Question on why "vedadhyayana"?
Krishna Kashyap
Raghav K
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लोकेश
V. Ramaswami
V. Ramaswami
Sundareswaran N.K.
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Professor , Department of Sanskrit,
University of Calicut,
Kerala - 673635
INDIA
https://universityofcalicut.academia.edu/SundareswaranNK
Sundareswaran N.K.
Krishna Kashyap
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Krishna Kashyap
Sundareswaran N.K.
It's a passage from the Taittirīya Āraņyaka. Copied from one of my files typed in ISM font.
अग्निं वै पाप्मा जग्राह तं देवा आहुतीभिः पाप्मानम् ....
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Prakash Raj Pandey
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BVK Sastry (G-S-Pop)
Namaste Lokesh Sharma
The answer to the Questions on : < वेदाध्ययन "vedadhyayana"? > become clear from the ‘Yoga’s’ constituting and embedded in the term वेदाध्ययन using ‘Vyakarana and Yoga technicalities of Language: Samskrutham> .
Internet answers are partial views culled out of observed practices explained contextually.
The Big picture needs to be clearly understood. Vedadhyana for multiple reasons demands utility specific pedagogy including understanding our Sampradaya (history), understanding Swa-Dharma, Purpose – Motivation for Learning as Final goal in time line.
This personal goal setting can be as diverse as < I want to attain mukti I want to become an acharya; I want to be recognized as an authority of shaastra; I am content with veda-abhyasa as swaadhyaya, I don’t have to make a living out of ‘VAIDIKA - VRUTTI’ … . The goal depends upon what one desires to become, socio-economic status for livelihood, Support to live in society and serve Vedic tradition outreach to society ’. So, contemplate why Patanjali had to write an elaborate Bhashya for Panini sutras? What motivation? What local benefit ? Why do we study it? – For the goal set by Patanjali or to meet our own living –needs ?
1. I am sharing these thoughts on why -how the term < वेदाध्ययन "vedadhyayana"? > may serve as ‘pivot’ for two specifics:
1.1 Understand Meaning – Benefit of term; Get Clarity on Pedagogy needed to understand Samskruth Technical Term. (Samskrutha – Pada –Shaastra - Paddhati – Pravrutti)
1.2. Connect the < PRACTICE- PRACTICAL – LIFE STYLE OF PROFESIONAL – PEDAGOGIC > UTILITY (= PRAYOGA- VINIYOGA) of the term to living traditional continuity of ‘samskara framework to engage with VEDAS – before venturing in to VEDNATA’. (VEDA- ADHYAYANA – VAIDIKA -YOGA – VI NIYOGA – KARMA – (UPA) YOGA – (JEEVIKA)- (Vi-) Pra-Vrutti )
The embedded hidden upasarga as ( Vi-) preceding < Pra-Vrutti> yields a different shade of meaning. Vipra- means ‘Brahmana, Dvija’. The connection of ‘Veda-adhyayana/ adhyapana – yajana yaajana ‘ as ‘ Brahmana – Vrutti’ is the outcome.
Similarly ( upa-) preceding < -Vrutti> yields a different shade of meaning, and should be obvious enough to connect to ‘ Professions of Brahamana- Idenitity – holders’. Jeevikaa means Livelihood profession, Employment- Enterprise – Paurohitya, Artha-Karma.
Prof. Korada has given extensive reference to continuity of this pedagogy for several such terms,(= PADA- ARTHA – NIRVACHANA- NIRNAYA) illustrating authentic source works.
Dr. Yadu has pointed to the importance of RESTORING CURRENT UTILITY (= VINIYOGA) APRROACH (= PADA- ARTHA – PRAYOGA- VINIYOGA ARTHA KRIYAA- NIRNAYA) to understand relevance of Samskruth Terms in daily use.
