Veda means “Knowledge.” It is a Sanskrit word from the root “Vid,” which means finding, knowing, acquiring, or understanding. What you acquire or understand is knowledge. The term Veda as a common noun means “knowledge.”
Vision of Vedas is to comprehend the nature, creation, the divine presence in all to realize Self to attain Maha Vishnu.
The Vedic seers introspected on the source of life by living amidst Nature. They discovered great truths about life through Nature. Nature as a Mother sustained their lives with fruits, vegetables, pure water and air. Nature as a manifestation of Cosmic Being inspired their minds and hearts with Its vastness and transcendental dimension.
The Vedic seers observed the phenomenon of Nature keenly with deep curiosity - the vast sky, the dawn, the trees, the clouds, the lightning, the rains - they observed these not only with their minds but with an open heart which was keen in discovering the underlying truth. They developed a deep spiritual insight by which they saw a Divine Cosmic Order (Rita) governing all lives. This divinity (when realized inwardly) imparted Nature with its transcendental beauty, and this divinity was the underlying source of life.
The seers often poured out their visions through succinct poetic expressions, some of which were so sublime that the boundary between natural beauty and divinity became thin, and appreciation of Nature became appreciation of the divine principle of life. Elements of Nature were seen as divinties to whom the seers prayed for their sustenence. Nature as a whole was like the consort of the Virat Purusha (Cosmic Being). Within that Cosmic Order a great Yagna or cycle of exchange is going on continuously, as if the Virat Purusha is being worshipped by offerings within these exchanges.
The Vedic Vision of Nature is the highest vision of Nature revealed to the Vedic seers in their mystic vision. It starts with Nature but ends with the divinity behind Nature. Trying to understand the Vedic Vision of Nature is a meditative journey - a journey of self-transformation. It is an appreciation of Nature and inward Sadhana combined together. The vastness, beauty and Cosmic Order of Nature is the inspiration. The Vision of the Vedic Seers (manifested as Vedic mantras) are the guide. The longing of the human soul to transcend the limited self and soar towards the infinite is the urge.
Vedic Vision of Nature has a different approach. It educates us about Rita or Cosmic Order which has been put forward by the Rishis. Once we illumine ourselves with the sense of Rita, we ourselves will self-adjust (in the long run) and the sum-total of the processes will orient towards sustainability. Hence self-illumination through Gnana plays a very important role in the Vedic Vision of Nature. The significance of the Vedic Vision of Nature is however not due to natural calamities and bringing about Sustainability. It can enrich our lives both externally (as natural abundance) as well as internally (as spiritual joy) under any circumstances.
The Yagna Cycle:
The concept of Yagna is conceptually visualized as a cycle. Agni is lighted in the Yagna and Soma juice is offered to the Devas. Then Agni is invoked first with Vedic mantras, since Agni is the Purohita (Priest) who invokes the other Devas. Thereafter the other Devas are also invoked directly. The Devas come and drink the Soma juice. The Devas get awakened. The Devas then awaken us internally, subdue the Asuras, as well as spread positive vibrations in the environment externally.
The Vedic Vision of Nature is based upon four Core Concepts - Rishis, Rita, Devas and Yagna.
1. Rishis (Seers of Vedic mantras)
1. Seers of Vedic mantras: The Rishis are the seers of the Vedic mantras. The philosophy of the Vedic Vision of Nature is based upon these Vedic mantras. These mantras were not composed by the Rishis through mental imagination, but were revealed to them within their hearts. Hence they are known as Apaurusheya (literally not of human). They represent eternal truths coming down from the higher plane. They were often expressed in a poetic style, so need to be interpreted accordingly.
2. Pure life: Since the Rishis were the seers of the Vedic mantras, they were embodiments of pure life. Without a pure life, the Vedic mantras will not get revealed, since they come from a higher plane.
3. Living amidst Nature: The Rishis were also embodiments of simple living amidst Nature and reverence for Nature. The ancient scriptures mention about the hermitages of many Rishis inside the forests.
