Leela Kaivalya Vahini
Original in Telugu
(Adoration of gods, the Sun God, Agni, Unity,
Traditions of Aditya and Brahma)
Sadhaka: What is the Rigveda? How was that name applied to it?
Sai: Rigveda is the collection of Mantras or hymns in praise of Devatas (Gods). It can also be said that the term Rigveda means Devatas.
Sadhaka: Which God is most adored and glorified in this Veda?
Sai: There are many Gods. However, the Rigveda deals with thirty-three of them as important.
Sadhaka: Have these Gods especially distinct forms, or are they of the human form?
Sai: They have forms akin to humans.
Sadhaka: Please instruct me on their svarupas, 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 described.
Agni, the Fire God, is born when Arani (drywood) 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. That is, He is created by the ten fingers that hold the Arani and operate it. Since He is born every time, the Arani is ritually operated, Agni is also named the Bahu-janma, the ‘Multi-born’. The column of Dhuma (smoke) indicates His presence, it is His Ketu (flag), so to say. Therefore, He has another name, Dhuma Ketu, the one who has smoke as a sign or mark.
Agni is also named Yajna-sarathi (Charioteer for the Sacrificial rite), for He brings 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: Rtvik (Priest), Hota (Reciter of prayers), Purohita (Performer of rites) and Brahma (Supervisor of rituals). Agni is the closest friend of man, for without fire, the latter can scarcely hold onto life. The principle of Fire is at the basis of each and every human activity—both inside the body and outside. So, Agni is addressed as Gruhapati (Master of the home) and Atithi (the welcome guest). 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 Sama-mitra (Common Friend).
Sadhaka: What is the main lesson that the Rigveda teaches?
Sai: The Rigveda 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 Satya-marga (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 Rigveda, the concept has been proclaimed much more clearly and emphatically, than now. Unity is the pre-eminent ideal of the Rigveda.
All are One. 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 Rigveda, in the ancient past, pulled down restrictive barriers and narrow feelings, and proclaimed Unity.
Sadhaka: What is the Yajurveda? Why is it known by that name?
Sai: The name is derived from the root-word ‘Yaj’. It has a large number of derivatives, each with a particular meaning. But, the main meanings are Deva Puja (Worship of God) and Dana dharmalu (charity, granting gifts). The Yajurveda describes the modes and methods of performing Yajna and Yaga, to propitiate the Gods. Atharva also means ‘a sacrifice’; so, Yajurveda is sometimes referred to as Atharva-veda.
Sadhaka: What lesson does the Yajurveda convey?
Sai: The Yajurveda has two recensions, one centring around the tradition of Aditya or the Sun and the other, around the tradition of Brahma. The latter is distinguished as Krishna (Dark) Yajurveda and the former as Shukla (White) Yajurveda. The Shukla Yajurveda is widely prominent in North India, while the Krishna Yajurveda prevails in South India. The Yajurveda is closer to the hymns of the Rig Samhita. 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 Yajurveda comprises eighty-six main Shakhas (branches), each with its special, explanatory texts. But, they have mostly disappeared from the memory, for want of people to study and practice. Only four have survived. Eighty-two have been drowned in the whirlpool of time.
The Shukla 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 Mahat (momentous and meaningful) these few available Shakhas are, one has to conclude that the unique value of this Yajurveda is well-nigh indescribable if all the Shakhas would have been available. 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— “Yato vacho nivartante aprapya manasa saha (That, from which words recoil, inaccessible even to the mind)”. Know that this is the truth and exult that you could know it thus. Those, who have become aware of this, are really blessed; they have won the goal of Life, the Purushartha.
Lessons of Rigveda and Yajurveda
Original in Telugu
(Adoration of gods, the Sun God, Agni, Unity,
Traditions of Aditya and Brahma)
Sadhaka: What is the Rigveda? How was that name applied to it?
Sai: Rigveda is the collection of Mantras or hymns in praise of Devatas (Gods). It can also be said that the term Rigveda means Devatas.
Sadhaka: Which God is most adored and glorified in this Veda?
Sai: There are many Gods. However, the Rigveda deals with thirty-three of them as important.
Sadhaka: Have these Gods especially distinct forms, or are they of the human form?
Sai: They have forms akin to humans.
Sadhaka: Please instruct me on their svarupas, 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 described.
Agni, the Fire God, is born when Arani (drywood) 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. That is, He is created by the ten fingers that hold the Arani and operate it. Since He is born every time, the Arani is ritually operated, Agni is also named the Bahu-janma, the ‘Multi-born’. The column of Dhuma (smoke) indicates His presence, it is His Ketu (flag), so to say. Therefore, He has another name, Dhuma Ketu, the one who has smoke as a sign or mark.
Agni is also named Yajna-sarathi (Charioteer for the Sacrificial rite), for He brings 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: Rtvik (Priest), Hota (Reciter of prayers), Purohita (Performer of rites) and Brahma (Supervisor of rituals). Agni is the closest friend of man, for without fire, the latter can scarcely hold onto life. The principle of Fire is at the basis of each and every human activity—both inside the body and outside. So, Agni is addressed as Gruhapati (Master of the home) and Atithi (the welcome guest). 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 Sama-mitra (Common Friend).
Sadhaka: What is the main lesson that the Rigveda teaches?
Sai: The Rigveda 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 Satya-marga (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 Rigveda, the concept has been proclaimed much more clearly and emphatically, than now. Unity is the pre-eminent ideal of the Rigveda.
All are One. 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 Rigveda, in the ancient past, pulled down restrictive barriers and narrow feelings, and proclaimed Unity.
Sadhaka: What is the Yajurveda? Why is it known by that name?
Sai: The name is derived from the root-word ‘Yaj’. It has a large number of derivatives, each with a particular meaning. But, the main meanings are Deva Puja (Worship of God) and Dana dharmalu (charity, granting gifts). The Yajurveda describes the modes and methods of performing Yajna and Yaga, to propitiate the Gods. Atharva also means ‘a sacrifice’; so, Yajurveda is sometimes referred to as Atharva-veda.
Sadhaka: What lesson does the Yajurveda convey?
Sai: The Yajurveda has two recensions, one centring around the tradition of Aditya or the Sun and the other, around the tradition of Brahma. The latter is distinguished as Krishna (Dark) Yajurveda and the former as Shukla (White) Yajurveda. The Shukla Yajurveda is widely prominent in North India, while the Krishna Yajurveda prevails in South India. The Yajurveda is closer to the hymns of the Rig Samhita. 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 Yajurveda comprises eighty-six main Shakhas (branches), each with its special, explanatory texts. But, they have mostly disappeared from the memory, for want of people to study and practice. Only four have survived. Eighty-two have been drowned in the whirlpool of time.
The Shukla 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 Mahat (momentous and meaningful) these few available Shakhas are, one has to conclude that the unique value of this Yajurveda is well-nigh indescribable if all the Shakhas would have been available. 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— “Yato vacho nivartante aprapya manasa saha (That, from which words recoil, inaccessible even to the mind)”. Know that this is the truth and exult that you could know it thus. Those, who have become aware of this, are really blessed; they have won the goal of Life, the Purushartha.