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Vishnu

Himanshu Bhatt — Mon, 10 Aug 2026 02:56:12 GMT

Relation to Narayan and Krishna

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	Vishnu was born into the [[Aditya]] [[gotra]], a solar totem, in the Kashmir Valley, and along with 11 other Adityas, 11 Rudras, and 8 Vasus, firmed the Divine Council of 33 (Trayastrimsati Koti.) This council was responsible for overseeing sociopolitical ethics and it was succeeded generation after generation.		Vishnu was born into the [[Aditya]] [[gotra]], a solar totem, in the Kashmir Valley, and along with 11 other Adityas, 11 Rudras, and 8 Vasus, firmed the Divine Council of 33 (Trayastrimsati Koti.) This council was responsible for overseeing sociopolitical ethics and it was succeeded generation after generation.

	In one sense, ''Vishnu'' denotes the omnipresent, all-pervading Being, while in another, it represents one of the Holy triad, viz. [[Brahmā]], [[Vishnu]] and [[Shiva\|Mahesh]]. Lord Vishnu is known as the preserver of creation. In one of his forms, he has four arms - one holding a conch ([[Pāñcajanya]]), another a discus ([[Sudarśana]]), another a mace (Kaumudakī), and the fourth one a lotus. This concept of Vishnu is Puranic, but it has a very ancient origin. The name Vishnu appears in the [[Rig Veda]] thus: ‘''Idam vishnur-vi cakrame tredhā nidadhe padam, samūhlam-asya pāmsure''; Vishnu traversed this world: thrice he planted his foot and the whole (world) was gathered in the dust of his footsteps’<ref>Rig [[Veda~~]],~~ 1.22.17.</ref>. Elsewhere he has been conceived as [[a]] personification of light and of the sun<ref>[[Rig Veda]], 1.155</ref>. He is called Śipivista, clothed in rays of light. The wise ever contemplate the supreme station (''paramam padam'') of Vishnu as the eye ranging over the sky <ref>[[Rig Veda]], 1.22.20</ref>. The idea of the Vedic Vishnu is abstract, whereas that of Puranic Vishnu is anthropomorphic. He is the unconquerable Preserver who lives in [[Vaikuntha]] or [[Goloka]]. During the period of dissolution, he rests on the great serpent [[Ananta]] in the midst of the ocean of causal waters (''kārana salila''). Many Puranas describe him as the Supreme God. Nevertheless, even the Puranic idea of Vishnu has its source in the [[Vedas]].		In one sense, ''Vishnu'' denotes the omnipresent, all-pervading Being, while in another, it represents one of the Holy triad, viz. [[Brahmā]], [[Vishnu]] and [[Shiva\|Mahesh]]. Lord Vishnu is known as the preserver of creation. In one of his forms, he has four arms - one holding a conch ([[Pāñcajanya]]), another a discus ([[Sudarśana]]), another a mace (Kaumudakī), and the fourth one a lotus. This concept of Vishnu is Puranic, but it has a very ancient origin. The name Vishnu appears in the [[Rig Veda]] thus: ‘''Idam vishnur-vi cakrame tredhā nidadhe padam, samūhlam-asya pāmsure''; Vishnu traversed this world: thrice he planted his foot and the whole (world) was gathered in the dust of his footsteps’<ref>''Rig Veda'' 1.22.17.</ref>. Elsewhere he has been conceived as [[a]] personification of light and of the sun<ref>''[[Rig Veda]]'' 1.155</ref>. He is called Śipivista, clothed in rays of light. The wise ever contemplate the supreme station (''paramam padam'') of Vishnu as the eye ranging over the sky <ref>''[[Rig Veda]]'' 1.22.20</ref>. The idea of the Vedic Vishnu is abstract, whereas that of Puranic Vishnu is anthropomorphic. He is the unconquerable Preserver who lives in [[Vaikuntha]] or [[Goloka]]. During the period of dissolution, he rests on the great serpent [[Ananta]] in the midst of the ocean of causal waters (''kārana salila''). Many Puranas describe him as the Supreme God. Nevertheless, even the Puranic idea of Vishnu has its source in the [[Vedas]].

	==Hierarchies==		==Hierarchies==
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	===Relation to Narayan and Krishna===		===Relation to Narayan and Krishna===
	;Early followers of Vishnu		;Early followers of Vishnu
			{{Cquote\|Seven germs unripened yet are heaven's prolific seed: their functions they maintain by Viṣṇu's direction of various dharmic ordinances.<br>
			Endued with wisdom through intelligence and thought, they compass us about present on every side.\|4=Rig Veda 1.164<ref>[https://sacred-texts.com/hin/rigveda/rv01164.htm ''Rig Veda 1.164'']</ref> ("Vishwadevas")]}}
	According to the ''Narayan Upanishad'', the ''Rig Veda'' teaches that Narayan is the Supreme Lord. [[Prahlāda]] [[Daitya]] was a disciple of Narada [[Muni]] (the greatest devotee of Narayan) but he worshipped Vishnu, meaning that even in his time Vishnu equivalent to Narayan. According to the ''Vamana [[Purana]]'', it was when Nara and Narayan (the rishis) defeated Shiva in battle that Prahlada realized [seeing the power of the rishis] that Narayan (the god) is the same as Vishnu.		According to the ''Narayan Upanishad'', the ''Rig Veda'' teaches that Narayan is the Supreme Lord. [[Prahlāda]] [[Daitya]] was a disciple of Narada [[Muni]] (the greatest devotee of Narayan) but he worshipped Vishnu, meaning that even in his time Vishnu equivalent to Narayan. According to the ''Vamana [[Purana]]'', it was when Nara and Narayan (the rishis) defeated Shiva in battle that Prahlada realized [seeing the power of the rishis] that Narayan (the god) is the same as Vishnu.

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	Krishna shows a favour towards people affiliated with Vishnu. Not only does Krishna mention Himself connected to the person of most importance to the Adityas (Vishnu), but other persons connected to Vaishnavam, such as Narad among the rishis of devas<ref>''Bhagavad Gita'' 10.26</ref>, and Vyasa among the munis<ref>''Bhagavad Gita'' 10.37</ref>, Prahlada among the Daityas<ref>''Bhagavad Gita'' 10.30</ref>, Rama among the warriors<ref>''Bhagavad Gita'' 10.31</ref>, and Anant among Nagas<ref>''Bhagavad Gita'' 10.29</ref>. He similarly states the importance of Aryama (the other Aditya) among Pitṛs<ref>''Bhagavad Gita''10.29</ref>, Yama (son of Narayan’s disciple Vivaswan Aditya) among the controllers<ref>''Bhagavad Gita'' 10.29</ref>, Vasava Indra (another Aditya) among the Devas<ref>''Bhagavad Gita'' 10.22 </ref>, and Varuna among aquatics<ref>''Bhagavad Gita'' 10.29 </ref>.		Krishna shows a favour towards people affiliated with Vishnu. Not only does Krishna mention Himself connected to the person of most importance to the Adityas (Vishnu), but other persons connected to Vaishnavam, such as Narad among the rishis of devas<ref>''Bhagavad Gita'' 10.26</ref>, and Vyasa among the munis<ref>''Bhagavad Gita'' 10.37</ref>, Prahlada among the Daityas<ref>''Bhagavad Gita'' 10.30</ref>, Rama among the warriors<ref>''Bhagavad Gita'' 10.31</ref>, and Anant among Nagas<ref>''Bhagavad Gita'' 10.29</ref>. He similarly states the importance of Aryama (the other Aditya) among Pitṛs<ref>''Bhagavad Gita''10.29</ref>, Yama (son of Narayan’s disciple Vivaswan Aditya) among the controllers<ref>''Bhagavad Gita'' 10.29</ref>, Vasava Indra (another Aditya) among the Devas<ref>''Bhagavad Gita'' 10.22 </ref>, and Varuna among aquatics<ref>''Bhagavad Gita'' 10.29 </ref>.

			Even in the Bauddh and Jain scriptures, a clear connection is demonstrated between the 2. In the Bauddh ''Ghata Jataka'', Krishna is said to be a "''Andhakavenhudasaputta''" (''Andhak-Venhu Servant's Child''.) The "''Venhu''" part of its ethnonym is used in the Pali language for ''Vishnu'' across various Bauddh scriptures. For example, in the ''Mahasamaya Sutta''<ref>''Mahasamaya Sutta'' DN 20</ref> Venhu appears among the devas attending the Buddha's great assembly. Likewise, the ''Venhu Sutta''<ref>''Venhu Sutta'' SN 2.12</ref> has the deva Venhu speak to the Buddha.