This is ‘VAK YOGA / VAKO-VAKYA- VEDANGA- PADA – VAKYA- TAATPARYA –ARTHA- NIRUKTI- NIRNAYA SAMPRADAYA’. Aka ‘Yoga-Samskrutham’ – Prayoga- Viniyoga- Upayoga Samskrutham’= Applied Samskrutham.
A tradition relegated in Sanskrit Language- I.E - Academic Linguistics and muddled in Computational Techno-Linguistics.
2. The UTILITY (= VINIYOGA) of the term < वेदाध्ययन "vedadhyayana"? > emanates from the very structure of the term.
The given term belongs to a ‘Language Class – Category – Standards ’ marked ‘Samskrutham’.
The term –communication / meaning of the term needs to be derived in specific context of ‘VEDA- VEDANGA- VEDANTA-
VEDA PRAYOGA- VEDA SHIKSHANA>.
Binding constraints to be respected here are frameworks of ‘Language: Class – Category- Standards by Linguistic
disciplines’. They disciplines are like :
(a) Language- Grammar rule set by Panini and Patanjali ;
(b) Language- Technical Lexicon: Nirukta set by Yaska and Amara Kosha
(c )Language- Technical Utility Deployment: by Katyayana, Shaunaka and many other Sutrakaras in Veda specific
way;
A framework and pedagogic inheritance accepted, respected and adapted by ALL VEDANTA – ACHARYAS And VEDA-
VYAAKHYA – KARTRUS ( like Sayana, Venkata Madhava).
3. Analysing the Word Constituents structure of the term: वेदाध्ययन >> वेद - अधि- अयन .
The Intended Meaning of the term वेदाध्ययन is locked- linked- validated by meaning of its constituents वेद –
अधि- अयन . ; And by the way units get combined.
4. Combination Table for three constituents of the term वेदाध्ययन >> वेद - अधि- अयन.
4.1: Define ‘VEDA’ and Meaning Frame work. ( Lakshana)
‘Veda’ – Literal Derivation meaning is from root ‘Vid- Jnane’ with modifier affixes. Meaning is ‘An Instrument for use to
pursue –explore- validate Knowledge related’ in the largesse of SPACE – TIME: Finiteness and Transcending Time –Space.
This is Paurusheya – Veda for Yajna ( Yaajnika/ Vedah hi yajnaartham abhi-pravruttah) and Aparusheya Veda for ‘ Vedanta’.
4.2: Define ‘VEDA’ Meaning in relation to Modifications from – ‘Adhi’- (Upasarga and ‘Ayana’.
The meaning of ‘Veda’ gets modified with ‘adhi’ – ‘upasarga’ in ‘Kriyaa / Pra Kriyaa’ by SAMAASA-yoga.
Meaning modification shades by ‘adhi’ in ‘samaasa’ with ‘Veda’ and ‘ayanam’ are set by Vyakarana Niyamas.
One common meaning of ‘adhi’ is towards (setting direction –vector).
One common meaning of ‘ayanam’ is moving – motion in time (setting displacement, speed, coordinate change).
One mode of ‘adhi + ayanam’ = ‘Moving- Motion in time – SEEING – GUIDED Towards’ defines the Vyakarana
Technicality of SEVENTH- VIBHAKTI- ARTHA = related to ‘ADHI-KARANA (SAPTAMI ): Reference Base, Supporting Place
where action takes place, Kshetra.
Depending upon NUMBER (VACHANA) attribute embedded in ‘SAMAASA’, further meanings emerge :
if Singular – eka vacahanam, the process becomes ‘SWA- ADHI- AYANAM’ (= Veda for Swadhyaya: Self-study );
if Dual – dvi- vacahanam, the process becomes ‘SAHA- ADHI- AYANAM’ (=Veda for Saha-adhyaya): COMBINED Study);
if Plural – bahu vacahanam the process becomes ‘GURU-KULA- ADHI- AYANAM’ (= Team Study of Veda for Yajna);
4.3: Exploring Meaning Potential from three units Metrics for वेद - अधि- अयन>> वेदाध्ययन Practical Culture.
