ವೇದಕ್ಕೂ ವಾದಕ್ಕೂ ಇರುವ

ಸಂಬಂಧವೇನು?
1. ವೇದಕ್ಕೆ ನಾಲ್ಕು ಸ್ಕಂದಗಳಿವೆ (ಭಾಗ).
ಸಂಹಿತೆ, ಬ್ರಾಹ್ಮಣ, ಆರಣ್ಯಕ, ಉಪನಿಷತ್ತು.
* ಸಂಹಿತೆಗಳು ಮಂತ್ರ ಭಾಗ
* ಬ್ರಾಹ್ಮಣಗಳು ಯಜ್ಞ ಕ್ರಮ ಹೇಳುವವು,
* ಆರಣ್ಯಕಗಳಲ್ಲಿ ಯಾಗ ವಿಧಾನ, ಅಧ್ಯಾತ್ಮಿಕ ವಿಚಾರ,
* ಉಪನಿಷತ್ (ಬ್ರಹ್ಮ -ಮೂಲ ಚೈತನ್ಯ ವಿಚಾರ)
2. ವೇದದ ಮೊದಲ ಮೂರುಭಾಗಗಳಿಗೆ
ಕರ್ಮಕಾಂಡವೆಂತಲೂ,
ಉಪನಿಷತ್ತಿಗೆ ಜ್ಞಾನ ಕಾಂಡವೆಂತಲೂ ಹೆಸರಿದೆ.
3. ಉಪನಿಷತ್ ಚರ್ಚೆಗೆ ಮುಖ್ಯವಾದುದು.
 ಶೃತಿ ಮತ್ತು ಉಪನಿಷತ್

 "ಏಕಂ ಸದ್ ವಿಪ್ರಾಹ ಬಹುದಾ ವದಂತಿ" ಎನ್ನುತ್ತದೆ ಋಗ್ವೇದ.

ಏಕಂ + ಸತ್ +ವಿಪ್ರಾ: + ಬಹುದಾ + ವದಂತಿ.
ಒಂದೇ ಸತ್ಯವನ್ನು ಬ್ರಾಹ್ಮಣರು ಬೇರೆ ಬೇರೆ ರೀತಿ ಹೇಳುತ್ತಾರೆ
ಎನ್ನುವುದು ಅರ್ಥ.
 ಯಾವ, ಯಾವ ಬ್ರಾಹ್ಮಣರು?
ದೈತ, ವಿಶಿಶ್ಟಾದ್ವೈತ, ಅದ್ವೈತ ದ ಬ್ರಾಹ್ಮಣರು ಎನ್ನುವುದಕ್ಕೆ
ಆಕ್ಷೇಪ ಇದೆಯೇ?
 "ಸತ್ಯಮೇವ ಜಯತೆ" ಎನ್ನುತ್ತದೆ ಮುಂಡಕ ಉಪನಿಷತ್.
ಇದಕ್ಕೇನಾದರೂ ದೈತ, ವಿಶಿಶ್ಟಾದ್ವೈತ, ಅದ್ವೈತದ
ಬ್ರಾಹ್ಮಣರಲ್ಲಿ ಭೇದವಿದೆಯೇ?
 ಹಾಗಾದರೆ ಚರ್ಚೆಯಲ್ಲಿ ಸಮಸ್ಯೆ ಉಳಿದಿರುವುದು ಏಕೆ?
ವೇದಕ್ಕೂ ವಾದಕ್ಕೂ ಇರುವ
ಸಂಬಂಧವೇನು?
ವೇದಗಳ ಕುರಿತಂತೆ
"ಸತ್ಯಂ ಬ್ರೂಯಾತ್ ಪ್ರಿಯಂ ಬ್ರೂಯಾತ್.
ನ ಬ್ರೂಯಾತ್ ಸತ್ಯಮಪ್ರಿಯಮ್"
ಎಂದು ಸುಮ್ಮನಿರೋಣವೇ?