	;Ancestral differences but identification as Narayan		;Ancestral differences but identification as Narayan

Vaiśnava

Himanshu Bhatt — Sun, 09 Aug 2026 06:13:24 GMT

External Resources: added link

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	*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Prabuddha [[BhArata\|Bharata]]		*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Prabuddha [[BhArata\|Bharata]]
	*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara		*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
			*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]

	==References==		==References==

Vishnu

Himanshu Bhatt — Sun, 09 Aug 2026 05:21:13 GMT

Relation to Narayan and Krishna

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	;Early followers of Krishna		;Early followers of Krishna
	In ''Mahabharata''<ref>''Mahabharata'' VI.66.41</ref> Sankarshan is said to have introduced Satvat rites in worshiping Vasudeva. The ''[[Ahirbudhnya Samhita]]'' was composed by Sankarshan according to tradition, and interestingly enough Jainism mentions that Balarama preached worship of Krishna, even after Krishna had passed. Bhishma in the ''Mahabharata'' says that Satvat emerged from Surya's mouth. The ''Mahabharata's'' "Narayaniya" section is about King Vasu, also called Uparichara (AKA Khechar Vasu), who followed the Satvat or Panchratra [[Agama]]. He was a good friend of [[Indra]], and an arbitrator between the [[Asuras]] and Devas. He heard the ''Satvat Shastra'' from Brihaspati rishi. It is written that Sanat Kumar preached Narayaniya (worship of Narayan) to [[Narada\|Narada Muni]] (greatest devotee of Narayan), and the latter to Vyasa Rishi (one of the greatest devotees of Krishna), and he to Vaishampayana Rishi. In an earlier period, Vivaswan revealed it to Manu, and Manu to Ikshvaku (Suryavamsha or ''Sun-descent''.) In the ''Bhagavad Gita'' Krishna says that he taught yoga to Vivaswan, and the latter to his son Manu. These statements make Krishna equivalent to Narayan. The ''Chandogya [[Upanishad]]'''s chapter seven<Ref> ''Chandogya Upanishad'' 7:26:1,2 </ref> is about Sanat ~~Kumara~~'s ~~Instructions~~ on [[Brahmavidyā]] to Narada.		In ''Mahabharata''<ref>''Mahabharata'' VI.66.41</ref> Sankarshan is said to have introduced Satvat rites in worshiping Vasudeva. The ''[[Ahirbudhnya Samhita]]'' was composed by Sankarshan according to tradition, and interestingly enough Jainism mentions that Balarama preached worship of Krishna, even after Krishna had passed. Bhishma in the ''Mahabharata'' says that Satvat emerged from Surya's mouth. The ''Mahabharata's'' "Narayaniya" section is about King Vasu, also called Uparichara (AKA Khechar Vasu), who followed the Satvat or Panchratra [[Agama]]. He was a good friend of [[Indra]], and an arbitrator between the [[Asuras]] and Devas. He heard the ''Satvat Shastra'' from Brihaspati rishi. It is written that Sanat Kumar preached Narayaniya (worship of Narayan) to [[Narada\|Narada Muni]] (greatest devotee of Narayan), and the latter to Vyasa Rishi (one of the greatest devotees of Krishna), and he to Vaishampayana Rishi. In an earlier period, Vivaswan revealed it to Manu, and Manu to Ikshvaku (Suryavamsha or ''Sun-descent''.) In the ''Bhagavad Gita'' Krishna says that he taught yoga to Vivaswan, and the latter to his son Manu. These statements make Krishna equivalent to Narayan. The ''Chandogya [[Upanishad]]'''s chapter seven<Ref> ''Chandogya Upanishad'' 7:26:1,2 </ref> is about Sanat Kumar's instructions on [[Brahmavidyā]] to Narada.

	A few thousand years later, artwork came to testify of Krishna as Narayan. The oldest depictions of "Narayan" are at [[Mathura]], as they are for Krishna. The oldest inscription of Krishna and Balarama worshipped as Narayan is at the "Narayan Vattika" in Mewar, Rajasthan, which was inscribed 2 cent ~~BCE - 1~~ cent BCE at the will of Gajayana king Sarvatata.		A few thousand years later, artwork came to testify of Krishna as Narayan. The oldest depictions of "Narayan" are at [[Mathura]], as they are for Krishna. The oldest inscription of Krishna and Balarama worshipped as Narayan is at the "Narayan Vattika" in Mewar, Rajasthan, which was inscribed 2 cent. BCE—1 cent. BCE at the will of Gajayana king Sarvatata.

	;Krishna-centric Panchratra Sect		;Krishna-centric Panchratra Sect
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	;Identification of Krishna with Vishnu		;Identification of Krishna with Vishnu
	It is specifically in the Panchratrik sect wherein Krishna (as well as Rama) is affiliated very closely with Vishnu, Narayan, and the sun, leading people to think that they are the same essence or are all Narayan. The question has arisen whether this idea is random or is it consistent with connections between the three. The origin of this tradition has been described in various scriptures, both Vaishnava and others. Usually in India, when saints were considered avatars, they were deemed avatars of the Parmatma whom they worshipped. For example, Jalaram Bapa is considered that of [[Surya]], while the [[Bhairava]] saints that of [[Shiva]]. In the ''[[Bhagavad Gita]]'', [[Arjuna]] is recorded to have called Krishna as Vishnu<ref> [https://www.holy-bhagavad-gita.org/chapter/11/verse/24 ''Bhagavad Gita'': Chapter 11, Verse 24] and [https://www.holy-bhagavad-gita.org/chapter/11/verse/30 ''Bhagavad Gita'': Chapter 11, Verse 30] </ref>, after Krishna identifies himself with Vishnu (among other beings.)<ref> [https://www.holy-bhagavad-gita.org/chapter/10/verse/21 ''Bhagavad Gita'': Chapter 10, Verse 21] </ref>, despite having told Arjun that He, as an avatar, had personally taught Vivaswan the Aditya. So even though He trained the Aditya, he names Vishnu as the best among the Adityas. So basically, if the Supreme Lord was an avatar in the era that had both Vishnu and Vivaswan, and He taught the latter but claimed the prior is superior, chances are that Vishnu was that incarnation. At least in 1 recorded event listed in the ''Mahabharata'', Sanjay referred to Krishna as Vishnu Anantavirya.<Ref> “''vişnum anantaviryam''”, ''Mahabharata'' 5.47.82 </ref> Anantavirya is also an epithet used by Arjun in the ''Bhagavad Gita''<ref>''Bhagavad Gita'' 11.9</ref>, showing continuity and consistency between the ''Bhagavad Gita'' and ''Mahabharata'' and what people other than Arjun thought of Krishna. Then in the Gita, Krishna is connected with Vishnu’s symbolisms by both Sanjay and Arjun, like by the epithet 'Madhusudan'<Ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/4 ''Bhagavad Gita'': Chapter 2, Verse 4]; “''Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bhishma and Dronacharya, who are worthy of my worship, O destroyer of enemies?''” </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/1/verse/34-35 ''Bhagavad Gita'': Chapter 1, Verse 34-35]; “''Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?''“ </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/1 ''Bhagavad Gita'': Chapter 2, Verse 1]; “''Sanjay said: Seeing Arjun overwhelmed with pity, his [[mind]] grief-stricken, and his eyes full of tears, Madhusudan spoke the following words.''” </ref>[https://www.holy-bhagavad-gita.org/chapter/2/verse/47][https://www.holy-bhagavad-gita.org/chapter/13/verse/20][https://www.holy-bhagavad-gita.org/chapter/6/verse/33], a name first given to Vishnu or his attendant Hayagriva for having slain the aggressor Madhu.		{{Cquote\|O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands.\|4=Bhagavad Gita 11.46<ref> [https://www.holy-bhagavad-gita.org/chapter/11/verse/46/ "Bhagavad Gita: Chapter 11, Verse 46"] </ref>}}
			It is specifically in the Panchratrik sect wherein Krishna (as well as Rama) is affiliated very closely with Vishnu, Narayan, and the sun, leading people to think that they are the same essence or are all Narayan. This is definitely possible. The question has arisen whether this idea is random or is it consistent with connections between the three. The origin of this tradition has been described in various scriptures, both Vaishnava and others.