The table below is a standard way to explore the combination possibilities as ( m,n) in two units. Advancing on this, one can explore three and more units; extending to total word units in a sentence and context of text, connecting it to practice. Some combinations are relatively easy to understand and connect. Some are obscure and need more study.
| 1.वेद | 2. अधि | 3. अयन |
A. वेद | वेद –वेद (अधि)-(अयन) . | वेद-अधि. | वेद - अयन . |
B.अधि | अधि-वेद . | अधि- अधि- अयन . | अधि- अयन . |
C. अयन . | अयन- वेद | अयन.- अधि | अयन - अयन |
Units Combinations yield different modalities and all answers to what- how –why of < वेदाध्ययन "vedadhyayana"? >.
Each shade of meaning has its practical cultural variant in communities, as a live tradition or historically documented guidance.
The important point is note that each constituent < वेद - अधि- अयन in वेदाध्ययन > has multiple meanings. Therefore, the Total directive from one single term < वेद - अधि- अयन = वेदाध्ययन > yields multiple final instructions. In making final choice of action, the entirety of meanings need to stand aligned to the ‘Taatparya-Artha’ of the Unified Term (= Samsta- pada).
5. This is ‘Vak-Yoga pedagogy of ‘ Yoga-Samskrutham: Word Meaning Metrics and Process Analytics’.
This is going beyond ‘Lexicon driven- Translation mapped – Social language usage utility – approach’.
This pedagogy is technically adapted in ‘bhaashya- vyaakhyaanas’ in < Nyaya – Meemaamsaa – Vedanta> Shaastra’s [under the technicality of (Vedangataa) - (Vako Vakyam) - (Pada –Vakya- Pramana – Shaastra- Arhta- Kriyaa- Nirukti) as ‘ (Dala-Kritya- Prayojanam) - by (Pratyaya-Prakriyaa – Vishesha).
6. Inside of Vyakarana, the documentation of this can be seen in ‘Panini-Sutra-discussions’ on how
language words like ‘neelotpalam, raja-purushah’ and Vedic usage words like ‘Arya-Brahmana’
need to be used.
Inside of Nirukta, the documentation of this can be seen in ‘ Mantrartha- Prakarana’ and Nighantu
technicality. Katyayana, Shaunaka and many other Gruhya sutra karas discussions’ guide on how
‘words in Veda’ - Gayatri mantra practice need to be instructed. These details are application
specific guidance. They are NOT – recension differences ( = Granthaantara / Paatha- antara / Paatha
-Bheda / Manuscript scribal errors) that permit VEDIC DOCUMENT CORRECTION BY COMPILER –
COMPARATOR – LINGUSIT EDITOR FANCIES AND TECHNOLOGY CONVENIENCE / CONSTRAINTS.
Grantha- Prayoga as LIKHITA- Vakya needs validation from Yajna – Mantra- Vak- Vakya Prayoga.
In modern idiom, this is validation of printed text by live voice and usage technical tradition.
In traditional terms, it is ‘VEDA is by UCCHARANA’ and NOT ‘ LIKHITA- PAATHA like Kavya’.
Well, for Historic reasons and socio-economic compulsions, the right pedagogy is distorted, it does
not mean that ‘ Manu-Script = Human artefact as Text over rides Voice-Practice Living Tradition’
aided with the prolific TECHNO- LINGUISTIC CONVENTION OF ‘ROMANIZED - TRANSLITRATION OF
BRAHMI -DEVANAGARI SCRIPT’, overriding ‘ Shikshaa Shaastra Phonetics’ by IPA Phonetics ( set as
standard by Scotland yard Shishtas and ‘Mechanized Material Frequency mapping to Human
VARNA- AKSHARA UCCHARANA’.
