23. VEDA-S

D: It is said that the Veda-s are beginningless. Are they?

A: Yes. They are like the breath of the Supreme Being.

D: Some say that the Veda-s were authored thousands of years ago by the Aryans and that the Upaniṣad-s were written later. Is there any flaw in accepting this view?

A: This view is not acceptable to us. If the Upaniṣad-s were written after the Veda-s, why should the Taittirīya Upaniṣad now be considered as constituting the seventh, eighth and ninth praśna-s of the Taittirīya Āraṇyaka at all places? If it is accepted that Taittirīya Upaniṣad was written at a particular place and after Veda-s were written, why should all people consider it as part and parcel of the Veda? Further, why should they accept it as belonging to that very position to which it is assigned?

Let us suppose that the Veda-s were written many years ago. Were the ‘authors’ of the Veda-s sincere, or were they intent on cheating others? The Veda-s speak about sacrifices that should be performed to attain heaven. We can get this knowledge only from the Veda-s. So, if Vedic authors were sincere, they could not have written on their own about the sacrifices to attain heaven. On the other hand, suppose that they were frauds. Why should they themselves have performed these sacrifices? Those who teach the Veda-s are very particular that during recitation no error should occur either in the words or in the svara-s (intonations). Why are they so particular? Merely because those who had taught them the Veda-s had instructed them that the exact words and their svara-s are vital and that any error would not bring benefit. Proceeding likewise from a student of the Veda to his Guru and, further, to his Guru’s Guru and so on up to the so-called authors of the Veda-s, it will be seen that they too should have held the belief that the svara-s are very important. Why did the so-called authors of the Veda-s insist on the proper svara-s in spite of the fact that it would be much easier to learn the Veda-s without svara-s? Is it not because of their having known that Veda-s are holy and that no changes whatsoever should creep into them? They could not have considered books written by themselves as very holy. Therefore, no human being could have written the Veda-s.

Even scholars accept that Rāmāyaṇa was composed thousands of years ago. We find that Rāma of Ayodhya knew the Veda-s. We also come to know that Rāvaṇa, who ruled over Lanka, knew the Veda-s. How could the Veda-s have spread so widely even at that ancient age? It takes many years to learn even a portion of the Veda-s. In the days of yore, the Veda-s were studied without the aid of books. They could have spread over vast regions and the recitation technique could have been carefully preserved only if studied by all in the same fashion, with the conviction that they are holy.

If the Veda-s were written by primitive men, how is it that they are so potent? Apparently incurable ailments have been cured by Vedic means. People have come across such incidents. If the Veda-s were merely ordinary books written in olden times, they could not have had such potency.

In the light of points such as these, we confidently consider Veda-s to be the direct teachings of the Supreme Being.

D: If the Veda-s came from the Supreme, how are different ṛṣi-s associated with various mantra-s? Ṛṣi-s are the authors of the mantra-s, are they not?

A: Ṛṣi-s are not the authors of the mantra-s with which their names are associated. Sages acquired the realisation of the essence of the mantra-s from God and made them known in the world. They did not produce the mantra-s on their own. Brahmā taught the entire Veda-s simultaneous with His creation of man. Being a manifestation of the Lord, Veda-Vyāsa subsequently took the diminished capacity of the people of the kaliyuga into consideration and codified the Veda-s.

D: We find many stories in the Veda-s. Are they accounts of historical events?

A: No. The stories do not relate to actual worldly incidents. The Veda-s, which are like the breath of the Supreme Being, have no beginning. As such, they are not the records of the historical events of any age. The Bṛhadāraṇyaka Upaniṣad, for instance, contains a discussion between sage Yajñavalkya and king Janaka. This is not the retelling of a dialogue between two individuals who lived in some specific period. An event similar to that narrated could have occurred at some time but it cannot be said that this is what has been cited in the Upaniṣad. The stories in the Veda-s are meant only as illustrations.

D: Long ago, through the process of evolution, man gradually came into being. In the early stages, his brain was much less developed than the human brain is now. He led a primitive existence. In due course, his brain improved to the present level. Thereafter, the Lord could have taught him the Veda. Is there any flaw in conceiving thus? If we have it this way, the findings of palaeontologists are not contradicted and, at the same time, it is admitted that the Veda was revealed by Īśvara. What does Acharyal have to say about this?