ಅಥವಾ ಮೊದಲು ಬೆಲ್ಲದಿಂದ ಪ್ರಾರಂಭಿಸಿ
ನಂತರ ಬೇವಿಗೆ ಹೋಗೋಣವೆ?
 ಸತ್ಯ, ಧರ್ಮ, ಉಪನಿಷತ್ ಮತ್ತು ಸ್ಮೃತಿ
 ಸತ್ಯಂ ವದ | ಧರ್ಮಮ್ ಚರ |
-ತೈತ್ತಿರೀಯೋಪನಿಷತ್
 ಸತ್ಯಂ ಬ್ರೂಯಾತ ಪ್ರಿಯಂ ಬ್ರೂಯಾತ್| ನಬ್ರೂಯಾತ್
ಸತ್ಯಮಪ್ರಿಯಂ||
 ಪ್ರಿಯಂ ಚ ನಾನೃತಮ್ ಬ್ರೂಯಾತ್|
ಏಷ ಧರ್ಮಃ ಸನಾತನಃ ||
 ಸತ್ಯವನ್ನು ನುಡಿಯಬೇಕು, ಪ್ರಿಯವಾದ ಸತ್ಯವನ್ನು ಹೇಳಬೇಕು. ಅಪ್ರಿಯವಾದ,
ಎಂದರೆ ಪರರ ಮನಸ್ಸಿಗೆ ಅಥವಾ ಪರರಿಗೆ ಕೆಡುಕಾಗಬಹುದಾದ ನೋವುಂಟು
ಮಾಡುವ ಸತ್ಯವನ್ನು ಹೇಳಬೇಡ.
ಬೇರೆಯವರಿಗೆ ಅಥವಾ ಇತರರಿಗೆ ಸಂತೋಷವಾಗುವುದೆಂದು ಅಥವಾ
ಅನುಕೂಲವಾಗುವುದೆಂದು ಸುಳ್ಳನ್ನು ನುಡಿಯಬೇಡ.
ಇದೇ ಸನಾತನವಾದ ಶಾಶ್ವತವಾದ ಬಹುಕಾಲದಿಂದ ಒಪ್ಪಿತವಾದ ಧರ್ಮ.
- ಮನುಸ್ಮೃತಿ 4.138
 ಸ್ಮೃತಿ, ಶೃತಿ ಮತ್ತು ಉಪನಿಷತ್
 ಸಮಸ್ಯೆ ಇರುವುದು
"ಸತ್ಯಂ ವದ | ಧರ್ಮಮ್ ಚರ |”
ಮತ್ತು
"ನಬ್ರೂಯಾತ್ ಸತ್ಯಮಪ್ರಿಯಂ“,
ವಾಕ್ಯಗಳ ನಡುವಿನ "ಧರ್ಮ ಸೂಕ್ಷ್ಮ"ವನ್ನು ಅರಿತು ಆಚರಿಸುವುದರಲ್ಲಿ.
 ಸಮಸ್ಯೆ ಇರುವುದು “ಪ್ರಿಯಂ ಚ ನಾನೃತಮ್ ಬ್ರೂಯಾತ್|” ಅರಿತು
ಆಚರಿಸುವುದರಲ್ಲಿ.
 ಸಮಸ್ಯೆ ಇರುವುದು ತಿಳಿದುಕೊಳ್ಳಬೇಕಾದವರ ಅರಿವಿನ ಸಾಮರ್ಥ್ಯ ಮತ್ತು
ತಿಳಿದುಕೊಳ್ಳಬೇಕಾದವರು ಅಪಾರ್ಥ ಮಾಡಿಕೊಂಡಲ್ಲಿ ಆಗಬಹುದಾದ
ಅನಾಹುತದ ಬಗ್ಗೆ ಇರುವ ಆತಂಕದಿಂದ.