			Usually in India, when saints were considered avatars, they were deemed avatars of the Parmatma whom they worshipped. For example, Jalaram Bapa is considered that of [[Surya]], while the [[Bhairava]] saints that of [[Shiva]]. In the ''[[Bhagavad Gita]]'', [[Arjuna]] is recorded to have called Krishna as Vishnu<ref> [https://www.holy-bhagavad-gita.org/chapter/11/verse/24 ''Bhagavad Gita'': Chapter 11, Verse 24] and [https://www.holy-bhagavad-gita.org/chapter/11/verse/30 ''Bhagavad Gita'': Chapter 11, Verse 30] </ref>, after Krishna identifies himself with Vishnu (among other beings.)<ref> [https://www.holy-bhagavad-gita.org/chapter/10/verse/21 ''Bhagavad Gita'': Chapter 10, Verse 21] </ref>, despite having told Arjun that He, as an avatar, had personally taught Vivaswan the Aditya. So even though He trained the Aditya, he names Vishnu as the best among the Adityas. So basically, if the Supreme Lord was an avatar in the era that had both Vishnu and Vivaswan, and He taught the latter but claimed the prior is superior, chances are that Vishnu was that incarnation. At least in 1 recorded event listed in the ''Mahabharata'', Sanjay referred to Krishna as Vishnu Anantavirya.<Ref> “''vişnum anantaviryam''”, ''Mahabharata'' 5.47.82 </ref> Anantavirya is also an epithet used by Arjun in the ''Bhagavad Gita''<ref>''Bhagavad Gita'' 11.9</ref>, showing continuity and consistency between the ''Bhagavad Gita'' and ''Mahabharata'' and what people other than Arjun thought of Krishna. Then in the Gita, Krishna is connected with Vishnu’s symbolisms by both Sanjay and Arjun, like by the epithet 'Madhusudan'<Ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/4 ''Bhagavad Gita'': Chapter 2, Verse 4]; “''Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bhishma and Dronacharya, who are worthy of my worship, O destroyer of enemies?''” </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/1/verse/34-35 ''Bhagavad Gita'': Chapter 1, Verse 34-35]; “''Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?''“ </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/1 ''Bhagavad Gita'': Chapter 2, Verse 1]; “''Sanjay said: Seeing Arjun overwhelmed with pity, his [[mind]] grief-stricken, and his eyes full of tears, Madhusudan spoke the following words.''” </ref>[https://www.holy-bhagavad-gita.org/chapter/2/verse/47][https://www.holy-bhagavad-gita.org/chapter/13/verse/20][https://www.holy-bhagavad-gita.org/chapter/6/verse/33], a name first given to Vishnu or his attendant Hayagriva for having slain the aggressor Madhu.

			Krishna shows a favour towards people affiliated with Vishnu. Not only does Krishna mention Himself connected to the person of most importance to the Adityas (Vishnu), but other persons connected to Vaishnavam, such as Narad among the rishis of devas<ref>''Bhagavad Gita'' 10.26</ref>, and Vyasa among the munis<ref>''Bhagavad Gita'' 10.37</ref>, Prahlada among the Daityas<ref>''Bhagavad Gita'' 10.30</ref>, Rama among the warriors<ref>''Bhagavad Gita'' 10.31</ref>, and Anant among Nagas<ref>''Bhagavad Gita'' 10.29</ref>. He similarly states the importance of Aryama (the other Aditya) among Pitṛs<ref>''Bhagavad Gita''10.29</ref>, Yama (son of Narayan’s disciple Vivaswan Aditya) among the controllers<ref>''Bhagavad Gita'' 10.29</ref>, Vasava Indra (another Aditya) among the Devas<ref>''Bhagavad Gita'' 10.22 </ref>, and Varuna among aquatics<ref>''Bhagavad Gita'' 10.29 </ref>.

	;Ancestral differences but identification as Narayan		;Ancestral differences but identification as Narayan

Vaiśnava

Himanshu Bhatt — Sun, 09 Aug 2026 04:25:32 GMT

Sun veneration

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Main Page

Himanshu Bhatt — Fri, 07 Aug 2026 06:41:47 GMT

added links to articles

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	* [[Shraddha\|Faith]] and [[Dharma\|Religion]]		* [[Shraddha\|Faith]] and [[Dharma\|Religion]]
	*Lifestyle Customs		*Lifestyle Customs
			**[[Charan Sparsh]]
	**[[Devapujā\|Devapuja]]		**[[Devapujā\|Devapuja]]
	**[[Dinacharya]]		**[[Dinacharya]]
			** [[Nitya Karma Prayoga\|Nitya Karman]]
			**[[Sandhyavandanam]]
	**[[Snāna\|Snāna]]		**[[Snāna\|Snāna]]
	**[[Upavāsa\|Upavāsa]]		**[[Upavāsa\|Upavāsa]]
	**[[Vratas and Utsavas]]		**[[Vratas and Utsavas]]
	**[[Charan Sparsh]]
	**[[Yoga]]		**[[Yoga]]
	*Festivities		*Festivities
	** [[Festivals]]		** [[Festivals]]
			** [[Naimittika-karma\|Naimittika Karma]]
			** [[Pañcāṅga\|Calendar]]
			** [[Shraddh]]
	** [[Soḍaśa-samskāras\|Sodasha-samskaras]]		** [[Soḍaśa-samskāras\|Sodasha-samskaras]]
	** [[Shraddh]]
	** [[Pañcāṅga\|Calendar]]
	*Stages in Life		*Stages in Life
	** [[Purushartha]]		** [[Purushartha]]

Vaiśnava

Himanshu Bhatt — Fri, 07 Aug 2026 06:14:08 GMT

Understanding vyuhas: reclassified to make sense—3 prime foundational scriptures or Ratnatraya are only now labelled as "Primary Āgama"

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Cosmogony

Himanshu Bhatt — Wed, 05 Aug 2026 23:02:50 GMT

added Sanskrit term 'shrishti'

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	{{Author\|Himanshu Bhatt}}		{{Author\|Himanshu Bhatt}}
	Whereas [[cosmology]] focuses on the properties/laws (physics) of the universe, cosmogony explores the metaphysical or mythic origins. Within the same Sanatan scripture—''[[Rig Veda]]''—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.		Whereas [[cosmology]] focuses on the properties/laws (physics) of the universe, cosmogony or shrishti explores the metaphysical or mythic origins. Within the same Sanatan scripture—''[[Rig Veda]]''—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.

	There are many stories of the universe's creation across Sanatan texts and [[Folk & Tribal\|oral folk traditions]] but the fundamental 7 chronicles are found in the RV:		There are many stories of the universe's creation across Sanatan texts and [[Folk & Tribal\|oral folk traditions]] but the fundamental 7 chronicles are found in the RV:

Vaiśnava

Himanshu Bhatt — Wed, 05 Aug 2026 23:00:08 GMT

Theology: added intro

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	==Theology==		==Theology==
			Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.

	=== Pānchrātra Āgama ===		=== Pānchrātra Āgama ===
	[[image:Panentheist.jpg\|thumb\|250px\|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, Vibhava would be an avatar or ordinary being's body, and Antaryamin is the soul.]]		[[image:Panentheist.jpg\|thumb\|250px\|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, Vibhava would be an avatar or ordinary being's body, and Antaryamin is the soul.]]
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	#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.		#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.

	Pānchrātra gives credit to the Kumār [[Sampraday]] in that it declares [according to the ''Parama Samhita''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshana, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.		Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshana, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

	Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.		Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

Vishnu

Himanshu Bhatt — Wed, 05 Aug 2026 07:21:07 GMT

Relation to Narayan and Krishna

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Vaiśnava

Himanshu Bhatt — Wed, 05 Aug 2026 06:12:37 GMT

Foundation: added more context about the Pānchrātra Sattra (was conducted by Narayan Himself) and added a textual reference

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	====Foundation====		====Foundation====
	The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1</ref>. The term is first used in the ''Taittiriya Samhita''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)		The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)

	#''[[Ahirbudhnya Samhita]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja\|as consecrated images]].)		#''[[Ahirbudhnya Samhita]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja\|as consecrated images]].)