A: This is faulty. Simultaneous with His creation of man, the Lord should have taught him the Veda. In the Bhagavadgītā, Śrī Kṛṣṇa says:

(At the outset, having created mankind along with yajña-s, the Creator said…)

Yajña-s (scriptural sacrifices) have the Veda-s for their basis. For a yajña to be performed, the Veda is needed. Thus, the Lord’s words imply that Īśvara taught the Veda when He created the world. If we do not accept this view, we cannot give logical replies to many queries. If a primitive man predated the Veda, he could not have known what is dharma and what is adharma. Since, the norms of righteousness and unrighteousness were not revealed to him by God, did God simply treat his actions as virtuous and reward him or just treat them as sinful and punish him? If his actions fetched him the rewards of righteousness, we are forced to conclude, “Before the Veda came into being, good fruits were obtained for whatever one did but after Veda came to light, one also reaps unpleasant fruits for one’s actions.” Is this fair? Further, can one accept the conclusion that before the Veda came to light, one did not have to go to hell at all as one always secured good results, whereas after the revelation of Veda, the possibility of going to hell arose? If the view that all actions led to bad consequences were accepted, then also the implication is queer.

Therefore, when the Lord created the world, He should have revealed the Veda. That is to say, He should have, at the outset itself, made known what is dharma and what is adharma. Thus, it is improper to hold that the Veda came to light only much after the appearance of man.

D: Is there any injunction that one must study the Veda? Can tape recorders be used to learn it?

A: He who is competent to do so is required to duly learn his Veda. The Veda itself ordains:

(One’s śākhā (branch) of the Veda should be studied.)

It should be learnt only from a Guru. If one attempts to learn from a recorded tape, it can never be true vedādhyayana (study of the Veda). If a parrot says, “Come here”, a person generally does not assign value to the words and go to the parrot. On the other hand, if another person calls him with the same words, he goes to the caller. The difference lies not in the words but only in the speakers. Vedādhyayana is characterised by a śiṣya listening to his Guru reciting the Veda and then repeating the same. It is not learning with the aid of recorded sound.

D: Is vedādhyayana beneficial in any way?

A: Yes. As vedādhyayana is the duty of those competent for it, they can discharge their duty by doing it. Further, the means of attaining good in this world and the next has been taught in the Veda. It is the Veda that reveals the precise means to attain mokṣa. Thus, regardless of whether we seek material prosperity, heaven or mokṣa, we should turn our attention to the Veda. Even by merely reciting the vedamantra-s, we do profit. The vedamantra-s are powerful. They are capable of curing diseases, bringing rains, etc.

D: Nowadays, many people have not learnt the Veda as they do not get the proper opportunity. Further, as they have to attend offices, schools, etc., they do not even find adequate time. Those conversant with the Veda-s are not sincere and enthusiastic when it comes to teaching laymen. In these circumstances, what should one competent to study the Veda do?

A: Adhyayana should be done to the extent possible. At least the Rudram, Camakam, Sūkta-s and other mantra-s essential for pūjā should be learnt. It is not difficult to spare some time in the morning or evening for learning the Veda. It is best if everyone learns one’s śākhā (branch) completely. If that is not possible, adhyayana should be carried out to the extent possible. It is improper to blame those conversant with the Veda. They also have needs to cater to. This is an age when everyone thinks that secular education alone is the means to earn huge sums of money. The teachers too wish to lead a secure, comfortable life. However, any greediness on their part is wrong. One should provide support to them. If people do not assist them financially and encourage them, how can they comfortably live a life dedicated to chanting and teaching the Veda? People should therefore duly respect them, provide them support and sincerely learn from them. For their part, they should teach properly, without giving room to greed.

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❑ Parables of Acharyal

What follows is a humorous parable narrated by Acharyal depicting the need to recite the Veda-s in the prescribed manner:

A poor pandit had unmarried daughters. He was at a loss as to how he could find the money to get them married. A friend told him, “Musicians get handsome rewards.” Consequently, the desire to learn singing sprouted in his mind. He found out that to train his voice, he would have to practise singing for long. Hence, he sat under a tree at the outskirts of his village and practised singing. But what emerged from him was mere cacophony.

