Leela Kaivalya Vahini
Original in Telugu
(Brahma Kaandas, Upanishads and Vedanta, Sruthi, Chhandas, Aagamas, Mantras, Shaakhas)
Sadhaka: Swami! What is “Brahmakanda”?
Sai: It is 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 Upanishats?
Sai: They can be mastered only by Vidya (deep study), accompanied by Viveka (discrimination) between the real and the unreal, the self and the non-self. They deserve to be so mastered. Four Purusharthas or goals are laid down for humans in the Upanishats: Dharma (Performance of one’s righteous and moral duties as commanded in Vedas), Artha (Moral pursuit of prosperity), Kama (Moral pursuit of desire), and Moksha (Liberation from the cycle of birth and death). Vidya or learning can be classified under two heads: The Apara Vidya and the Para Vidya. While the earlier portions of all four Vedas are Apara Vidyas that deal with attaining of the first three goals (Dharma, Artha, and Kama), the later portion of the same, the Upanishats are Para Vidyas through which the last among the goals, Moksha, can be attained.
Sadhaka: Then, what is Vedanta?
Sai: These Upanishats themselves form the Vedanta. Merely 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 Shruti; why?
Sai: The Vedas have nine names, by which they are denoted. Shruti is one of those nine.
Sadhaka: What are those nine names?
Sai: Shruti, Anushrava, Trayi, Amnaya, Samamnaya, Chhandas, Swadhyaya, Agama, and Nigama.
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: Shruti means, “That, which has been heard.” The Guru chants the Vedic hymn; the Shishya (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 Shruti is relevant. It is also known as Anushrava. Now, the word Trayi. It means “the three.” In the beginning, there were three collations only in Vedic scriptures—the Rigveda, Yajur, and the Samaveda. These three alone were considered important. So, this word was used, and it has stayed. The word Amnaya is derived from the root ‘mna’, which means ‘abhyasa (practice)’. Since the Vedas had to be practised continuously and in a steadfast manner, they were collectively known as Amnaya and also as Samamnaya.
Sama means a particular style of chanting or singing, and the word Chhandas also means the same, specific to Vedas. So, the Vedas themselves were indicated by that name.
The name Swadhyaya 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 (Swadhyaya).
Agama means ‘that which has come, originated from the Nishvasa (exhalation) of God’. Nigamagama is an elaboration of the same word. The Vedas have originated from the ‘Breath of God’; so, each syllable is sacred. Each word is a Mantra. The Vedas are all Mantras.
Sadhaka: What does “Mantra” mean?
Sai: Mantra is the exposition of the meaning that is set or prescribed. Mantra also means, that which prompts and promotes manana or probing through the mind. “Man” syllable indicates manana and the syllable “tra” means ‘the capacity to take across, to liberate, to save’. In short, Mantra is one that 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 Mantras. But today, those who perform these rites either recite the Mantras mechanically, or allow them to roll on the tongue without knowing their meaning. When Mantras are uttered as rigmarole, they yield no fruit! The person can reap full reward, only when he recites them with the knowledge of their meaning and significance. Each Veda has many Shakhas (sub-divisions) and the total direction and purpose of each Shakha has also to be known by the Vedic scholar.
Sadhaka: What are Shakhas?
Sai: Shakha means “sub-division”, 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. Similarly, 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 Shakhas lost from memory and practice will add up to thousands and even lakhs (100,000s). Even their names have disappeared; no one can recall them. This is the reason why they say, “Ananto vai vedaah” (The Vedas are endless). As a result, each of the great saints and sages took up for study and practice only a few Shakhas, from one Veda or the other.
Veda Has Many Names
Original in Telugu
(Brahma Kaandas, Upanishads and Vedanta, Sruthi, Chhandas, Aagamas, Mantras, Shaakhas)
Sadhaka: Swami! What is “Brahmakanda”?
Sai: It is 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 Upanishats?
Sai: They can be mastered only by Vidya (deep study), accompanied by Viveka (discrimination) between the real and the unreal, the self and the non-self. They deserve to be so mastered. Four Purusharthas or goals are laid down for humans in the Upanishats: Dharma (Performance of one’s righteous and moral duties as commanded in Vedas), Artha (Moral pursuit of prosperity), Kama (Moral pursuit of desire), and Moksha (Liberation from the cycle of birth and death). Vidya or learning can be classified under two heads: The Apara Vidya and the Para Vidya. While the earlier portions of all four Vedas are Apara Vidyas that deal with attaining of the first three goals (Dharma, Artha, and Kama), the later portion of the same, the Upanishats are Para Vidyas through which the last among the goals, Moksha, can be attained.
Sadhaka: Then, what is Vedanta?
Sai: These Upanishats themselves form the Vedanta. Merely 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 Shruti; why?
Sai: The Vedas have nine names, by which they are denoted. Shruti is one of those nine.
Sadhaka: What are those nine names?
Sai: Shruti, Anushrava, Trayi, Amnaya, Samamnaya, Chhandas, Swadhyaya, Agama, and Nigama.
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: Shruti means, “That, which has been heard.” The Guru chants the Vedic hymn; the Shishya (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 Shruti is relevant. It is also known as Anushrava. Now, the word Trayi. It means “the three.” In the beginning, there were three collations only in Vedic scriptures—the Rigveda, Yajur, and the Samaveda. These three alone were considered important. So, this word was used, and it has stayed. The word Amnaya is derived from the root ‘mna’, which means ‘abhyasa (practice)’. Since the Vedas had to be practised continuously and in a steadfast manner, they were collectively known as Amnaya and also as Samamnaya.
Sama means a particular style of chanting or singing, and the word Chhandas also means the same, specific to Vedas. So, the Vedas themselves were indicated by that name.
The name Swadhyaya 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 (Swadhyaya).
Agama means ‘that which has come, originated from the Nishvasa (exhalation) of God’. Nigamagama is an elaboration of the same word. The Vedas have originated from the ‘Breath of God’; so, each syllable is sacred. Each word is a Mantra. The Vedas are all Mantras.
Sadhaka: What does “Mantra” mean?
Sai: Mantra is the exposition of the meaning that is set or prescribed. Mantra also means, that which prompts and promotes manana or probing through the mind. “Man” syllable indicates manana and the syllable “tra” means ‘the capacity to take across, to liberate, to save’. In short, Mantra is one that 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 Mantras. But today, those who perform these rites either recite the Mantras mechanically, or allow them to roll on the tongue without knowing their meaning. When Mantras are uttered as rigmarole, they yield no fruit! The person can reap full reward, only when he recites them with the knowledge of their meaning and significance. Each Veda has many Shakhas (sub-divisions) and the total direction and purpose of each Shakha has also to be known by the Vedic scholar.
Sadhaka: What are Shakhas?
Sai: Shakha means “sub-division”, 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. Similarly, 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 Shakhas lost from memory and practice will add up to thousands and even lakhs (100,000s). Even their names have disappeared; no one can recall them. This is the reason why they say, “Ananto vai vedaah” (The Vedas are endless). As a result, each of the great saints and sages took up for study and practice only a few Shakhas, from one Veda or the other.