Vishnu

Himanshu Bhatt — Wed, 05 Aug 2026 06:11:22 GMT

Relation to Narayan and Krishna: removed irrelevant sentences from paragraph

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	</blockquote>		</blockquote>

	[[Vaiśnava \|Vaishnavam]] has also been known as Bhagavatam, Ekantika Dharm, Pacharatra, Narayaniya, and Satvat [[Vidhi]]. Bhagavatam refers to Krishna as Bhagavat. Ekantika Dharm refers to Vasudeva as Parmatma as well, but according to the ''Narada Pancharatra'', there were 2 kinds of Ekantins - pure (''Vasudevaikayajina'' or "''worshiping only Vasudeva''") and mixed (who worshiped other forms of Vasudeva.) The "Mokshadharmaparvan" section of the ''[[Mahabharata]]'' states that the [[worship]] of Vasudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Sankarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus [[Aniruddha]].) Later, Samba too was added to the regular pantheon. The importance of these persons in rank is shown by this "evolution." Pancharatra is so-called because it adheres to panchakala or 5 daily observances; abhigamana or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation. It may also relate to the 5 main traits of Narayan; Para (Supreme One), vyuha (heavenly incarnating), vibhava (earthly incarnating), antaryami (presence within all beings), and [[arca\|archa]] ([[Murti Puja\|iconic]].) The term is first used in the ''Taittiriya Samhita''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pancharatra sacrifice to gain rhetorical power. Then the ''Shatapatha Brahmana'' mentions a Pancharatra sacrifice conducted by Narayan to become supreme over all beings.<ref> P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>		[[Vaiśnava \|Vaishnavam]] has also been known as Bhagavatam, Ekantika Dharm, Pacharatra, Narayaniya, and Satvat [[Vidhi]]. Bhagavatam refers to Krishna as Bhagavat. Ekantika Dharm refers to Vasudeva as Parmatma as well, but according to the ''Narada Pancharatra'', there were 2 kinds of Ekantins - pure (''Vasudevaikayajina'' or "''worshiping only Vasudeva''") and mixed (who worshiped other forms of Vasudeva.) The "Mokshadharmaparvan" section of the ''[[Mahabharata]]'' states that the [[worship]] of Vasudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Sankarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus [[Aniruddha]].) Later, Samba too was added to the regular pantheon. The importance of these persons in rank is shown by this "evolution."

	It is specifically in the Pancharatra and Satvat [[Vaishnava]] sects wherein Krishna (as well as Rama) is identified very closely with Vishnu, Narayan, and the sun. The question has arisen whether this idea is random or is it consistent with connections between the three. The origin of this tradition has been described in various scriptures, both Vaishnava and others. Usually in India, when saints were considered avatars, they were deemed avatars of the Parmatma whom they worshipped. For example, Jalaram Bapa is considered that of [[Surya]], while the [[Bhairava]] saints that of [[Shiva]]. In the ''[[Bhagavad Gita]]'', [[Arjuna]] is recorded to have called Krishna as Vishnu<ref> [https://www.holy-bhagavad-gita.org/chapter/11/verse/24 ''Bhagavad Gita'': Chapter 11, Verse 24] and [https://www.holy-bhagavad-gita.org/chapter/11/verse/30 ''Bhagavad Gita'': Chapter 11, Verse 30] </ref>, after Krishna identifies himself with Vishnu (among other beings.)<ref> [https://www.holy-bhagavad-gita.org/chapter/10/verse/21 ''Bhagavad Gita'': Chapter 10, Verse 21] </ref> At least in 1 recorded event listed in the ''Mahabharata'', Sanjay referred to Krishna as Vishnu Anantavirya<Ref> “''vişnum anantaviryam''”, ''Mahabharata'' 5.47.82 </ref>, and elsewhere Krishna is connected with Vishnu’s symbolisms by both Sanjay and Arjun, like by the epithet 'Madhusudan'<Ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/4 ''Bhagavad Gita'': Chapter 2, Verse 4]; “''Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?''” </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/1/verse/34-35 ''Bhagavad Gita'': Chapter 1, Verse 34-35]; “''Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?''“ </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/1 ''Bhagavad Gita'': Chapter 2, Verse 1]; “''Sanjay said: Seeing Arjun overwhelmed with pity, his [[mind]] grief-stricken, and his eyes full of tears, Madhusudan spoke the following words.''” </ref>[https://www.holy-bhagavad-gita.org/chapter/2/verse/47][https://www.holy-bhagavad-gita.org/chapter/13/verse/20][https://www.holy-bhagavad-gita.org/chapter/6/verse/33], a name first given to Vishnu or his attendant Hayagriva for having slain the aggressor Madhu. Krishna is also connected to Narayan by being called Hari.<ref>[https://www.holy-bhagavad-gita.org/chapter/11/verse/9 Bhagavad Gita 11.9]:		It is specifically in the Pancharatra and Satvat [[Vaishnava]] sects wherein Krishna (as well as Rama) is identified very closely with Vishnu, Narayan, and the sun. The question has arisen whether this idea is random or is it consistent with connections between the three. The origin of this tradition has been described in various scriptures, both Vaishnava and others. Usually in India, when saints were considered avatars, they were deemed avatars of the Parmatma whom they worshipped. For example, Jalaram Bapa is considered that of [[Surya]], while the [[Bhairava]] saints that of [[Shiva]]. In the ''[[Bhagavad Gita]]'', [[Arjuna]] is recorded to have called Krishna as Vishnu<ref> [https://www.holy-bhagavad-gita.org/chapter/11/verse/24 ''Bhagavad Gita'': Chapter 11, Verse 24] and [https://www.holy-bhagavad-gita.org/chapter/11/verse/30 ''Bhagavad Gita'': Chapter 11, Verse 30] </ref>, after Krishna identifies himself with Vishnu (among other beings.)<ref> [https://www.holy-bhagavad-gita.org/chapter/10/verse/21 ''Bhagavad Gita'': Chapter 10, Verse 21] </ref> At least in 1 recorded event listed in the ''Mahabharata'', Sanjay referred to Krishna as Vishnu Anantavirya<Ref> “''vişnum anantaviryam''”, ''Mahabharata'' 5.47.82 </ref>, and elsewhere Krishna is connected with Vishnu’s symbolisms by both Sanjay and Arjun, like by the epithet 'Madhusudan'<Ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/4 ''Bhagavad Gita'': Chapter 2, Verse 4]; “''Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?''” </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/1/verse/34-35 ''Bhagavad Gita'': Chapter 1, Verse 34-35]; “''Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?''“ </ref><ref> [https://www.holy-bhagavad-gita.org/chapter/2/verse/1 ''Bhagavad Gita'': Chapter 2, Verse 1]; “''Sanjay said: Seeing Arjun overwhelmed with pity, his [[mind]] grief-stricken, and his eyes full of tears, Madhusudan spoke the following words.''” </ref>[https://www.holy-bhagavad-gita.org/chapter/2/verse/47][https://www.holy-bhagavad-gita.org/chapter/13/verse/20][https://www.holy-bhagavad-gita.org/chapter/6/verse/33], a name first given to Vishnu or his attendant Hayagriva for having slain the aggressor Madhu. Krishna is also connected to Narayan by being called Hari.<ref>[https://www.holy-bhagavad-gita.org/chapter/11/verse/9 Bhagavad Gita 11.9]:

Talk:Siksa:A Language that has all Phonemes

Sachi Anjunkar — Tue, 04 Aug 2026 15:38:30 GMT

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	<small>By Sri Chandrasekharendra Saraswati Swami </small>		<small>By Sri Chandrasekharendra Saraswati Swami </small>

	~~From the foregoing it~~ is ~~clear that Sanskrit has~~ the ~~"f" sound~~. ~~In fact there is no~~ sound ~~vocalised~~ by ~~humans that~~ is ~~not present in that language. "Zha" is not~~, as ~~is usually imagined,~~ unique to Tamil. ~~It exists in~~ the ~~Vedic language which is~~ the ~~source~~ of ~~Sanskrit. The "da" in~~ the Yajurveda ~~has to be~~ pronounced as ~~"zha" in the corresponding~~ passages in the ~~Samaveda~~. ~~In the Rgveda also in some places~~ the ~~"da" has to be similarly pronounced. The very first~~ word in the first ~~sukta~~ of the ~~Rigveda~~, ~~"Agnimile"~~, ~~has~~ to be pronounced ~~almost as "Agnimizhe" - not~~ a ~~full "zhe" for "le", but almost~~.		Sanskrit is presented as encompassing the full range of human speech sounds. The sound represented by ''fa'', for example, is held to exist within Sanskrit phonetics, while the Tamil sound ''ḻa'', often regarded as unique to Tamil, is identified with Vedic pronunciation. In corresponding passages of the ''Sāmaveda'', the ''da'' of the ''Yajurveda'' is pronounced as ''ḻa'', and certain passages of the ''Ṛgveda'' likewise preserve a similar sound. Thus, the opening word of the first hymn of the ''Ṛgveda'', ''Agnimīḷe'', is stated to be pronounced with a sound approximating ''ḻa'' rather than a simple ''la''.