This depth of engaging with ‘Panini Samskrutham’ for VEDA- ADHYAYANA, needs multidisciplinary
scholarship and deep contemplation on < Pada-shaastra> backed with < chitta- vrutti – nirodha-
yoga shaastra – abhyasa> guided in < sampradaya>. This is Panini – Patanjali combination as
Maharshi- Muni, both dealing with ‘Samskrutham as Vak-Yoga’ ; and Patanjali outright declaring an answer for the
question ‘WHY STUDY VYAKARANAM’ ? HOW STUDY SAMSKRUTHA VYAKARANAM FOR VEDA - APPLICATIONS’ :-
‘रक्षार्थं वेदानां, असन्देहार्थं - व्याकरणम् : अनुशास्नम्, अध्ययनम् - प्रयोजनम् ’
This perspective of ‘Samskruth for Veda – Vyakarana- Vedanta Schooling and Skilling are a far cry to
Ask for in current period, where ‘ Sanskrit – scholarship is limited at best to 40% (or less) of Panini
original reorganized in Siddhanta Kaumudi and rest supplemented with ‘IE- Linguistic scholarship on
‘Proto –Language historicity- Language Comparison models’. The tradition text repository holders
are ‘ like Standards bodies’ only to make a wish statement on ‘What was said, set as standards’ with
no power to enforce the same on on-going studies or connect tradition to socially culturally
relevant practices in a global meaningful way with the power of a Dharmaacharya / Dharma-
Adhikari / Raja Guru / Purohita with a ‘Fatwah like power wand’ to defend what is STUDIES OF
VEDA FOR IDENTITY.
The current traditional ‘VEDIC’- update prevailing in this part of India is ‘Dharma- Sindhu- Nirnaya
Sindhu’, currently more than a century old. Followed by Traditionalists for VEDA-ADHYAYANA.
The current ACADEMIC ‘VEDIC’- update prevailing is Colonial British driven HINDU SOCIO-
Economic LEGAL REFORM based , TRADITION COMPILATION: by Mahamahopadhyaya P.V. Kane.
‘HISTORY OF Dharma- Shaastra’. currently close to a century old data for catch up. This is
Followed by Governance Administration to Provide Support for VEDA-ADHYAYANA as ‘RELIGION
PRESERVATION IN SOCIETY, AS A PART OF / FOR NATIONAL IDENTITY. ’
The current POST INDEPENDENCE EDUCATION SCHEMAS AND SYSTEMS FOR ‘VEDA –
ADHYAYANA’- Social needs to provide ‘ Dharma – Guidance and Professional Vocations’ is
‘Tax funded – SECULAR sops, By ‘Acts and Rules’ regulating ‘Religious Institutions’ fighting to
preserve the ‘leaves with the hope of restoring- growing a VEDA-Forest ( Veda- ARANYA).
Note: What is Fatwah like power wand ? – Relevance ? - A fatwa (UK: /ˈfætwɑː/ ⓘ; US: /ˈfɑːtwɑː/; Arabic: فتوى, romanized: fatwā; pl. فتاوى, fatāwā) is a legal ruling on a point of Islamic law (sharia) given by a qualified Islamic jurist (faqih) in response to a question posed by a private individual, judge or government.[1][2][3] A jurist issuing fatwas is called a mufti, and the act of issuing fatwas is called ifta'.[1] Fatwas have played an important role throughout Islamic history, taking on new forms in the modern era.[4][5] - Fatwa - Wikipedia https://en.wikipedia.org/wiki/Fatwa
SUMMING UP :
The Big picture and Model for < वेदाध्ययन > needs to emerge from the very word < < वेद - अधि- अयन = वेदाध्ययन > .
Whose responsibility , job, pride is this is a different debate, demanding exploration of ‘Why we lost the tradition? Who was
responsible (Historically), What to do – Who to do - NOW as LOCAL- GLOBAL Action for Future benefit of < वेदाध्ययन > ?
