) or manes (Pitrs) to whom they are
directed, will be pleased. Moreover, when those who are well
versed in Vedic practices perform the worship of fire in order to
offer oblations, and do not utter the prescribed svaaha, the
offerings cannot reach the Gods. Svaaha and svadhaa are words
which invoke the respective deities. They are manthras which awake
and alert the Divine. The Rg Veda declares, "Svaahaa sthoamasya
varmanaa". Svaaha has two meanings: (1) the offering made with the
uttrance of that manthra, and (2) the vedic statement which
conveys praise or glorification. Whether one of the meanings is
preferred or both are adopted, the Gods are pleased and they
confer progress on the person who pronounces the manthras - svaaha
or svadhaa.
Sadhaka: Confer progress on the adorer! What does that
mean?
Sai: As a consequence of the praise conveyed through
words bearing the impress of the Vedas, the person is blessed with
various progressive qualities and opportunities to achieve
excellence.
Sadhaka: I would like to know some examples where the
manthra 'svaaha' is used in the Vedas to convey its traditional
meaning.
Sai: Kesavaaya svaaha; Praanaaya svaaha; Indraaya
svaaha. These are some examples. Here, the meaning of the manthra
is: Svaahutham Asthu, Suhurtham Asthu. May it be svaahutham. May
it be suhurtham.
Sadhaka: What do those two words mean? Svaahutham and
suhurtham.
Sai: They mean, "May the offering made be well burnt",
that is to say, well digested.
Sadhaka: Swami! That raises a doubt in me. Whatever
thing is dropped into fire gets burnt totally, even when not a
manthra is uttered by us. This is the general experience. So, what
is the special process that takes place when svaaha is uttered?
Sai: 'Svaahutha' does not indicate the mere burning out
or the total consumption of the offering placed in the fire. From
the worldly point of view, only this much is observed. But, the
Vedas (Sruthi) concede that Fire has a divine form and function
besides the commonly known material form and function. The Divine
Forms (Gods) are beyond the reach of the senses. So, the Vedas
recommend that the Gods be worshipped through rites and rituals.
And, Agni or the Deity Fire, has in It the source and sustenance
of the Gods. ("Agnirava deva yonih"). Agni is the Divine
Principle. He who offers oblations to the Gods through Agni
becomes blessed with Divine qualities. Only those who are able to
understand this fact can achieve that principle.
The person who enjoys (Bhoktha) and the object that provides
joy (Bhogya) - these two compose the Jagath (World). When these
two become one, they mix and are then known as Aththa, that is to
say, Bhoktha. This is the vyavahara, the natural conclusion. It
does not stand to reason that the One, be known as Bhogya. Well.
Who is the Bhoktha? It is Agni, the Fire which accepts the
oblation.
The very first Divine Entity is Aadithya (The Sun). Its
spiritual counterpart is the vital warmth in living beings, the
Praanaagni. Agni has in it Aajya (ghee) and soma (the juice of the
soma plant). The oblations placed in fire are named Aahithayah.
The word means 'deposited; placed'. The Gods prefer to be beyond
the range of sight. Therefore, the oblations are also referred to
as Aahuthis.
Sadhaka: When Agni is within the range of sight, what is
its name?
Sai: Then, it is named Agri. Agri means first. It was
created earliest. Hence the name. When it is beyond the range of
sight (Paroksha), it is named Agni.
Sadhaka: What is the meaning of Aahuthi?
Sai: Oblations offered in the fire, lit and fed as
prescribed. Besides, the word denotes that God is invited
(aahvaana) to accept the oblations. This is the special meaning
the word conveys. Vashatkaara (the explanatory formula) only
complements the effect of svaaha manthra. The Gods receive only
offerings for which they have been invited (Aahuthis).
Svaaha is a name applied to Saraswathi, the Deity of the Word
(Vaagdevi), the Deity of the Vedic Word. Since the Word expresses
the Atma, the name is svaaha too. The Devi Bhagavatham declares
that the Supreme Deity is both Gayathri and Svaaha. The Lalitha
Sahasranama (the 1008 names of Lalitha, the Supreme Deity)
declares svaaha and svadhaa as Her Names. Svaaha also means 'the
close', 'the going under', 'the end'.