	~~There~~ is ~~a sound very close to "zha"~~ in French~~. But~~ neither ~~in that language~~ nor in Sanskrit ~~is there~~ a ~~separate~~ letter ~~to represent that sound~~. ~~"Ja"~~ and "ga" serve ~~the purpose of"zha"~~ in ~~French. In~~ Sanskrit ~~"la" serves~~ the ~~same purpose~~		A sound closely resembling ''ḻa'' is also noted in French, although neither French nor Sanskrit possesses a distinct letter for it. In French, the sounds represented by ''ja'' and ''ga'' serve this function, whereas in Sanskrit the corresponding sound is represented through ''la''. The existence of a similar sound in Chinese is also mentioned.
	~~(I am told there~~ is ~~"zha"~~ in Chinese.)

	The ~~three-dot symbol in~~ Tamil~~, called "aytam",~~ is ~~present~~ in Sanskrit ~~also~~. ~~There~~ is ~~a Panini sutra, "h kap pauc". According~~ to ~~it, if~~ a visarga ~~comes before~~ a word beginning with "ka~~"(Ramah + Karunakarah)~~, it ~~will~~ not ~~have~~ the ~~sound~~ of ~~"h"~~, ~~as mentioned before~~, ~~but of "h"~~ in ~~the "aytam"~~. ~~Here it~~ is the ~~visarga that~~ is the ~~aytam that becomes the "f" before "pa-kara"~~.		The Tamil character ''āytam'' is likewise identified with a corresponding phonetic principle in Sanskrit. A rule of Pāṇini, expressed in the sūtra ''haḥ kapau ca'', is cited to explain that when a ''visarga'' precedes a word beginning with ''ka'', it is not pronounced as the ordinary ''ha'' but assumes the value of ''āytam''. Before ''pa'', the same ''visarga'' acquires the sound represented by ''fa'', known in Sanskrit phonetics as ''upadhmānīya''. Thus, a compound such as ''Rāmaḥ paṇḍitaḥ'' is pronounced with the ''upadhmānīya'' sound preceding ''pa''. This sound is compared to the breath produced while blowing through a pipe to kindle a fire.

	~~Ramah + panditah =Rama f panditah. This "f" sound~~ is ~~called "upatmaniya"~~. ~~"Tma" suggests~~ the ~~sound created by blowing the pipe~~ to ~~build the kitchen fire. When you blow thus you get~~ the ~~"f" sound. The initial letter~~ of ~~the English word "flute" is "f"~~, ~~is it not?~~		The pronunciation of foreign words beginning with ''fa'' is also discussed. Although such words are commonly adapted with ''pa'', the Sanskrit word ''kapiśa'', denoting a dark brown colour, is noted as bearing resemblance to the colour of coffee, suggesting a phonetic correspondence rather than a simple substitution.

	~~One more point about "fa"~~. ~~We generally pronounce "fa"~~ as ~~"pa"~~. ~~But it would be wrong to think that we [~~in ~~the South] pronounce coffee~~ as ~~"kapi"~~ in ~~the same way~~. In Sanskrit ~~"kapisa" means dark brown - that is~~ the ~~colour of coffee powder~~. ~~Our kapisa is~~ the ~~white man's coffee~~.		The Tamil ''kuṟṟiyalukaram'' is also identified with the Sanskrit vocalic ''ṛ'' and ''ḷ''. The initial vowel of words such as ''Ṛgveda'' is described as representing neither ''ri'' nor ''ru'' but an intermediate sound corresponding to ''kuṟṟiyalukaram''. Similarly, words such as ''Kṛṣṇa'' are sometimes written as ''Kruṣṇa'' in northern usage, while pronunciations such as ''hṛdayam'' becoming ''hṛdayam'' are noted in Telugu. Sanskrit also preserves vocalic forms of both ''ra'' and ''la'', although the vocalic ''ḷ'' occurs only in conjunction with another consonant. These vocalic forms are treated as vowels rather than consonants within the Sanskrit phonetic system.

	~~What Tamils call kurriyalukaram~~ is ~~present in Sanskrit also -r~~ and ~~l. People write both "Rigveda" and "Rugveda" -~~the ~~first letter~~ of ~~the word is neither "Ri" nor "Ru". It represents in fact the Kurriyalukara sound~~. ~~It is between "u" and "i". We write "Krishna" in Roman. In the North some people write the same as "Krushna". It is amusing~~ to ~~listen to Andhras pronouncing "hrdayam" as "hrudayam". Both~~ the ~~"ra-kara"~~ and ~~"la-kara"~~ of ~~Sanskrit have vocalic forms. But in "lakara"~~ the ~~vocalic form comes only~~ in ~~conjunction with another consonant~~. ~~In the ra-kara vocalic form we have examples like "Rg"~~, ~~"rsi"; in the "lakara" vocalic form we have "klpta".~~		Although Sanskrit is commonly regarded as lacking short ''e'' and short ''o'', this absence is reconsidered through the testimony of Patañjali's ''Mahābhāṣya''. According to Patañjali, the ''Satyamugrī'' and ''Rāṇāyanīya'' recensions of the ''Sāmaveda'' employ both short ''e'' and short ''o'' in their recitation. On this basis, Sanskrit is presented as embracing the complete range of human speech sounds and as possessing a writing system in which every phoneme is represented with exceptional precision.
	In Sanskrit the ~~vocalic "r"~~ and ~~"l" are not included among the consonants but regarded~~ as ~~vowels:~~ a~~, a, u, u, i, i, r, l, e, ai, o, au, am, ah~~.

	There is no short "e" or "o" in Sanskrit. I felt this to be a minus point for that language. Parasakti, the Supreme Goddess, is the personification of all sounds. So should there not be all sounds in a language (like Sanskrit)? Why should it lack these two sounds (short "e" and short "o")? On going through Patanjali's commentary on the sutras of Panini, I discovered that Sanskrit too had these short vowels and it was a comforting discovery. Patanjali says that, in chanting the Satyamugri and Ranayaniya Sakhas of the Samaveda the short "e" and "o" are used.

	~~Thus Sanskrit embraces all sounds. It has also a script in which the sound of every letter is determined with the utmost accuracy.~~


	==References==		==References==
	[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]		[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]

Talk:Siksa:Scripts

Sachi Anjunkar — Tue, 04 Aug 2026 15:36:42 GMT

Show changes

Talk:Siksa:Root Language - Sanskrit

Sachi Anjunkar — Tue, 04 Aug 2026 15:31:49 GMT

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	<small>By Sri Chandrasekharendra Saraswati Swami </small>		<small>By Sri Chandrasekharendra Saraswati Swami </small>

	~~In speaking about~~ the ~~Vedas I stated that~~ the sound ~~of a word was more important that its~~ meaning~~. That reminds me. In~~ the Vedic language ~~called "~~Chandas~~" and in Sanskrit which~~ is ~~based on it, there are~~ words ~~the~~ very ~~sound of which denotes~~ their meaning. ~~Take the~~ word "danta~~". You know that it means a~~ tooth. ~~We have~~ to ~~use our~~ teeth ~~to produce~~ the sound of the ~~word "danta" - the tongue has to make an impact on the teeth~~. ~~You will note this phenomenon when you ask a~~ toothless person to ~~say "danta". He will not he able to vocalise~~ the word clearly.		According to the discourse, the primacy of sound over meaning in the Vedic language (''Chandas'') is illustrated by words whose very pronunciation reflects their meaning. The word ''danta'' (tooth) is cited as an example. Its correct articulation requires the tongue to strike the teeth, making the sound itself dependent upon the organ it denotes. A toothless person, it is observed, would therefore be unable to pronounce the word clearly. Such examples are presented as demonstrating an intrinsic relationship between sound and meaning in Sanskrit.

	~~From such small observations~~ comparative philology ~~can discover an important fact: which word has come first in what language.~~ Sanskrit, Greek, Latin, German, French, ~~etc, have been jointly referred to as belonging to~~ the Indo-European ~~group and derived from one mother~~ language. ~~Western philologists do not accept~~ Sanskrit as the ~~original language~~, the ~~mother~~ of ~~all Indo-European tongues~~. ~~But words like "danta" point to~~ the ~~fact~~ that Sanskrit is the ~~root language~~.		The discourse employs this observation to argue for the antiquity of Sanskrit in relation to other Indo-European languages. While modern comparative philology groups Sanskrit, Greek, Latin, German, French, and related languages within the Indo-European family without accepting Sanskrit as the common ancestral language, the discourse contends that words such as ''danta'' indicate Sanskrit's priority. The similarity between Sanskrit ''danta'' and the English ''dental'', as well as related forms in Latin and French, is acknowledged. However, it is argued that only the Sanskrit word exhibits a direct correspondence between its pronunciation and its meaning, since the articulation of ''danta'' requires contact with the teeth, whereas ''dental'' is pronounced primarily through contact between the tongue and the palate. On this basis, the discourse concludes that Sanskrit represents the original form from which cognate words in other languages were derived.

