The Vedas are the authoritative texts of Sanatana Dharma (1)

What is the authoritative book on which your religion is based? If this question was posed to a Christian, he/she would say “The Bible”, a muslim “The Koran”; a parsi “The Zend Avesta”; a Buddhist “The Dhammapada”; a Jew probably “The Torah” or “The Tanakh” or “The Hebrew Bible”; a Sikh “The Granth Sahib”

If we were to pose this question to a practitioner of Sanatana Dharma (erroneously referred to as the Hindus) what would his/her answer be? In all probability we would not receive one standard answer – some would say Bhagavad Gita, someone else the Ramayana, someone the Upanishads and so on.

The reason for this is very simple – Sanatana Dharma is the only religion in the world where parents of children do not provide even a basic foundation or grounding in the tenets and principles of their own “Dharma”. I choose not to use the word religion because the word does not capture the true essence of Sanatana Dharma – This “Dharma” was, is, and never will be a religion

Religion means rituals whereas “Dharma” refers to those principles one must follow in life to be CONTENTED and HAPPY. This is probably the reason why even the Supreme Court of India observed that Hinduism is a way of life. This is one major difference between Sanatana Dharma and all other religions.

Besides this, there is one other major difference between Sanatana Dharma and all other religions – All other religions are “Pourusheyam” i.e. “Revealed Texts” – there is one founder or Prophet, or Saint whose commandments form the core of that religion’s beliefs, principles, and practices. Sanatana Dharma however is “Apourusheyam” i.e. not revealed by any one “purusha” or human being – they are timeless, limitless “Truths” that have existed before the time of creation itself and will do so forever.

Therefore, if one were to look for a book or rather a single source of authority in the ocean of Sanatana Dharma then one must look for a book that is truly “Dharma-Pramana” (that which establishes the TRUTH). If this be the criterion, then the Vedas alone pass muster – the Bhagavad Gita is but a small speck in the ocean of Sanatana Dharma – it derives from the Vedantas (Upanishads) and is not even a commentary on the vedas in their entirety.

The Kanchi Paramacharya Chandrashekarendra Saraswathi in the second volume of his “Deivathin Kural” (The voice of God) uses the two quotes below (in Tamizh) to establish what constitutes “The Vedas” (Translation appears below the image)

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The Vedas are four (4) in number (Rig, Yajur, Sama, Atharva), then the six (6) Vedangas – angas or limbs or divisions of the vedas (more about each of these in subsequent posts), followed by Mimamsa (vedic interpretations), Nyaya (logic), Puranas (Mythology), and Dharmashastras (Codes of Conduct) making it Fourteen (14) in total. To these 14 may be added the 4 Upa-angas (ancillary limbs) namely Ayurveda (Science of Life), Artha-Shastra (Science of Wealth and Economics), Dhanur-Veda (Science of weapon-making and warfare) and Gandharva-Veda (Writings and treatises on the fine arts including music, dance, drama) bringing it to a grand total of 18 – these form the “Vidya-Sthanas” – “…that in which knowledge and wisdom are enshrined”

I will conclude this post with a beautiful conversation between Hanuman (representing the embodied Atman) and Rama (representing the Supreme Divinity – Paramatman) that appears in the beginning of the Muktiko-Upanishad of Sukla Yajurveda which epitomizes the great vastness of the Vedas…

Hanuman asks Rama: “Tell me Raghava, how many are the vedas, and how many their branches and how many the Upanishads?”

Rama replies: “The Vedas are four (4), their branches many and so also the Upanishads – The Rig Veda has 21 branches, the Yajur Veda 109, the Sama Veda a 1,000 and the Atharvana Veda 50 – each of these branches has its own Upanishad (Vedanta)…

Subsequent posts will look at other aspects of the Vedas.

References:

  1. Deivathin Kural Volume-2; Vanathi Publications; 2016 edition/Reprint
  2. Thirty Minor Upanishads – Translated by K. Narayanaswmi Aiyar; 1914 edition. Printed by Annie Besant, Vasanta Press; Adayar; Madras.

Krishna is tied to the mortar (5)

This particular story has two stories rolled into one. Once Kubera’s twin sons Nalakubara and Manigriva were cursed by Sage Narada (they must have done something really vile for the normally sweet tempered Narada to lose it, but that’s a different story) to be born as two Arjuna (Terminalia Arjunatrees and spend 100 years before they would be liberated from their curse. These two incarnated as twin Arjuna trees in the region of Vraja (Gokula) close to where Krishna lived with his foster parents – Yashoda and Nanda.

Little Krishna was a restless and naughty child. He simply couldn’t and wouldn’t stay at one place. He would not allow his mother Yashoda to concentrate on her daily duties. He was always up to some mischief.

One day little Krishna was particularly naughty and mischievous. Yashoda at her wits end tied him up with a rope to a large stone mortar so that he would stay at one place and she could get back to churning curds for butter.

Krishna as soon as he saw his mother was out of sight, started walking towards the Arjuna trees with the large stone mortar trailing behind him. These twin trees had rooted themselves close to one another with only a small interspace between them. Little Krishna squeezed himself through the interspace but the stone mortar got stuck crosswise between the twin Arjuna trees.

Little Krishna pulled the mortar with all his strength and with such force that the two great trees cracked in the middle, their roots were uprooted and they fell to the ground with a loud crash. Nalakubara and Manigriva were liberated and they went back to their heavenly abode.

Although a simple story, as with all puranic stories it contains a symbolic expression of a profound truth:

The two trees symbolize the apparent duality of existence between the real and the unreal – the jeeva/atman (individual) and the paramatman (Supreme). The mortar crashing against the trees is the sudden shattering of the illusion of duality. The uprooted trees and liberation of the twins of Kubera are symbolic of the liberation of the atman from its attachment to the gross world and realization of the supreme indwelling principle within…

Also symbolic is the use of the “Arjuna” trees to tell this story. It could have been any other tree but then wasn’t the Bhagavad Gita recited to the warrior “Arjuna” by Sri Krishna on the battlefield of Kurukshetra?