4. Tradition guiding us: However, Vedic Vision of Nature is not merely about living in Nature. It is to understand the moving forces of Nature as described in the Vedas. These moving forces are not only forces of external Nature, but also of internal Nature. These two are intimately related, and our lives are intimately related to these moving forces. Understanding these moving forces does not bind us but takes us towards freedom which is inherent in our soul. The lives of the Vedic Rishis represent appreciation of these moving forces and regulating life according to it. It represents holistic appreciation of life, dawn of knowledge, and becoming custodian of the entire earth based on that knowledge. Together, the Vedic Rishis form a tradition which guides our life in the direction of the eternal life.
2. Rita (Cosmic Order)
1. Cosmic Order: Rita is the Cosmic Order which regulates life. When we look at Nature we get a feeling of what Rita is. We observe that Nature is not man-made but it has its own well-ordered system. It is vast, has beauty, and fills our heart with peace. It has dynamism and diversity and operates on a large scale. It sustains us and points to the source of life (to the discerning soul).
2. Both external and internal: External Nature is the visible manifestation of Rita. But Rita is not merely confined to external Nature. Our inner lives are also governed by Rita. When we appreciate this Rita (Cosmic Order) and regulate our lives, our lives become filled with inner joy.
3. Sustains us as higher life: This Cosmic Order sustains our life by regulating the cycles of Nature, which provides food, water, air and other essentials of life. Rita is not man-made and does not depend upon man. Human beings are dependent upon Rita for their sustenance. However, our relationship with Rita is not that of a master and slave, but lies on the other side of the spectrum. Rita is our own higher life and is like the beloved Lord sustaining us. Our relationship with Rita is that of reverence and joy.
4. Life regulated by Rita: The lives of the Vedic Rishis were regulated by Rita, and the message of the Vedic Vision of Nature is also to regulate lives based on Rita. This proposition is much more than becoming custodians of Earth and preserving its natural resources. It is to understand Rita and align our lives based on the "moving forces" of Rita. Our lives should open up to the Cosmic Order and in that opening, will find the inner freedom and external prosperity (of natural abundance).
3. Devas (Divine forces upholding Rita)
1. Divine forces upholding Rita: The Devas are the divine forces upholding Rita. They are like the building blocks of Rita. When the question arises in mind: What exactly is this Rita? What are its components? then we need to study the Devas mentioned in the Vedas. The Rita or Cosmic Order is upheld by the moving forces of the Devas.
2. Based upon truth and purity: The power of the Devas are based upon truth and purity as mentioned in the various Vedic mantras. The Devas are not imaginary beings. They are the actual powers that exist in Nature and were comprehended by the Rishis.
3. Both external and internal: Vedic Nature is not merely external Nature, but also internal Nature. For example, Agni is a Deva whose power is manifested externally as the external Fire, and internally as the internal Fire (like Jathar-Agni or Fire of digestion). Saraswati is the Devi whose power is felt as the power of Intelligence. Intelligence is also part of Vedic Nature, and upholds Rita. We cannot deny Intelligence because there is no direct external manifestation. We feel this power by seeing how some people are more Intelligent than others. How human beings are more Intelligent than animals.
When we identify all the powers of the Devas by studying the Vedas deeply, we get a feeling of what Rita is. Then we can regulate our lives according to those powers. Then regulation of life does not become a mere ritual. It becomes a moving force of aligning our powers with the cosmic powers.
Asuras:
Along with the powers of the Devas there are negative powers also existing, which conceals the powers of the Devas. These are the powers of the Asuras. In Rig Veda, the Asuras by the general name Vrtra are mentioned which literally means "which conceals". When the powers of the Devas are awakened through Yagna, they subdue the Asuras. Then divine power shines out.
4. Yagna (Our Participation in Rita)
2. Self-effort: Hence Vedic Vision of Nature is not about depending on some Devas and sitting idle. Our self-effort is ingrained within the Vedic cycle of Yagna. Without self-effort we cannot participate in this process.
3. Divine help: With the self-effort of Yagna we interlink with the Devas. Then divine help also comes.
4. Not a mere ritual: Vedic Yagna is not a mere ritual. There is an outer manifestation of ritual. There is also an inner Yagna. In this article the primary focus is on the inner Yagna.