This is what I understand as current solution path for < वेदाध्ययन > systems,
Taking recourse to Gita: 2-53: ‘Shruti-Vipratipanna –Te Buddhih’
Connecting Arjuna’s logic, and responsibility for action :
on Social context of ‘Veda- Profession and Practice’ related for DHARMA – BENEFITS ’ (1-39 to 45)
and
on ‘SHAASTRA- PRAMAANA –DHARMA PRACTICE VIOLATION in FAMILY- SOCIETY-GOVERNANCE to COMPLY WITH ( 18-1).
Regards
BVK Sastry
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Mahamaho. Subrahmanyam Korada
Adju.Professor , Dept of Heritage Science and Technology, IIT, Hyderabad
Ph:09866110741
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लोकेश
Thank you for explaining the different possible meanings of वेदाध्ययन. However, I'm still not sure how the different meanings you highlighted answer the question - why do वेदाध्ययन?
> Taking recourse to Gita: 2-53: ‘Shruti-Vipratipanna –Te Buddhih’
How does this help in resolving the question "why do वेदाध्ययन?" ?
I view Dharma as having two key aspects:
1. अभ्युदय (Abhyudaya) - which promotes happiness for oneself and society.
2. निश्रेयस (Nishreyas) - which leads to ultimate liberation from suffering or ultimate bliss.
We need to link Sruti and the Veda with अभ्युदय and निश्रेयस for preserving the Veda and tradition to have real meaning. Merely asserting that the Veda should be studied because Sruti has ordained it will not convince a discerning individual.
The real question we should ask is: Does our current method of वेदाध्ययन (Vedic study) promote the अभ्युदय (well-being) of the student? If not, we should be open to adapting our approach to make वेदाध्ययन beneficial for both individual well-being and society. Then only we can expect others to adopt वेदाध्ययन as part of their life.
जयतु भारतम्
BVK Sastry (G-S-Pop)
Namaste Lokesh
My seven point response to your observations noted below, indented.
Your quest is right in seeking ‘Application benefit= Upayoga- Prayoga – Viniyoga of ‘Veda- Adhyayana/ Veda- Bhashaa – adhyayana’.
Instead of finger pointing and history analysis –paralysis, come up with resource’s and right action road map to achieve the desired goal.
^^^^^^^^^^^^
BVK Sastry ( * ) :
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From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of ?????
Sent: 24 June 2024 18:25
To: भारतीयविद्वत्परिषत्
Subject: Re: {भारतीयविद्वत्परिषत्} Re: Question on why "vedadhyayana"?
नमस्ते BVK Sastry जी
1. Thank you for explaining the different possible meanings of वेदाध्ययन. However, I'm still not sure how the different meanings you highlighted answer the question - why do वेदाध्ययन?
^^^^^^^^^^^^
BVK Sastry ( 1 ) : Keeping aside the grammar technicalities that back the method of deriving indicated meaning with appropriate
grammar rules based constructions (which you may seek from learned scholars),
I hope the following meaning constructions -summation from table help you for clarity on ‘why "vedadhyayana"?
A.1: From One ‘Veda to another Veda’ – studies- practices till satisfaction in completing study of vedas.
( अधि-अधि, अधि-वेद , अधि- अयन) - Meaning of Upasarga.
A.2: Study leading towards (अधि)-(अयन) – What is Vedas/ What is said in Vedas / About Vedas.
A.3: Discussion where subject discussed is Vedas (वेद-अधि)
A.4: Using Vedas as Journey Guidance and Vehicle, Using Vedas as ‘ direction of viewing - eyes = (na)-ayana’ –
path = vartma / maarga’
A.5: The ‘ directed study- journey towards Vedas ( वेद – अयन).
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2. > Taking recourse to Gita: 2-53: ‘Shruti-Vipratipanna –Te Buddhih’
As per my knowledge, this verse dictates to Arjun, that when your intellect bewildered by dos and don'ts of Sruti is settled down, then only you will attain योग. How does this help in resolving the question "why do वेदाध्ययन?" ?
^^^^^^^^^^^^
BVK Sastry (2 ) : The term Shruti-Vipratipanna –Te Buddhih’ covers all shades of ‘doubts ‘ (Sandeha) related to Vedic studies – for text, meaning, swaras, construction, application and the final directive. Technically called ‘Dushtah Shabdah’.