 ಈ ಚರ್ಚೆಯಲ್ಲಿ ದುಃಖ ಉಂಟಾಗುತ್ತಿರುವುದು ಸುಳ್ಳೇ?
ದುಃಖ ಹೆಚ್ಚುತ್ತಿರುವುದು ಸುಳ್ಳೆ?
ಇದಕ್ಕೆ ನಿವಾರಣೋಪಾಯವೇ ಇಲ್ಲವೆ?
ಇರುವುದಾದರೆ ಆ ಮಾರ್ಗವಾದರೂ ಯಾವುದು?
4 Vedas in brief
 Etymology and usage
 The Sanskrit word véda "knowledge, wisdom" is derived from the root vid- "to know". This is reconstructed as being derived from the
Proto-Indo-European root *u̯ eid-, meaning "see" or "know."[27][28]
 There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda.[8][9] Each Veda has four subdivisions – the Samhitas (
mantras and benedictions), the Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on
rituals, ceremonies and sacrifices), and the Upanishads (texts discussing meditation, philosophy and spiritual knowledge).[8][10][11] Some
scholars add a fifth category – the Upasanas (worship).[12][13] The texts of the Upanishads discuss ideas akin to the heterodox sramana-
traditions.[14]
 The Sanskrit term veda as a common noun means "knowledge".[27] The term in some contexts, such as hymn 10.93.11 of the Rigveda, means
"obtaining or finding wealth, property",[30] It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten books
(Sanskrit: mandalas).[150] The hymns are dedicated to Rigvedic deities.[151]
 The Samaveda Samhita[157] consists of 1549 stanzas, taken almost entirely (except for 75 mantras) from the Rigveda.[43][158]
 The Yajurveda Samhita consists of prose mantras.[162] It is a compilation of ritual offering formulas that were said by a priest while an
individual performed ritual actions such as those before the yajna fire.[162]
 The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet borrow and build upon the
foundation of verses in Rigveda.[166] Unlike the Samaveda which is almost entirely based on Rigveda mantras and structured as songs, the
Yajurveda samhitas are in prose and linguistically, they are different from earlier Vedic texts.[167] The Yajur Veda has been the primary source
of information about sacrifices during Vedic times and associated rituals.[168]
 The Atharva veda has been a primary source for information about Vedic culture, the customs and beliefs, the aspirations and frustrations of
everyday Vedic life, as well as those associated with kings and governance. The text also includes hymns dealing with the two major rituals of
passage – marriage and cremation. The Atharva Veda also dedicates significant portion of the text asking the meaning of a ritual. [184]
 There are two major groups of texts in Yajurveda : the "Black" (Krishna) and the "White" (Shukla). The term "black" implies "the un-arranged,
motley collection" of verses in Yajurveda, in contrast to the "white" (well arranged) Yajurveda.[169] The White Yajurveda separates the Samhita
from its Brahmana (the Shatapatha Brahmana), the Black Yajurveda intersperses the Samhita with Brahmana commentary. Of the Black
Yajurveda, texts from four major schools have survived (Maitrayani, Katha, Kapisthala-Katha, Taittiriya), while of the White Yajurveda, two
(Kanva and Madhyandina).[170][171] The youngest layer of Yajurveda text is not related to rituals nor sacrifice, it includes the largest collection
of primary Upanishads, influential to various schools of Hindu philosophy.[172][173]
 Ashvamedhika parva of the Mahabharata describes the year long ceremony according to Yajurveda.
 May my rice plants and my barley, and my beans and my sesame,
and my kidney-beans and my vetches, and my pearl millet and my proso millet,
and my sorghum and my wild rice, and my wheat and my lentils,
prosper by sacrifice.