Unification
The essence of the proposition of the Vedic Vision of Nature is:
- First, study the Vedic mantras and illumine yourself
- Then, perceive the universe and life forms from the perspective of Rita or Cosmic Order
- And finally, Yagna where the activities uphold and enhance Rita
Parts of the Yagna Cycle:
• Agni: Agni in the form of the Sacrificial Fire is lighted in the Yagna. Agni represents the inner drive as well as burning of the gross to attain inner purity. We invoke the Agni first. Agni acting like a priest then invokes the other Devas in the Yagna.
• Soma: Soma juice is offered to the Devas during the Yagna. Soma represents the inner devotion as well as the bliss arising out of purity. When the Devas are invoked, they come to the Yagna to drink the Soma juice.
- Agni is like the heating Sun. Soma is like the cooling Moon. Both alternate in the Yagna Cycle like the day and the night. If the Self-Effort of the day is properly channelized, the corresponding Grace is deposited in the silence of the night, which we will feel internally.
- Self-effort is mostly individual but the Grace is mostly collective. Like planting a tree. A tree is planted through individual self-effort, but the good results spread to the collective.
• Devas: The Devas are the divine forces whom we pray during the Yagna. The Devas come down and drink the Soma juice. Then they awaken us as well as awaken the external environment. This is their Grace.
- The first half of the Yagna Cycle represents individual Self-Effort. The second half of the Yagna Cycle represents collective Grace. The second half of the cycle may not immediately follow the first half of the cycle, because it takes time for the collective Grace to dawn. When many individual self-efforts accumulate, then the collective grace dawns at the proper time.
• Rita: The entire Yagna is taking place around Rita or Cosmic Order. Rita is vast in scale. Meditation on Rita internally expands us. The self-effort of the day needs to be channelized towards Rita. We overcome our limited egoistic barrier through this internally. Then the Devas are invoked who are the upholder of Rita.
- The entire Yagna cycle represents our participation in upholding Rita or Cosmic Order. By performing the Yagna, we get awakened by the divine powers and thereafter perform our works for Rita (in contrast to performing work only for self-interest). The Yagna Cycle is like our coordination with the Devas. We invoking the Devas and get awakened by them. Then we become their helpers and uphold the Rita along with them.
Stages of the Yagna Cycle:
• The different stages of the Yagna are as follows:
1. Invoking Agni: Agni is invoked first in the Yagna through the relevant Vedic mantras. Internally we should feel the inner drive and the purification taking place due to the burning of the gross.
2. Agni invoking the Devas: Agni is the Purohita or Priest who invokes the other Devas in the Yagna.
3. We invoking the Devas: Subsequently we also invoke the Devas through the relevant Vedic mantras. (This may also include Agni, but now not in the role of Purohita). Internally we should feel the inner expansion taking place because we are connecting to the universal forces.
4. Devas coming to drink Soma: Invoked by Agni and us, the Devas come to drink Soma. Internally we should feel an inner bliss (as if our inner offering has been accepted).
5(a). Devas awakening us: After drinking the Soma, the Devas awaken us internally. Internally we should feel the qualities associated with the Devas.
5(b). Devas awakening the environment: The Devas also spiritually charge the external Nature. This is because the Devas operate from a plane where the internal and external Nature are connected.
6. Our Work: Once we are awakened by the Yagna, the work we do is a service for the Rita. The work is for upholding and enhancing Rita or Cosmic Order.
7. Work of the Devas: In this stage the Devas are giving the results of the Yagna. It may be a rainfall for the farmer. Stages 6 and 7 may overlap, but normally the work of Rita happens on a larger timescale. We may think that even without any Yagna, the rainfall will happen. So what is the need of the Yagna? The work of the Devas is the result of the collective Yagnas (in essence and may not be as ritual). So even if we are not doing any Yagna, someone else is doing that. Even if it is not in this earth, then in some other Lokas. So Yagna is always going on. If more and more people align themselves to Yagna, then Rita will be enhanced. This will be felt as inner joy as well as external abundance of Nature.