The standards of study for ‘Vedas’ is by Shadanga- Vedanga’ Framework . The test is by ‘A-Sandeha’ ( Patanjali) and ‘Gata-Sandeha (Gita -18-73; 9-1) and Vedanta- Vijnana- Sunischita-Arthaa (Veda) along with Yoga clarity on ‘Shaastra- Pramanam’ ( Gita-16-24).
Pl. contemplate on what all ways the term ‘Shruti-Vipratipanna –Te Buddhih’ has been explained by Acharyas.
-------------------------------
3. Aside from this, I must respectfully disagree with the other Vidvans' opinion that the Veda should be taught solely to uphold tradition or because Sruti has ordained it as a duty.
^^^^^^^^^^^^
BVK Sastry (3 ) : You are welcome to disagree with the traditional position.
The traditional statement clearly states the PRE-QUALIFICATION TO INVOKE THE DICTUM OF VEDIC STUDIES TO
UPHOLD TRADITION < निष्कारणो धर्मः षडङ्गो वेदः अध्येतव्यो ज्ञेयश्च > is right, IF one meets the standards
of What is covered by the ‘TECHNICLAITY OF < ब्राह्मण > in the statement.
The follow up Next- Logical question is about the TECHNICAL STANDARD OF < ब्राह्मण> per Vedas ?
Gita sets the standard for this at (9-33) and (18-62).
If one does not fit this < PRE-QUALIFICATION>, then the cultural norms (= sampradaya - samskara)
takes over.
The traditional statement is a reference line for ‘VEDIC TECHNICALITY’ for ‘self- referral / review /
refinement, which may not be totally invoked in SOCIAL - CULTURAL - HISTORICAL IDENTITY
CONTEXT. For this, Manu-smriti was the earlier reference; In post 17th century at least, ‘Parental
lineage – is the reference for ‘BRAHMANA – JANMA – JAATI- ABHIJNANA’.
And in National Constitution, ‘Self-declaration’ by ‘ creamy layer-affidavit seems to be the new
reference point ! < OBC (NCL) Certificate Format | PDF | Magistrate | Government (scribd.com) >.
So, you are free to pick your reference for < ब्राह्मण > Identity and interpret the quoted ancient text.
-------------------------------
4. If you are not willing to discuss how it contributes to the betterment of society or individuals, then the emphasis on tradition and Sruti loses its significance. Tradition and Sruti are meaningful only as long as they support Dharma, which is the core principle. When we speak of Dharma, Sruti and tradition are relevant; otherwise, they lack intrinsic value.
^^^^^^^^^^^^
BVK Sastry (4 ) : Totally faulty messed up – muddled confusion !
I have not refused to discuss the theme: ‘How Veda –adhyayana’ contributes to < betterment of individuals = VYAKTI / Jiva >.
I have not refused to discuss the theme: ‘How Veda –adhyayana’ contributes to < betterment of Society = VIPRA- DVIJA- SAMAJA >.
The understanding –guidance needed for this is provided in ‘SMRUTI AND GRUHYA SUTRA BASED INTERPRETATIONS’ OF VEDA- ADHYAYANA (Swa-Shaakhaa – adhyayana) . The imprint of this is in the ‘PRAVARA’ identity, which defines ‘ Why Brahmana’ needs to remember and declare the ‘Veda- Shaakhaa – Sutra and Gotra’ of ones lineage for ‘Karma’. This is NOT the same as reciting the ‘ Janma-Nakshtra’ for ‘Devata- pooja- worship in Mandir’,using a ‘Jyotish Vedanga- tradition’.