A ghost that had earlier been a musician inhabited that tree. It was not able to bear the pandit’s murder of music. So, it told him, “I am a music-knowing ghost. This tree is my home. Your cacophony is making it impossible for me to stay here. Go elsewhere.” The pandit replied, “Why should I go? I want to earn money and for that I want to become a songster by ardent practice. This is my chosen place for practice.”

The ghost said, “Since it is money that you want, I will tell you how you can get it. I shall possess the princess. The king will have his physicians attend to her. However, they will be unable to cure her. You seek the king’s audience. Tell him that the princess is possessed by a ghost and that you can exorcise it and cure her. With the king’s permission, go to the princess and sing there as you are doing now. I, who cannot bear your atrocious singing, will immediately leave the princess. She will get cured. The king will handsomely reward you. Thereafter, there will be no need for you to come here and kill music.”

The man agreed and the ghost’s plan was successfully executed by them. As a consequence, the man was able to get more than enough money to get his daughters married, while the ghost was able to live in peace on its tree. Just as the music-knowing ghost of the story was put off by the poor man’s cacophony, Vedic scholars feel ill at ease when someone chants the holy Vedic mantra-s incorrectly in their presence.

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Once, most of India’s inhabitants were committing many sinful acts and going to hell. Īśvara, out of compassion, taught them the sacred Śrī-rudra-mantra to enable all to escape the tortures of hell. Everyone began bathing in holy rivers and worshipping Lord Śiva through it.

Meanwhile, Yama, the god of death, began to worry. “Nowadays nobody comes to hell. What is the use of my being the king of hell without any person to rule over?” he lamented. He went to Lord Brahmā and complained, “I have no subjects. So, I would like to retire.” Lord Brahmā replied, “It is true that people perform Śrī-rudra-japa and thereby escape from your clutches. However, I will give you two messengers, aśraddhā (absence of faith) and durmedhā (perverted thinking). On account of these, people will feel that Śrī-rudra-japa is not as efficacious as it is said to be. So, they will not do it properly. Obviously, they will not be liberated from sin.” The story reveals that it is not enough to merely chant a mantra. Faith and proper attitude are also necessary. If these are there, the full fruit of the chant will accrue to the chanter.

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❑ Experiences of Devotees

Once, my eldest son, accidentally cut one of his fingers. The doctors were not able to arrive at a decision as to whether to amputate it or to do something else as he was a diabetic. I wrote a letter to Acharyal seeking His blessings. Acharyal advised me to perform Rudrābhiṣeka to Lord Śiva in a temple, daily, for a period of 40 days. There was no Śiva temple nearby. Moreover, I found it difficult to follow His instructions due to other unavoidable personal reasons. So, I wrote another letter to Acharyal seeking His advice if it would be possible for the Math to arrange for the abhiṣeka in a Śiva temple at Sringeri itself if I sent the required sum of money towards the cost of this forty-day abhiṣeka. Out of compassion, Acharyal had it arranged in Sringeri itself. In addition to this, as per Acharyal’s instruction, the prasāda was also posted to me everyday without fail. Needless to mention, his finger came back to normalcy without the need for any surgery. [A devotee]

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Once during a sadas at a place called Kollur in Andhra, I was present with my second son who was just 12 years old but had by then completed his Vedādhyayana. Learning that the boy had completed the adhyayana, Acharyal tested his knowledge by asking him to chant passages from different sections of the Veda. The boy could recite the portions concerned with utmost ease. Visibly pleased, His Holiness immediately got up from His āsana, came near the boy, placed His hands around his hips and lifted him up. Showing the boy around to all those who were present, Acharyal said, “Look at this lad. He has acquired mastery over the subject. I am extremely pleased.” Placing the boy on the ground, His Holiness showered His blessings on him. Honours were given to the boy on behalf of the Math. I was moved to tears at this great blessing conferred upon my son.

[Sri Venkatappa Yajnanarayana]

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