 — White Yajurveda 18.12, [86]
4 parts of Vedas in brief
 The Brahmanas are commentaries, explanation of proper methods and meaning of Vedic Samhita rituals in the four Vedas.[38]
 The substance of the Brahmana text varies with each Veda. For example, the first chapter of the Chandogya Brahmana, one of
the oldest Brahmanas, includes eight ritual suktas (hymns) for the ceremony of marriage and rituals at the birth of a child.[187]
[188] The first hymn is a recitation that accompanies offering a Yajna oblation to Agni (fire) on the occasion of a marriage, and
the hymn prays for prosperity of the couple getting married.[187][189] The second hymn wishes for their long life, kind relatives,
and a numerous progeny.[187] The third hymn is a mutual marriage pledge, between the bride and groom, by which the two
bind themselves to each other. The sixth through last hymns of the first chapter in Chandogya Brahmana are ritual celebrations
on the birth of a child and wishes for health, wealth, and prosperity with a profusion of cows and artha.[187] However, these
verses are incomplete expositions, and their complete context emerges only with the Samhita layer of text.[190]
 The Aranyakas layer of the Vedas include rituals, discussion of symbolic meta-rituals, as well as philosophical speculations.[13]
[42] Aranyakas, however, neither are homogeneous in content nor in structure.[42] They are a medley of instructions and
ideas, and some include chapters of Upanishads within them. Two theories have been proposed on the origin of the
word Aranyakas. One theory holds that these texts were meant to be studied in a forest, while the other holds that the name
came from these being the manuals of allegorical interpretation of sacrifices, for those in Vanaprastha (retired, forest-dwelling)
stage of their life, according to the historic age-based Ashrama system of human life.[191]
 The Upanishads reflect the last composed layer of texts in the Vedas. They are commonly referred to as Vedānta, variously
interpreted to mean either the "last chapters, parts of the Vedas" or "the object, the highest purpose of the Veda".[192] The
central concern of the Upanishads are the connections "between parts of the human organism and cosmic realities."[193] The
Upanishads intend to create a hierarchy of connected and dependent realities, evoking a sense of unity of "the separate
elements of the world and of human experience [compressing] them into a single form."[194] The concepts of Brahman, the
Ultimate Reality from which everything arises, and Ātman, the essence of the individual, are central ideas in the Upanishads,
[195][196] and knowing the correspondence between Ātman and Brahman as "the fundamental principle which shapes the
world" permits the creation of an integrative vision of the whole.[194][196] The Upanishads are the foundation of Hindu
philosophical thought and its diverse traditions,[45][197] and of the Vedic corpus, they alone are widely known, and the central
ideas of the Upanishads have influenced the diverse traditions of Hinduism.[45][198]
 Aranyakas are sometimes identified as karma-kanda (ritualistic section), while the Upanishads are identified as jnana-
kanda (spirituality section).[50][51][52][note 5] In an alternate classification, the early part of Vedas are called Samhitas and the
commentary are called the Brahmanas which together are identified as the ceremonial karma-kanda,
while Aranyakas and Upanishads are referred to as the jnana-kanda.[53]
 Monism debate
 While the older hymns of the Rigveda reflect sacrificial ritual typical of polytheism,[112] its younger parts, specifically
mandalas 1 and 10, have been noted as containing monistic or henotheistic speculations.[112]
 A widely cited example of such speculations is hymn 1.164.46:
 They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan.
 — Rigveda 1.164.46, Translated by Ralph Griffith[114][115]

 Nasadiya Sukta (10.129):There was neither non-existence nor existence then;

Neither the realm of space, nor the sky which is beyond;
What stirred? Where? In whose protection?
 There was neither death nor immortality then;
No distinguishing sign of night nor of day;
That One breathed, windless, by its own impulse;
Other than that there was nothing beyond.
 Darkness there was at first, by darkness hidden;
Without distinctive marks, this all was water;
That which, becoming, by the void was covered;
That One by force of heat came into being;
 Who really knows? Who will here proclaim it?
Whence was it produced? Whence is this creation?
Gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?
 Whether God's will created it, or whether He was mute;
Perhaps it formed itself, or perhaps it did not;
Only He who is its overseer in highest heaven knows,

 Only He knows, or perhaps He does not know.