Sadhaka: Which Veda is named Artharva? Is it also known
by many other names?
Sai: Yes. That Veda has various popular names - Brahma
Veda, Angiro Veda, Artharvangiro Veda, Bhaishajya Veda. Kalidasa
has praised sage Vasishta as "Atharva Nidhi" (the Treasure Chest
of Atharva knowledge). As a result of his earning such high
renown, Vasishta was installed as Rajaguru (Royal Preceptor) and
could claim mastery over all the four Vedas (Rg, Yajur, Sama and
Atharva) and the authority to supervise ritual sacrifices and
perform scriptural rites and ceremonies.
Sadhaka: Swami! Have the mantras contained in the
Atharva Veda any special names?
Sai: They are celebrated as Siddha Mantras, that is to
say, Mantras that guarantee the promised effects. The presiding
deity of the Gayathri Manthra, known as Gayathri Devi, is adored
as having the Rg, Yajur, Sama Veda as feet, the Mimamsa Sastra
(Science of Interpretation and Inquiry) as the passive, steady
aspect and the Atharva Veda as Activity.
Sadhaka: This is rather complicated to me. Is there no
other way of explaining the importance of this Veda by some
worldly metaphor which is more easily comprehensible?
Sai: Well, Listen. The Atharva Veda is a huge tree, of
which the Rg. Yajur and Sama Vedas are the trunk and branches and
the Smrithis and Puranas, the leaves. One Sun (Adithya) is
worshipped in the Yajur Veda as Yajuh, in the Sama Veda as Saama,
in the Rg Veda as Oordhva and in the Atharva Veda as Yaathu.
Sadhaka: What does the Atharva mean?
Sai: It means a steady, unmoved person, one who is of
stable nature. Atharva is also widely identified in the Veda as
Praana-atma, (the superconsciousness that activates the vital
airs) and Prajapathi (the ruler of all beings born). As the
former, it is also denoted as Prana-pathi. This Prajapathi is
credited with the achievement of first churning sparks of the fire
and making fire manifest. Of the Vedas, each of the three is at
some time or other recognised as the first but, so far as the last
is concerned, the Atharva is always uttered as such.
Sadhaka: How many forms are ascribed to God
(Parameshvara, the Supreme God) in this Veda?
Sai: "Yaatho Rudrassivaathanoraghora Paapa naasinee", it
is said. That is to say, God is described as having two
distinguishable forms - the serene and the terrible.
Sadhaka: I crave for illustration by examples.
Sai: The Narasimha form of God that emerged from the
Pillar was mild and serene, beautiful and beneficent for Prahlada,
the staunch devotee, and at the same time, the form was terrible
for Hiranyakasipu, the father, who hated God to the utmost. Well,
even Nature, the concretisation of the will power of God, has
these two aspects the mild and the fearful. Water is an essential
ingredient for sustaining life in beings. It is vital and
health-giving as well as fatal and death-dealing.
Sadhaka: Pardon me for asking again for some examples.
Sai: All living beings exist because of food. According
to the scriptures (Sastras), food is of three kinds - Sathvik
(promoting peace and harmony), Rajasik (promoting passions and
emotions, activities and adventures), and Tamasik (promoting sloth
and dullness). One has to choose one's food with discrimination
and control and limit its intake. Then, food will be health-giving
medicine. If, on the other hand, food is consumed indiscriminately
and beyond limit, it produces illness and causes grief and pain.
It assumed a fearful role.
This fact is made clear in the Vedas by the probe into the word
'Anna'. The word Anna has as its root, Ad, which means 'eating'.
That which is eaten by living beings and at the same time, it eats
the person who eats: food is both beneficent and maleficent.
The Rshis (sages) Atharva and Agniras who visualised the
manthras of this Veda have recognised this twin nature of both God
and Creation. They appear mild and terrible, in accordance with
the credentials of the experiencer. But, in total effect and in a
deeper sense, these manthras are intended to reveal the Atma and
promote the peace and prosperity of humanity.