	~~Consider~~ the ~~English word "dental". There is so much similarity~~ between ~~"dant"~~ and ~~"dent". In languages like French and Latin also the word for tooth is akin to "dent", though it is "da-kara" and not the "da-kara"~~ of ~~Sanskrit~~. ~~"Why shouldn’t you derive the~~ Sanskrit word '~~danta~~' ~~from~~ '~~dental~~'? " it might be asked. But you must consider the fact that to say "danta" you have to make use of your teeth. Not so to say "dental". You get the sound "dental" as a result of the tip of your tongue touching your upper palate. It is only in Sanskrit that the sound of the word itself signifies its meaning. So that must be the root form of the word. Hence languages like English, French, Latin, etc, must have been derived from Sanskrit.		The discourse also discusses the relationship between sound and meaning through transformations of words. The Sanskrit word ''hiṃsā'' (violence) is said to become ''siṃha'' (lion), the transformation reflecting the lion's association with ferocity. Similarly, the sage Kaśyapa is interpreted as deriving from ''Paśyaka'', meaning "one who sees," in the sense of a seer who has realised the Truth.

	~~By interchanging the letters of some words you get other words which are related in meaning~~ to ~~the original. What is the nature of the animal called~~ lion, the ~~quality you associate with it most? It is violence. "Himsa" is violence and the word turns into "simha" to denote~~ the lion. ~~Kasyapa was the first among the sages. Celestials~~, ~~non-celestials, human beings, all may be traced back to him. He knew the truth or, rather, saw~~ the ~~Truth. Jnana~~ is ~~also called "drsya". Kasyapa is thus a seer~~, "~~Pasyaka": "Pasyaka became Kasyapa".~~

	~~In Tamil~~ one who sees, ~~the seer, is~~ "~~parppan". It is~~ in ~~this~~ sense~~, as men~~ who ~~know~~ the Truth ~~or Reality that Brahmins in the Tamil land came to be called "Parppans". But now the word is used in a pejorative sense~~.

			A parallel explanation is offered for the Tamil term ''Pārppāṉ'', traditionally used to denote a Brahmin. According to the discourse, ''pārppāṉ'' originally meant "one who sees," referring to a seer or one who has realised the Truth. It is in this sense, the discourse states, that Brahmins in the Tamil region came to be known by that designation, while noting that the term has subsequently acquired a pejorative usage.

	==References==		==References==
	[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]		[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]

Talk:Siksa:Yoga and Speech

Sachi Anjunkar — Tue, 04 Aug 2026 15:28:51 GMT

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	<small>By Sri Chandrasekharendra Saraswati Swami </small>		<small>By Sri Chandrasekharendra Saraswati Swami </small>

	~~When you play~~ the harmonium, the ~~nagasvaram~~ or the flute~~, the sound is produced~~ by ~~the~~ air ~~discharged in various measures~~ through different outlets. Our throat has a similar system to produce sound. It is not that the throat alone is involved in this process. How do we speak and sing? Speaking or singing is an exercise that has its source below the navel in the "muladhara" or "root-base' of the spinal column. From this point the breath is brought up in various measures as we speak or sing. The human ~~instrument made by the Lord~~ is far superior to ~~the harmonium~~, ~~the nagasvaram or the flute. These latter~~ can produce only ~~mere~~ sounds ~~and cannot articulate~~ the syllables a, ka, ca~~, etc~~. ~~Man alone possesses this~~ faculty~~. Animals~~ can produce ~~one or two types of sound but do not have the ability to articulate.~~		Speaking and singing are made possible through the movement of breath, much as sound is produced in instruments such as the harmonium, the ''nāgasvaram'', or the flute by directing air through different passages. The human vocal apparatus, however, is far superior to any musical instrument, for while instruments can produce only sounds, the human voice alone is capable of articulating distinct syllables such as ''a'', ''ka'', and ''ca''. This unique faculty has been bestowed only upon human beings, whereas animals can produce only a limited range of inarticulate sounds.
	~~We may gauge the importance of articulate speech form the fact that the Lord has bestowed this faculty~~ only ~~on man. Such~~ a ~~wonderful gift~~ of Isvara must not be squandered or abused in idle gossip or useless talk. We must use it to grasp the divine powers and endeavour to create the well-being of mankind thereby. And we must also try to raise our own Self with it. All these lofty purposes can be served with the Vedic mantras that the sages have gathered from space for our benefit.

	~~If you recognise~~ this ~~fact you will realise why there~~ should be ~~a sastra called Siksa specially for the purpose of guiding us~~ in the ~~enunciation of~~ Vedic mantras~~. This science as developed by our forefathers arouses~~ the ~~wonder~~ of ~~linguistic scientists even today~~. It ~~teaches us how~~ the ~~syllables are to be produced accurately and describes in the minutest detail how the passage~~ of the ~~breath coming from the pit~~ of ~~the stomach is to be controlled. Further, it tells us on which parts of the body the breath must impinge and how it must be discharged from the mouth~~.		The discourse emphasises that this extraordinary gift of articulate speech should not be wasted on idle or frivolous talk. Instead, it ought to be employed in reciting the Vedic mantras, through which one may invoke divine powers, contribute to the welfare of the world, and pursue one's own spiritual uplift. It is for this reason that the discipline of ''Śikṣā'' was developed, providing detailed guidance for the correct pronunciation of Vedic mantras.

	~~In a sense~~, ~~air going into our body in different ways is a manifestation of~~ the ~~yogic science: it is because of the vibrations caused in our nadis as a result~~ of the ~~passage of our~~ breath ~~that our emotions and powers take shape. There is a saying~~, ~~"What is in~~ the ~~macrocosm is present in~~ the ~~microcosm. " As mentioned before~~, ~~the vibrations within us produce vibrations outside also~~ and ~~these are the cause~~ of ~~worldly activities. That is why those who have mastered the mantras have~~ the ~~same powers as those who have achieved yogic perfection controlling their breath. The one is mantrayoga, the other is Rajayoga.~~		According to the discourse, ''Śikṣā'' analyses the production of speech with remarkable precision. It explains how the breath, originating from below the navel at the ''Mūlādhāra'', is regulated and directed through different parts of the vocal apparatus to produce distinct sounds. It specifies the points of articulation for each phoneme, describing, for example, sounds produced from the throat, the nasal passages, the contact of the tongue with the teeth or palate, and the coordinated use of the lips and teeth. The discipline also lays down the correct duration (''mātrā'') of syllables, distinguishes between short (''hṛsva'') and long (''dīrgha'') vowels, and prescribes the proper pronunciation of words joined by the rules of ''sandhi''.

	~~Siksa explains how each syllable of a mantra is~~ to ~~be produced by the human voice, what its tone should be like~~. It ~~lays down~~ the ~~duration or matra~~ for each syllable. In determining the matra the short and long syllables (the "hrsva" and "dirgha") are taken into account. Siksa also describes how words that are joined together (according to the rules of "sandhi" ) are to be enunciated without breaking them. All such matters as help in the correct chanting of the mantras are included in this sastra.
	~~Siksa explains in very fine detail how the~~ sounds ~~of the various syllables are to~~ produced~~. A sound like "ka" is to be created~~ from ~~between~~ the ~~neck and~~ the ~~throat; another like "na" is~~ nasal~~. To produce~~ the ~~sound~~ of ~~'ta"~~ the tongue ~~should come into contact~~ with ~~particular~~ teeth

	~~-this is mentioned in this sastra; so too how~~ the ~~tongue should touch~~ the ~~upper palate for a sound like "na"~~. ~~Phonemes like "ma" arise from completely closing~~ the ~~lips together~~ and ~~those like "va"~~ (~~labia-dental~~) ~~are produced using both the lips~~ and the ~~teeth. It is all scientific and at~~ the ~~same time part~~ of ~~mantrayoga and sabdayoga~~.

			The discourse further relates this science of sound to the principles of yoga. The controlled movement of breath within the body is described as giving rise to subtle vibrations through the ''nāḍī''-s, shaping both mental states and spiritual powers. Since the human body is understood to reflect the structure of the cosmos, these inner vibrations are also said to influence the external world. Thus, mastery of Vedic mantras through precise pronunciation is presented as closely related to yogic mastery over breath, the former being identified with ''Mantrayoga'' and the latter with ''Rājayoga''. Through this synthesis of phonetics, breath, and spiritual discipline, ''Śikṣā'' is presented not merely as a linguistic science but also as an integral component of Vedic practice.

