Leela Kaivalya Vahini
Original in Telugu
(Origin of Veda, Samhitas, Braahmanaas, Aranyakas)
Sadhaka: Bharatiyas (Indians) accept Vedas as an authoritative source for every aspect of life. They assert that the Vedas are the roots of the Bharatiya Samaskrithi (Indian culture). What exactly does Veda mean? For what reason has the Veda acquired such great importance?
Sai: My dear fellow! Born in Bharat (India), parading yourself as a Bharatiya (Indian), you are not aware of what Veda means! Well, Veda is the name for a mass of Divya Jnaana (Divine Knowledge). Veda teaches the Satya (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 Satya-vak (Words that are Truth), which were revealed by Maharshis (Sages) who were Mantra-drastas (Seers of the sacred hymns). Veda is 'Sakshaat Parama Purushuni Niswasa (the very Breath of God, the Supreme Being)’. The unique significance of the Veda rests on this fact.
Sadhaka: But, in the field of worldly life, in the Vyavaharika (transactional) affairs, what benefit can one expect from the Vedas?
Sai: Every being that lives in the world strives to possess what it likes and means to avoid what it dislikes. Know that the Veda instructs how to succeed in both these endeavors. 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 what one desires and reparation for the undesired. 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, Jnaana. Man is distinguished from other animals by the Jnaana that he is endowed with. Devoid of Jnaana, he is but a beast, a pashu.
Sadhaka: They say, the Vedas are Ananta (infinite, without end). Are they all full repositories of Jnaana?
Sai: “Ananto vai Vedas.” 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 Riks or hymns of praise in the Veda were therefore separated from the rest and grouped under the title, Rik-Samhita; the Yajus or formulae for sacrifices were taken apart and placed under the title, Yajus-samhita; the Sama verses (capable of musical rendering) were grouped under the title Sama-samhita and the Atharva Mantras (formulae and spells) were collected under the title Atharva-samhita.
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 Parashara and is a pack of all types of knowledge, for which his name 'Vyasa' is synonymous with. He was a great Sage himself. He had mastered all the Vedas, scriptures, and spiritual treatises. He possessed all noble virtues. He was a skillful 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 Samhitas.
Sadhaka: The four Vedas must have only four Samhitas. What is the significance of dividing into five? What are these five Samhitas?
Sai: The Yajur-veda was divided into two, the Krishna-Yajur-veda-samhita and the Shukla-Yajur-veda-samhita and the other three Vedas into three Samhitas. So, the total became five. The process did not stop there. Each of these Samhitas was further divided into three separate complementary components. These scriptural texts emerged in order to enlighten people in different states of awareness and different circumstances and conditions. The purpose was to enable everyone in the society based on their competence, to benefit by the guidance and cross the sea of suffering. Therefore, there is no trace of difference in any of these texts.
Sadhaka: What are those three subsidiary texts of Samhitas called?
Sai: Braahmanaas, Aranyakas, and Upanishats.
Sadhaka: What are Braahmanaas?
Sai: They are prose form of 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 Braahmana, Taittiriya Braahmana, Shatapatha Braahmana, and Gopatha Braahmana.
Sadhaka: And, what are Aranyakas?
Sai: They are in verse and prose. They are mainly intended for the guidance of those who assume Vanaprastha (life as a recluse in forests). Aranya means “forest”. That is to say, these are texts to be pursued and meditated upon silently in lonely hermitages in forests. They deal with the duties and responsibilities of the final stage of Karma-kaanda (active life), the stage preliminary to the Brahma-kaanda (totally spiritual stage).
Learn the Vedas for Guidance in Life
Original in Telugu
(Origin of Veda, Samhitas, Braahmanaas, Aranyakas)
Sadhaka: Bharatiyas (Indians) accept Vedas as an authoritative source for every aspect of life. They assert that the Vedas are the roots of the Bharatiya Samaskrithi (Indian culture). What exactly does Veda mean? For what reason has the Veda acquired such great importance?
Sai: My dear fellow! Born in Bharat (India), parading yourself as a Bharatiya (Indian), you are not aware of what Veda means! Well, Veda is the name for a mass of Divya Jnaana (Divine Knowledge). Veda teaches the Satya (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 Satya-vak (Words that are Truth), which were revealed by Maharshis (Sages) who were Mantra-drastas (Seers of the sacred hymns). Veda is 'Sakshaat Parama Purushuni Niswasa (the very Breath of God, the Supreme Being)’. The unique significance of the Veda rests on this fact.
Sadhaka: But, in the field of worldly life, in the Vyavaharika (transactional) affairs, what benefit can one expect from the Vedas?
Sai: Every being that lives in the world strives to possess what it likes and means to avoid what it dislikes. Know that the Veda instructs how to succeed in both these endeavors. 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 what one desires and reparation for the undesired. 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, Jnaana. Man is distinguished from other animals by the Jnaana that he is endowed with. Devoid of Jnaana, he is but a beast, a pashu.
Sadhaka: They say, the Vedas are Ananta (infinite, without end). Are they all full repositories of Jnaana?
Sai: “Ananto vai Vedas.” 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 Riks or hymns of praise in the Veda were therefore separated from the rest and grouped under the title, Rik-Samhita; the Yajus or formulae for sacrifices were taken apart and placed under the title, Yajus-samhita; the Sama verses (capable of musical rendering) were grouped under the title Sama-samhita and the Atharva Mantras (formulae and spells) were collected under the title Atharva-samhita.
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 Parashara and is a pack of all types of knowledge, for which his name 'Vyasa' is synonymous with. He was a great Sage himself. He had mastered all the Vedas, scriptures, and spiritual treatises. He possessed all noble virtues. He was a skillful 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 Samhitas.
Sadhaka: The four Vedas must have only four Samhitas. What is the significance of dividing into five? What are these five Samhitas?
Sai: The Yajur-veda was divided into two, the Krishna-Yajur-veda-samhita and the Shukla-Yajur-veda-samhita and the other three Vedas into three Samhitas. So, the total became five. The process did not stop there. Each of these Samhitas was further divided into three separate complementary components. These scriptural texts emerged in order to enlighten people in different states of awareness and different circumstances and conditions. The purpose was to enable everyone in the society based on their competence, to benefit by the guidance and cross the sea of suffering. Therefore, there is no trace of difference in any of these texts.
Sadhaka: What are those three subsidiary texts of Samhitas called?
Sai: Braahmanaas, Aranyakas, and Upanishats.
Sadhaka: What are Braahmanaas?
Sai: They are prose form of 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 Braahmana, Taittiriya Braahmana, Shatapatha Braahmana, and Gopatha Braahmana.
Sadhaka: And, what are Aranyakas?
Sai: They are in verse and prose. They are mainly intended for the guidance of those who assume Vanaprastha (life as a recluse in forests). Aranya means “forest”. That is to say, these are texts to be pursued and meditated upon silently in lonely hermitages in forests. They deal with the duties and responsibilities of the final stage of Karma-kaanda (active life), the stage preliminary to the Brahma-kaanda (totally spiritual stage).