• The scope of the Yagna is very vast encompassing the entire Dyava-Prithivi (Earth, Space and Heaven). So internally we should try to expand ourselves towards the Sky overcoming the barrier imposed by the ego. This will gradually help us severe the knot of the heart and make us feel an expansive inner freedom. We should strive to perform the daily duties of life with the sense of the inner freedom attained.
ॐ द्यौः शान्तिः अन्तरिक्षं शान्तिः पृथिवी शान्तिः
(Om Dyauh Shaantih Antarikssam Shaantih Prthivii Shaantih)
I meditate on the Peace which pervades the three divisions of the universe - Dyauh (Heaven), Antariksha (Intermediate Space) and Prthivi (Earth).
Vedas
The Vedas provide two different perspectives for examining the Ultimate Reality: the phenomenal (everyday experience perceptible by the senses) and the transcendental (abstract or beyond sense perception).The Vedic vision of man makes one fearless. It makes one recognize one's deathless immortal nature, one's imperishable divine nature-beyond name and form, transcending time and space, without birth and death, supreme, unborn, eternal, imperishable, never changing. Established in this view, convinced of this truth, the true follower of the ancient Vedic way of life is fearless. Such a one laughs at death; he knows that death has no meaning for him. It may apply to this physical cage of flesh and bones in which he is imprisoned for a little while, but he is ever ready. But nevertheless, he is ever prepared to utilize life to the very fullest for the highest blessedness of himself and for the highest good of one and all. "We are but passing pilgrims here. Therefore, let us do maximum benefit to God's creation in which we live and through which we pass."
10000 BC years back most of the world is primitive. Humans, languages, nature were evolving to stabilize the life on earth. The early beings through nature were very close to Creation and Gods. The Mother Earth was cocooning them. All were connected to the nature. In this beautiful creation humans started evolving with languages. One of the best language is samskrutham or Sanskrit.
Around 6000 BC, after many generations of primitive human beings, first human in Indian continent made connection with the Santhana Dharma or Eternal Knowledge. This gave them the Shruthi which is the original knowledge, which was completely memorized in a cryptic and powerful language called Sanskrit. Then evolved Smrithis. Together called SAMHITHAS. At this point all are one. It is too big and confusing if someone have to follow it.
Then all the SEEKERS called Veda Vysas, segregated the VEDA. Now it became Vedas. Sama Veda Deals with Conscience or Manas, Yajur Veda with Anthariksham or space deals with the cosmic connection to Sama, From Earth called Rig Veda. So Rig will provide knowledge and rituals to connect to Nature, it will connect you to Yajur Anthariksha which will connect you to Sama the consciousness. Now you are in touch with GOD or Vishnu.
The Sruthi and Smrithi is called Samhitha means “Arrange them in a Union to Comprehend”. Now we have the Base for Earthly Sanathana Dharma. This concept should be put into actions. The next evolution was Brahmanas. Which evolved around 2500 BC. The ritualistic process was developed to connect with Earth, space and God for Humans. The vision was set to people called Brahmins, their only goal is to attain salvation. Next Kshatriyas, turn in next janamam, then Vysyas and Shudras. As you take Janmams and burn karma, you are getting closer to God.
Around 2000BC, Aranyakas evolved. This is the pondering of SEEKERs, when in highly meditative state, based on Samhitas and Brahmanas these concepts evolved. This is the time the seeker goes through transformational changes.
Around 1500BC, Upanishadhs evolved which provides you with tremendous comprehensive knowledge to transcend. Many seekers wrote what their vision and experiences. This kind of writing evolved into Puranas, Ramayana, Mahabharatham, Dharshanas etc.
Around 1000 BC, Sanathana Dharma Evolved to the greatest extent and the full knowledge was evolved. Using all these, many souls attained salvation.
Around 1000AD this knowledge started slowly declining and today only few know what it is?
The 4 Vedas
There are four Vedas: Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda, and all of them together are attributed to as ‘Chaturveda.’ The Rig Veda serves as the principal one and all three, but the Arthaveda agree with one another in form, language, and content.
Each Veda has been subclassified into four major text types or four portions.