	==References==		==References==
	[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]		[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]

Talk:Siksa: Nose of the Vedapurusa

Sachi Anjunkar — Tue, 04 Aug 2026 15:20:09 GMT

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	<small>By Sri Chandrasekharendra Saraswati Swami </small>		<small>By Sri Chandrasekharendra Saraswati Swami </small>

	~~Siksa~~ comes first among the six limbs of the Vedas, the nose of the ~~Vedapurusa~~. ~~The function of~~ the nose ~~here~~ is not to be ~~taken only~~ as ~~that~~ of ~~perceiving smells~~. It ~~has~~ also the ~~function~~ of breathing~~; in fact~~ it is ~~one of~~ the ~~organs of breathing~~. ~~Siksa~~ serves as the life-breath of the Vedic mantras.		''Śikṣā'' comes first among the six limbs of the Vedas. It is the nose of the ''Vedapuruṣa''. Here the nose is not to be understood merely as the organ of smell. It is also the organ of breathing. Indeed, it is through the nose that breath is sustained. In the same way, ''Śikṣā'' serves as the life-breath of the Vedic mantras.

	Where is the life of a Vedic mantra ~~centred~~? ~~Each~~ syllable of a ~~hymn is to~~ be ~~enunciated strictly~~ according to its measure~~. Clarity~~ of ~~pronunciation is what is intended~~. ~~Apart from this~~, each syllable ~~is raised~~, ~~lowered~~ or ~~pronounced evenly -- udatta, anudatta, savarita~~. ~~If attention is paid to~~ these ~~points~~, ~~there will be~~ tonal purity. A mantra yields ~~the desired~~ fruit ~~if each~~ syllable is ~~vocalised~~ with ~~clarity and tonal accuracy. The~~ phonetic and tonal exactitude of a mantra is even more important that its meaning. In other words, even though the meaning is not understood, if the tonal form takes shape correctly, the mantra will bring the intended benefit. So the life-breath of the Vedas, which are a collection of mantras, is their sound [the "sound form”].		Where does the life of a Vedic mantra reside? Every syllable of a mantra must be pronounced according to its proper measure, with perfect clarity of articulation. In addition, each syllable must be intoned correctly as ''udātta'', ''anudātta'', or ''svarita''. When these rules are faithfully observed, tonal purity is preserved. A mantra yields its intended fruit only when every syllable is pronounced with both phonetic precision and correct accent.

	~~There is~~ a mantra ~~to cure scorpion sting~~. ~~Its~~ meaning is not ~~revealed. Its potency is in~~ its sound. ~~Certain sounds have certain powers associated with them. It is sometimes asked: Why should~~ the ~~sraddha mantras be in Sanskrit? May they not be in English or Tamil? Those who raise these questions do not realise that it is~~ the ~~sound that matters here~~, ~~not the language as such. If the teeth~~ of ~~a sorcerer were knocked off~~, ~~his witchcraft [magic] would have no effect. Why? Because the man would not be able to recite this spell properly~~.		Indeed, the phonetic and tonal exactness of a mantra is even more important than its meaning. In other words, even if the meaning is not understood, the mantra will produce its intended result if its sound is correctly preserved. Thus, the life-breath of the Vedas, which consist of mantras, is their sound.

	~~Enunciation of the mantras~~ is ~~most important~~ to the ~~Vedas. What do we do about it? Siksa is the science that deals with the character~~ of ~~Vedic syllables it determines their true nature~~. ~~The science of the sounds of human speech~~ is ~~called phonetics and it is more important to the Vedic language that to any other tongue~~. ~~The reason is that even if there is a slight change~~ in ~~how you vocalise a syllable the efficacy of the mantra will be affected~~. ~~[The result sometimes will be contrary to what is intended]~~.		There is, for example, a mantra traditionally recited to cure the sting of a scorpion. Its meaning is not generally explained. Its efficacy lies in its sound. Certain sounds possess certain powers. It is sometimes asked: "Why should the ''Śrāddha'' mantras be recited in Sanskrit? Why not in Tamil or English?" Those who ask such questions fail to recognise that what is essential here is not the language as such but the sound. If a sorcerer were to lose his teeth, his spells would lose their efficacy because he would no longer be able to pronounce them correctly.

	It is ~~because of the importance of Vedic phonetics that Siksa has been placed first among the six Angas. It is dealt with in the Taittiriya Upanishad. Its "Siksavalli" begins like this~~: "~~Let us now explain~~ the ~~Siksa sastra ". The name of the sastra occurs here as well as~~ in ~~many other Vedic texts with a long "i" ("Siksa"). Sankara observes~~ in ~~his commentary:~~ "~~Dairghyam Chandasam": it means~~ that the ~~usually short "i" occurs~~ as ~~long [in~~ the ~~Vedas]~~. ~~(Such examples are~~ to be ~~found in Tamil poetry also. ) I told you that the Vedic language is not called Sanskrit but Chandas. "Chandasam", from "chandas", denotes here a Vedic usage~~.

			For this reason, the correct pronunciation of the mantras is of the utmost importance in the Vedic tradition. How is this accuracy preserved? It is ''Śikṣā'' that determines the proper character of every Vedic syllable and teaches its correct pronunciation. The science that studies the sounds of human speech is called phonetics, but in the case of the Vedas it assumes a significance unmatched in any other language. Even the slightest alteration in the pronunciation of a syllable may diminish the efficacy of the mantra, and in some instances may even produce a result contrary to that intended.

			It is because of this supreme importance of Vedic phonetics that ''Śikṣā'' has been placed first among the six ''Vedāṅga''-s.

			It is discussed in the ''Taittirīya Upaniṣad''. The ''Śikṣāvallī'' begins with the words:

			''Atha śikṣāṃ vyākhyāsyāmaḥ.''

			"Let us now expound the science of ''Śikṣā''."

			The name of this discipline occurs here, as in many other Vedic passages, with a long ''ī'' (''Śīkṣā''). In his commentary, Śaṅkara explains this by observing:

			''Dairghyaṃ Chāndasam.''

			This means that the long vowel is a characteristic of Vedic usage, although the word ordinarily has a short ''i''. Similar examples are found in Tamil poetry as well.

			I have already told you that the language of the Vedas is not ordinarily called Sanskrit but ''Chandas''. Accordingly, ''Chāndasam'' here denotes a usage peculiar to the Vedas.

	==References==		==References==
	[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]		[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]

Talk:The Vedas:Sadanga

Sachi Anjunkar — Tue, 04 Aug 2026 15:18:57 GMT

← Older revision		Revision as of 15:18, 4 August 2026
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	<small>By Sri Chandrasekharendra Saraswati Swami </small>		<small>By Sri Chandrasekharendra Saraswati Swami </small>

	Among the ~~basic~~ texts of Hinduism, the six ~~Angas~~ or limbs of the Vedas are next in importance to the Vedas themselves. The ~~Vedapurusa has~~ six limbs or ~~parts- mouth~~, nose, ~~eye~~, ~~ear~~, ~~hand~~, ~~foot~~. These are ~~called "Sadanga"~~. The Tamil ~~term "cadangu" denoting any~~ ceremony is derived from this ~~word~~. The ~~Tamil Tevaram~~ refers to ~~Sadanga~~ in ~~this~~ line~~, "Vedamo(du) aru angam ayinan. "~~		Among the foundational texts of Hinduism, the six ''Vedāṅga''-s, or limbs of the Vedas, are next in importance only to the Vedas themselves. The ''Vedapuruṣa'' is described as possessing six limbs or organs—mouth, nose, eyes, ears, hands, and feet. These are collectively known as the ''Ṣaḍaṅga''-s. The Tamil word ''caṭaṅgu'', meaning a ceremony or ritual, is derived from this term. The ''Tēvāram'' itself refers to the ''Ṣaḍaṅga''-s in the line:

	~~In the past all moral and religious edicts were inscribed on the stone walls of temples~~. ~~In a sense the temple in ancient and medieval times was the "subregistrar~~'~~s office" that "registered" all [acts of, contribution to] dharma. In the princely state of~~		''Vēdamōḍu aṟu aṅgam āyiṉān.''
	Travancore there used to be an official called “Tirumantira olai". In the old days all kings in Tamil Nadu had such an official. He was like the present-day private secretary. His duty was to write down the ruler'~~s orders or communication and the royal message would be sent to the people concerned.~~

	In ~~those days the raja had to be informed about~~ all ~~private charities. In fact they required the royal asent~~ and were ~~instituted on royal orders. These were written down by~~ the ~~olai with these concluding words, “to be inscribed on~~ stone ~~and copper.” The royal command was passed on to the place which received the charity. The authorities there had all this inscribed on the~~ walls of the ~~local~~ temple~~. Most~~ of the ~~stone inscriptions to be found in temples are~~ of ~~this nature~~.		In earlier times, all religious and charitable endowments were inscribed upon the stone walls of temples. In one sense, the temple served as the registrar's office of those days, recording every act performed in the cause of ''dharma''.