 —Rigveda 10.129 (Abridged, Tr: Kramer / Christian)[19] This hymn is one of the roots of Hindu philosophy.[113]
 Interpretations
 The hymn has attracted a large body of literature of commentaries both in Indian darsanas and
in Western philology.[4] The hymn, as Mandala 10 in general, is late within the Rigveda
Samhita, and expresses thought more typical of later Vedantic philosophy.[5] Even though
untypical of the content of the Vedic hymns, it is one of the most widely received portions of the
Rigveda. An atheist interpretation sees the Creation Hymn as one of the earliest accounts of
skeptical inquiry and agnosticism.[6] Astronomer Carl Sagan quoted it in discussing India's
"tradition of skeptical questioning and unselfconscious humility before the great cosmic
mysteries."[7]
 The text begins by paradoxically stating "not the non-existent existed, nor did the existent exist
then" (ná ásat āsīt ná u sát āsīt tadânīm), paralleled in verse 2 by "then not death existed, nor
the immortal" (ná mṛtyúḥ āsīt amŕtam ná tárhi). But already in verse 2 mention is made that
there was "breathing without breath, of its own nature, that one" ânīt avātám svadháyā tát ékam
). In verse 3, being unfolds, "from heat (tapas) was born that one" (tápasaḥ tát mahinâ ajāyata
ékam). Verse 4 mentions desire (kāma) as the primal seed, and the first poet-seers (kavayas)
who "found the bond of being within non-being with their heart's thought".
 Karel Werner describes the author's source for the material as one not derived from reasoning,
but a "visionary, mystical or Yogic experience put into words." Werner writes that prior to
creation, the Creation Hymn does not describe a state of "nothingness" but rather "That One
(tad ekam)" which is, "Spaceless, timeless, yet in its own way dynamic and the Sole Force, this
Absolute..."[8]
 Brereton (1999) argues that the reference to the sages searching for being in their spirit is
central, and that the hymn's gradual procession from non-being to being in fact re-enacts
creation within the listener (see sphoṭa), equating poetic utterance and creation (see śabda).
ಬೇವು-ಬೆಲ್ಲ
ಯುಗಾದಿಯ ದಿನ ಬೇವು - ಬೆಲ್ಲದ ಮಿಶ್ರಣವನ್ನು ತಿನ್ನುವಾಗ ಹೇಳುವ ಒಂದು ಶ್ಲೋಕ ಹೀಗಿದೆ:
 ಶತಾಯು: ವಜ್ರದೇಹಾಯ ಸರ್ವಸಂಪತ್ಕರಾಯಚ|
 ಸರ್ವಾರಿಷ್ಟ ವಿನಾಶಾಯ ನಿಂಬಕಂದಳ ಭಕ್ಷಣಂ||
- ಅದರರ್ಥ ಹೀಗಿದೆ - ನೂರು ವರುಷಗಳ ಆಯುಷ್ಯ, ಸದೃಢ ಆರೋಗ್ಯ, ಸಕಲ ಸಂಪತ್ತುಗಳ
ಪ್ರಾಪ್ತಿಗಾಗಿಯೂ, ಸಕಲ ಅರಿಷ್ಟ ನಿವಾರಣೆಗಾಗಿಯೂ ಬೇವು ಬೆಲ್ಲ ಸೇವನೆ ಮಾಡುತ್ತೇನೆ.
 ಯುಗಾದಿಯ ದಿನ ಸುಖದ ಸಂಕೇತವಾದ ಬೆಲ್ಲವನ್ನೂ ಮತ್ತು ಕಷ್ಟದ
ಸಂಕೇತವಾದ ಬೇವನ್ನೂ ಸಮನಾಗಿ ಸ್ವೀಕರಿಸುವರು. ತಿಂದ ಮೇಲೆ ಬೆಲ್ಲವು ಹೊಟ್ಟೆಯೊಳಗೆ
ಉರಿಯ ಅಥವಾ ಶಾಖವನ್ನು ಉಂಟು ಮಾಡಿದರೆ ಬೇವು ಆ ಉರಿಯ ಶಮನಕಾರಿ.