- The Samhitas, the most ancient layer of text in the Vedas, consisting of mantras, hymns, prayers, and benedictions which has in literary terms put together or joined the other three texts;
- The Aranyakas, which constitute the philosophy behind the ritual sacrifice,
- The Brahmanas, which in turn has the commentary on hymns of four Vedas and
- The Upanishads, which consist of conversations between teachers and students, clarify the Vedas’ philosophical message.
Rig Veda
Vision: Chant the hymns to attain the “Powers of Light” meaning to attain required illumination to ascent by force of Truth which shatters all Maya Or Falsehood.
By Truth of Illumination of thoughts(Cows), you seek the Truth which races(Horse) towards the Eternal Truth by breaking all darkness or DITI by connecting Heaven and Earth gives way to Enlightenment or ADITI .
Rig Veda, two Sanskrit words Rig and Veda constituting it translates to ‘praise or shine’ and ‘knowledge’ respectively. A collection of 1,028 hymns and 10,600 verses is organized into ten different Mandalas (or the books; Sanskrit). Rig Veda has been sub-classified into four-part, Samhitas or the hymns that sing the praises of the Rig Vedic Deities, some of whom are Indra, Agni, Soma, Ushas, Varuna, and Ishwara, the supreme god. Brahmanas have the commentary of the ancient sacred rituals; Aranyakas constitute the philosophy behind the ritual sacrifice and the Upanishads, commonly referred to as Vedanta.
Sama Veda
Sama Veda, Veda of Melodies and Chants, it is derived from two words, Saman, of Sanskrit, meaning Song, and Veda, meaning Knowledge. The Sama Veda is divided into two major parts: the four melody collections, or the Saman, the songs and the latter the Arcika, or the verse books a collection (Samhita) of hymns, portions of hymns, and detached verses. A liturgical text relating to public worship, all but 75 verses of 1875, is derived from the Rig Veda. As it is the words of Rig Veda put to music, no wonder, similar to the Rigveda, the early sections of Samaveda typically begin with singing the hymns of Rig Vedic deities, but the latter part shifts to abstract speculations and philosophy.
Yajur Veda
Yajur Veda, of Sanskrit origin, is composed of Yajus and Veda; the two words translate to ‘prose mantras dedicated to religious reverence or veneration’ and knowledge. Third of four Vedas, this liturgical collection is famous as the ‘book of rituals.’ Yajur Veda is a compilation of rituals offering formulas or the prose mantras to be chanted or muttered repeatedly by a priest. At the same time, an individual performs the ascertained ritual actions before the sacrificial fire or the Yagna.
The Yajurveda is broadly grouped into Krishna Yajurveda and Shukla Yajurveda, also referred to as the Black Yajurveda and the White. About the verses of the Krishna Yajurveda being un-arranged, unclear, and disparate or dissimilar, the collection is too often referred to as Black Yajurveda. In contrast, the well-arranged and imparting a particular meaning, the Shukla Yajurveda is known as the White Yajurveda.
The earliest and most ancient layer of Yajur Veda Samhita includes about 1,875 verses that are distinct yet borrowed from and built upon the foundation of verses in Rigveda. The middle layer includes the Satapatha Brahmana, one of the largest Brahmana texts in the Vedic collection. The youngest layer of Yajur Veda text includes the largest collection of primary Upanishads, six in number, influential to various schools of Hindu philosophy. These include the Brihadaranyaka Upanishad,the Isha Upanishad, the Taittiriya Upanishad, to name a few.
Atharva Veda
Atharva Veda is a mixture of hymns, chants, spells, and prayers; and involves issues such as healing of illnesses, prolonging life, and as some claim also the black magic and rituals for removing disorders and anxieties. However, many books of the Atharva Veda are dedicated to rituals without magic and to theosophy, a philosophy in itself asserting that the knowledge of God can be achieved through spiritual practice or intuition. It is a collection of 730 hymns with about 6,000 mantras, divided into 20 books, with three Upanishads embedded in it; Mundaka Upanishad, Mandukya Upanishad, and Prashna Upanishad.
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