When ‘Vedas’ were mapped as ‘historic panegyrics’ of ‘migrants’ by Colonial scholars in seventeenth century, and ‘Traditional teams sheepishly accepted and continue to repeat this faithfully and teach it as ‘SOCIAL ANTHROPOLOGICAL IDENTITY ANCHORE FOR RELIGION’- the texts of ‘SMRUTI’s’ - as ‘SHAASTRA’ also ended up as ‘ PROGRESSIVE HISTORICAL AMENDED SOCIAL GUIDANCE FOR RELIGION PRACTICE OF JATI- KULA Communities.
The integral connection of ‘SMRUTI (Veda) and SMRUTI ( Dharma Texts) lost their link and traditional significance. Outcome of which is < Brahmana Identity by ‘Brahma-Jnana> ended up redefined in society as ‘ Brahmana in society is one Born to Parents, who inherited ‘Brahmana Identity (?)’ ?? and underwent a ‘ sacrament of ‘ Sacred Thread wearing ( hoping to get initiated to BEGINNING OF VEDA- ADHYAYANA (= Veda- AARAMBHA ).
Do you understand the implication of these shifts, when connected to live tradition of Acharya Shankara – Prarthana :
Shruti- Smruti- Puranaanaam alayam, Karunaalayam, Namaami Bhagavat-Padam, Shankaram loka-shankaram’ ??
What Vedanta Core tradition considers as ‘Divine Avatara’ and ‘Shat- Matha-Sthapana- Acharya’ – Prasthan Traya Vedanta Siddhanta pravartaka is down-graded in ‘Colonial/ Indic Academics as an interpreter –constructor of an ancient school of thought, a restoration of school of logic and philosophy, that prevailed in a historic period’?!! Aligned to a no-face authority called ‘ Maharshi Vyasa’ ??
‘Shruti’ directive for observance of ‘Shaaswata’- Sanatana’-Dharma’ comes from Gita 14-27; and it is for ‘Moksha’ goal. This is one reason for ‘Veda- abhyayana’.
‘Shruti’ directive as ‘Smruti’- is for observance of ‘Shaaswata’- Sanatana’-Dharma’; comes from Gita ; for ‘Shareera- Yaatra ( 3-8) - Loka-Samgraha (3-25)’ – Karma-Samsiddhi ( 3-20); Swa Dharma –abhyasa (2-31) . This is another reason for ‘Veda- adhyayana’.
The two pedagogies are different in Sampradaya, for < brahmana’s > by categorical technicalities of definition.
Now, please tell: what shade of response will make you comfortable in responding to the question : < ‘brahaman- Veda adhyayana’ -….. contributes to the betterment of society or individuals >
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5. I view Dharma as having two key aspects:
1. अभ्युदय (Abhyudaya) - which promotes happiness for oneself and society.
2. निश्रेयस (Nishreyas) - which leads to ultimate liberation from suffering or ultimate bliss.
We need to link Sruti and the Veda with अभ्युदय and निश्रेयस for preserving the Veda and tradition to have real meaning. Merely asserting that the Veda should be studied because Sruti has ordained it will not convince a discerning individual.
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BVK Sastry ( 5 ) : What is the new thing you are trying to say here ?? Why only Two? Why not ten (dashakam) from Manu ?
Is ‘Shruti’ different from ‘Veda’ ? If so, how please ?? to ‘link’?
Which school taught you that ‘Shruti- Veda’ are NOT linked with < अभ्युदय and निश्रेयस > ? – A dictum from
Manu Smruti and reworded in Nayaya- Vaisheshika darshana ??
Repeated faithfully in Vaidika-Prayoga as’ Punyaha’ ??
Do you think ‘Smruti-Kaaras’ have not been doing this over millennia ?
What makes you assert < अभ्युदय and निश्रेयस for preserving the Veda and tradition >
अभ्युदय and निश्रेयस are PRACTICE – GOALS. A Motivation to study- Vedas and put to practice.
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6. The real question we should ask is: Does our current method of वेदाध्ययन (Vedic study) promote the अभ्युदय (well-being) of the student? If not, we should be open to adapting our approach to make वेदाध्ययन beneficial for both individual well-being and society. Then only we can expect others to adopt वेदाध्ययन as part of their life.