	~~Inscriptions were also made on copper- plates. If more than one plate~~ was ~~needed,~~ the ~~plates were pierced and held together with a ring. The local council or assembly had to accept these inscriptions~~. ~~The copperplates were kept underground in~~ the ~~temple premises in a place called "ksema"~~. ~~The life~~ of a ~~land, its destiny,~~ was ~~entrusted in the hands of the lord and it was natural that the temple was considered the standing monument~~ to ~~its life. It had something of the function of~~ the ~~registrar~~'s ~~office,~~ the ~~epigraphy department, and so on~~.		In the princely state of Travancore there was an official known as the ''Tirumaṇḍira Ōlai''. Similar officials existed under the Tamil kings of earlier times. His role was much like that of a modern private secretary. It was his duty to record the king's commands and communications and convey the royal orders to those concerned.

	~~Let me now come~~ to ~~subject~~ of the ~~local assembly~~.		In those days, all acts of private charity had to be reported to the king. Such endowments required royal approval and were formally instituted through royal orders. The ''ōlai'' recorded these orders, concluding with the instruction that they were "to be inscribed on stone and copper." The order was then sent to the locality receiving the endowment, where it was engraved upon the walls of the temple. Most of the inscriptions found today on temple walls are of this nature.

	~~Every village had a Brahmin sabha or assembly~~. ~~Its membership~~ was ~~open to those who knew the Vedas and the Mantra-Brahmana. People guilty of certain offences and their relatives~~ were ~~debarred from membership. The names of candidates wanting to be members were written on pieces of palm-leaf~~ and a ~~child would be asked to pick one from the lot~~. The ~~one whose name was inscribed on it was adopted as a member. Details of such elections to the~~ local assembly are mentioned in theUttaramerur Inscriptions. There were a number of divisions of the sabha to look after different subjects like irrigation, taxation, etc. All charities, whether in the form of land or money, had to ~~be made through the sabha~~. ~~So too cattle offered to~~ the temple or the ~~lamps to be lighted there~~. The ~~members~~ of the ~~sabha had to give their written consent for all this. This is how we have come~~ to ~~know~~ the ~~names~~ of ~~some of them~~. ~~We also learn~~ the ~~titles conferred on some Brahmins like "Sadanganiratan" and "Sadangavi", the latter being an eroded form~~ of ~~"Sadangavid" "Sad+anga +vid" = one who knows~~ the ~~six angas or limbs~~ of ~~Vedic learning. From these old inscriptions we come to know that there were many such Brahmins even in small Villages~~, ~~Brahmins proficient in the "Sadanga". That is why Vedic rites themselves came~~ to ~~be called "cadangu" in Tamil Nadu. The Brahmin who gave away his daughter in marriage to Sundaramurtisvami was called "Cadangavi Sivacariyar~~.”		These records were also engraved upon copper plates. Where more than one plate was required, they were pierced and fastened together with a ring. The local assembly had to ratify these grants. The copper plates were then preserved within the temple premises in a secure repository known as the ''kṣema''. The welfare and continuity of the land were entrusted to the presiding Devatā of the temple. It was therefore natural that the temple functioned not only as a place of worship but also as the repository of legal, historical, and administrative records, fulfilling roles comparable to those of a registrar's office and an archive.

	~~The six Angas are Siksa (Phonetics); Vyakarana (grammar); Nirukta (lexicon, etymology); Kalpa (manual~~ of rituals); Chandas (prosody); Jyotisa (astronomy-astrology). A Brahmin must be acquainted with all. That he must be well- versed in the Vedas goes without saying. He must first learn to chant them and proficiency in the ~~six Angas will later help him to gain insights into their meaning~~.		Let me now turn to the subject of the local assemblies.

	~~Siksa is~~ the ~~nose~~ of ~~the vedapurusa~~, ~~Vyakarana his mouth~~, ~~Kalpa his hand~~, ~~Nirukta his ear, Chandas his foot~~ and ~~Jyotisa his eye~~. The ~~reason for each sastra being identified with~~ a ~~part~~ of the ~~body will become clear as we deal with~~ the ~~Angas individually~~.		Every village possessed a Brāhmaṇa ''sabhā''. Membership was open only to those who had studied the Vedas and the ''Mantra-Brāhmaṇa''-s. Those guilty of certain offences, together with their close relatives, were disqualified from membership. The names of eligible candidates were written on slips of palm leaf, and a child was asked to draw one from among them. The individual whose name appeared on the selected slip became a member of the assembly. Details of this method of election are preserved in the Uttaramerur inscriptions.

			Within the ''sabhā'' there were separate committees responsible for matters such as irrigation, taxation, and other public affairs. All charitable endowments, whether of land, money, cattle presented to temples, or lamps endowed for perpetual worship, had to be administered through this assembly. Every such act required the written approval of its members.

			It is through these inscriptions that we have come to know the names and titles of many Brāhmaṇas. Among the titles frequently encountered are ''Ṣaḍaṅganirata'' and ''Ṣaḍaṅgavid''. The latter, though sometimes appearing in inscriptions in an abbreviated form, literally means "one who is proficient in the six ''Vedāṅga''-s."

			These inscriptions show that even in small villages there were numerous Brāhmaṇas thoroughly versed in the ''Ṣaḍaṅga''-s. It is for this reason that Vedic rites themselves came to be called ''caṭaṅgu'' in Tamil. The Brāhmaṇa who gave his daughter in marriage to Sundaramūrti Svāmigal was himself known as ''Caṭaṅgavi Śivācāriyar''.

			The six ''Vedāṅga''-s are ''Śikṣā'' (phonetics), ''Vyākaraṇa'' (grammar), ''Nirukta'' (etymology and lexicon), ''Kalpa'' (ritual procedure), ''Chandas'' (prosody), and ''Jyotiṣa'' (astronomy and astrology). Every Brāhmaṇa is expected to be acquainted with all of them. It goes without saying that he must first master the Vedas themselves. After learning to chant them correctly, proficiency in the six ''Vedāṅga''-s enables him to penetrate their deeper meaning.

			''Śikṣā'' is the nose of the ''Vedapuruṣa'', ''Vyākaraṇa'' His mouth, ''Kalpa'' His hands, ''Nirukta'' His ears, ''Chandas'' His feet, and ''Jyotiṣa'' His eyes. The reason each of these disciplines is identified with a particular limb of the ''Vedapuruṣa'' will become clear as I speak of them individually.

	==References==		==References==
	[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]		[[Category: VOICE OF THE GURU PUJYASRI CHANDRASEKHARENDRA SARASWATI SWAMI- "HINDU DHARMA", The Universal Way of Life]]

Talk:The Vedas:Greatness of the Vedas

Sachi Anjunkar — Tue, 04 Aug 2026 15:15:56 GMT

← Older revision		Revision as of 15:15, 4 August 2026
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	[Here I have already narrated the story of Tiruvaḷḷuvar, the ''Tirukkuṟaḷ'', and how the poets of his age came to regard Tamil as equal to Sanskrit because it now possessed a work equal to the Vedas. That account has been given earlier.]		[Here I have already narrated the story of Tiruvaḷḷuvar, the ''Tirukkuṟaḷ'', and how the poets of his age came to regard Tamil as equal to Sanskrit because it now possessed a work equal to the Vedas. That account has been given earlier.]

	The Śaivas regard the ''Tiruvācakam'' as the Tamil Veda~~. Christians in India refer to the Bible as the ''Satya Veda''. Thus we see the unique place of honour accorded to the Vedas~~.		The Śaivas regard the ''Tiruvācakam'' as the Tamil Veda.

	The Vedic river is ageless. It flows across the length and breadth of our land as the very life-blood of our civilisation. This river must never be allowed to dry up. There is no greater responsibility resting upon a Hindu than preserving the Vedas as a living and vibrant tradition.		The Vedic river is ageless. It flows across the length and breadth of our land as the very life-blood of our civilisation. This river must never be allowed to dry up. There is no greater responsibility resting upon a Hindu than preserving the Vedas as a living and vibrant tradition.