 ಬೇವು ಬೆಲ್ಲದೊಳಿಡಲೇನು ಫಲಾ
ಹಾವಿಗೆ ಹಾಲೆರದರೇನು ಫಲಾ ||
 The reason why snakes drink milk is DEHYDRATION not
miracle. ... Snakes are cold-blooded reptiles, not mammals. Forcing
them to consume milk is not offering worship rather leading them to
death.
ಬೇವು-ಬೆಲ್ಲ
 ಬೇವು ಬೆಲ್ಲದೊಳಿಡಲೇನು ಫಲಾ
ಹಾವಿಗೆ ಹಾಲೆರದರೇನು ಫಲಾ ||
 ಕುಟಿಲವ ಬಿಡದಿಹ ಕುಜನರು ಮಂತ್ರವ ,
ಪಠನೆಯ ಮಾಡಿದರೇನು ಫಲ|
ಸಟೆಯನ್ನಾಡುವ ಮನುಜರ ಮನದಲಿ,
ವಿಠಲನ ನೆನೆದರೆ ಏನು ಫಲಾ ||
 ಕಪಟತನದಿ ವಂಚಿಸುವ ಮನುಜರು ,
ಜಪಗಳ ಮಾಡಿದರೆ ಏನು ಫಲಾ |
ಕುಪಿತ ಬುದ್ಧಿಯನು ತ್ಯಜಿಸದೆ ನಿತ್ಯದಿ ,
ಉಪವಾಸ ಇದ್ದರೆ ಇನ್ನೇನು ಫಲಾ ||
 ಮಾತಾ – ಪಿತರನು ಬಳಲಿಸುವಾ ಮಗ ,
ಯಾತ್ರೆಯ ಮಾಡಿದರೇನು ಫಲಾ |
ಘಾತಕ ತನವನು ಬಿಡದೆ ನಿರಂತರ ,
ಗೀತೆಯನೋದಿದರೇನು ಫಲಾ ||
 ಪತಿಯನು ನಿಂದಿಸಿ ಬೊಗಳುವ ಸತಿಯರು ,
ವ್ರತಗಳ ಮಾಡಿದರೇನು ಫಲ |
ಅತಿಥಿಗಳ ಎಡೆಯಲಿ ಭೇದವ ಮಾಡುತ ,
ಗತಿಯನು ಬಯಸಿದರೆ ಏನು ಫಲಾ ||
 ಹೀನ ಕೃತ್ಯಗಳ ಮಾಡುತ ನದಿಯಲಿ ,
ಸ್ನಾನವ ಮಾಡಿದರೇನು ಫಲಾ |
ಶ್ರೀನಿಧಿ ಪುರಂದರ ವಿಠಲನ ನೆನೆಯದೆ ,
ಮೌನವ ಮಾಡಿದರೇನು ಫಲಾ ||
Advaitha

 Advaitha of Druk-Viewer Drushaya-

Viewed – Non vikalpa and viparyaya in
perception – Maya mukta dvandva
rahitha veekshane.
 Advaitha law of non duality of identity
 Advaitha law of non contradiction
 Advaitha law of excluded middle
between Vidhye and Avidhye
 Samanvaya maththu samyak pragne
 Ravi kanaddhanna kavi kanda
 +ve meaning is viewing the beauty
 -ve meaning raviya aaradhakaru raviyannu
kaanalaaraddhu kaviya drushtiyimdha nodiddhe
kaarana.
 Kavi chandra priya, tatvika surya priya
 Tatvika pragneya abhava chadrana chalanege
sooryana chalaneyannu hondhisuva
harasahasa. Thepe kelasave tathva
vennuvudhu.