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BVK Sastry (6 ) : You are right in asking < REAL QUESTION > ! - Does our current method of वेदाध्ययन (Vedic study) promote the अभ्युदय (well-being) of the student?
The ground reality answer is NO. Truth- Reality hurts.
Who needs to be held responsible for this is post-mortem, finger pointing, ‘community denigration – disintegration and damaging’. IT IS NOT THE RIGHT APPROACH OR STRATEGY.
Then what is shortcoming in < current method of वेदाध्ययन (Vedic study)> to deliver / promote the अभ्युदय (well-being) of the student > ? Who should take the initiative for this ?? For individuals and Society ??
- It is the TEAM Of ‘CURRENT BRAHMANA COMMUNITY FORTE- HOLDERS’ WITH RESOURCES
FOR : IDENTITY - PRIDE PROTECTION- TRANSMISSION /
FEAR OF LOSING SOCIAL STATUS – POWER – AVERT HISTORY DISTORTION.
It is here, the theme of ‘Language of Vedic Documents (Veda-Bhashaa) , Pedagogy of Interpreting Vedic language documents ( VEDA (MANTRA) ARTHA- VYAKHYAANA- LAKSHANA - TAATPARYA ARTHA NIRNAYA ) becomes critical.
How many in < VEDA- SHIKSHANA > schools can confidently assert that <current method of वेदाध्ययन (Vedic study)> is designed / delivering / guiding in current period < individual – society > towards well being ? beyond a ‘faith- religion- philosophy –devotion – ritual ’ explanation ? Can one get to a ‘REVIEW OF वेदाध्ययन ROAD MAP to DELIVER PURUSHARTHA as SAMAJA- ABHYUDAYA ?? >
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7. One inspiring example of this is संस्कृतभारती that made people adopt संस्कृत in today's world.
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BVK Sastry ( 7 ) : The total Big-Spectrum of ‘Language of Vedas is in two inseparable parts: Chandas and Bhashaa’.
Chandas is the ‘Mystic Visioned ETERNAL LANGUAGE =APAURUSHEYA/DAIVEE- NATURE (PRAKRUTI)-NITYA-BRAHMA –BHASHAA).
Bhashaa’ is the Human Society VYAVAHARA – BHASHAA = MAANUSHEE / PAURUSHEYA / LOKA BHASHAA / DEVATAA- BHASHAA.
This is Brahmi Language Technicality outright expressed right from time of RAMAYANA, and presented by Panini- Patanjali- Yaska.
The social goal of < संस्कृतभारती > :Social- Religion Prayer- Literature - language movement was aimed to awaken and keep alive the ‘Current Society interest in one aspect of Heritage- Culture- Socially Prevalent Language used in Cultural and Rites of Passage Tradition:: ‘Shaastra – POOJA- PRAYOGA- Samskara- Karma-Kanda – Stotra- Kaavya’: Technically called the ‘Bhashaa’ part of the Big –spectrum. The effort is very laudable. I have been an integral part and supporter of the Samskruth Bharati / Yoga-Bharati / Veda-Bharati movements over decades ( At India and abroad).
The effort of < संस्कृतभारती > is definitely a welcome, a necessary step and preparation for < वेदाध्ययन (Vedic study) > based < WELLNESS: Individual and Society> . But it is NOT SUFFICIENT for < वेदाध्ययन > .
The interest in < संस्कृत - अधि- अयन > has not raised
From
Social- Classical – Cultural – Literary – Prayer language framework <MAANUSHEE / PAURUSHEYA / LOKA - DEVATAA- BHASHAA >
To
Mystic Visioned ETERNAL LANGUAGE <APAURUSHEYA /DAIVEE-PRAKRUTI-NITYA- YOGA–VEDA- BRAHMA –BHASHAA- CHANDAS >.
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जयतु संस्कृतम्
जयतु भारतम्
Regards
BVK Sastry
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