Deivathin Kural # 27 of (Vol 2) of 25 Sept 2007.

Om Namah Sivaya.Deivathin Kural # 27 of (Vol 2) of 25 Sept 2007.(continued from DK # 26 of 24 Sept 2007.)13. When we say that Rishis are the Mantra Drashtas or Seers of the Mantras, where were the Mantras before that? If we call them as, 'Anadi', did they come into existance at the time of initial creation? Where were they before they were found? If you say that they were created at the start of creation, it would mean that Paramatma created them. Then did He lose them? Then did the Rishis search and recover each part? But, if you say so, still Vedas cannot be 'Anadi', because, there is a clear account of when this present creation came into being. 14. The present Yuga is Kali Yuga, preceeded by Dwapara, Treta and Kruta Yugas respectively. Kali is to last for 4,32,000 years. The Yugas preceeding were, twice, thrice and four times that respectively. Thus one Chatur Yuga is 43,20,000 years. Thousand such Chatur Yugas make a day for Brhma. His night is equal. As per this calculation, the present Brhma is just above 50 years of age. Whenever for any Karma Function, we mention the exact date, as per this 'macro cosmic calculation' , in so and so year, month, moon paksha, day and yamam. The point I am making is that, even in cosmic proportions, there is a time limit, even for Brhma the Creator. So even He is not 'Anadi'! His creation, this universe is also not 'Anadi'. Then what is the meaning of saying that the Vedas are 'Anadi'?15. Even before the Creation, Paramatma is and Brhma was not. That Paramatma, that is Brhmam, is beyond time and space, for ever everywhere. That is 'Anadi'. Everything came into being from that. Instead of doing things Himself, He created through Brhma; sustained through Vishnu; and dissolved through Rudra. Then the Brhma, Vishnu, Rudra; are also dissolved and the process of Re-creation commences. That is why, there is an age for Brhma. The present Brhma, once He completes His 100 years of His Scale, His life will be over and another Brhma will come into being. He will have to start the process of evolution and creation once again. Does it mean that Paramatma will create the Vedas again, before creating the next Brhma? We can discern from the Sastras, that Vedam was already there, before 'Srushti' or Creation. Because, Brhma Himself did the job of creation by using the Veda Mantras only. I will elaborate on how the act of creation was done using the Mantras, which are only sounds. But, here my intention is to insist that, before Rishis, before creation, before Brhma, the Vedas were already there. Brhma Himself could carry out the act of creation, with the help of Vedas only! So, it is said in the Baghavatha and other Puranas while describing, how creation was done.16. So, is this the reason for calling Vedas, 'Anadi'? Can we take it that Vedam and Paramatma, both are 'Anadi'? This is also wrong. If we say that, before Srushti or Creation, God created the Vedas, then again, it means that, there was a time when Vedam was not yet created. Then to call it 'Anadi' is a lie! If we say that both Easwara or Paramatma and Vedas are 'Anadi', then neither of them could have created the other. To say that there were two 'Anadi's is also wrong. Everything seems to be total confusion confounded!17. Without being created by God and without being seperate from God, how can Vedas be 'Anadi'? For this big Question Mark, Vedam itself provides the answer. In a part of Veda, that is in Brhadaranyaka Upanishad, (II.4.10), it says that, "Rik, Yajus, Sama, Atharva Vedas are God's breath!" The word used is "nisvasitham", meaning 'air of breath'. Can we be alive without our breath? We cannot be. Is it not so? So, Vedas are God's breath. He is 'Anadi'. He is forever. So Vedam as His breath is also forever 'Anadi'.18. A point to note here. Even God is not mentioned as the creator of Vedas, as we cannot claim to have created our breath! From the time we are there, our breath is also there. Similarly are Vedas and God! We cannot say that He created or wrote them. Vidyaranya Swamigal, (Sankaracharya of Sringeri Peetam, of this century), who wrote Bhashyam on Vedas, while assuming His own Guru as God, says, "...yasya ni : swasitham veda :...". 'For whom, vedas are the breath', he says. Here too, there is no claim, that his Guru, (as God) authored the Vedas.19. Baghawan in Gita says, "I am the One to be known through all the Vedas", (vedaischa sarvei: aham eva vedya:). Having said so, He does not claim to be 'Veda Kruth', but only 'Vedanta kruth' or 'Veda vith', (there by to mean 'not the creator of Veda' but only 'the one who has finalised the end principles of Veda, ie., Vedantakruth or Knower of Veda that is Veda vith').20. As He said in Gita, in Bhagawatham too, nowhere does God claim that He is the Author or Creator of Vedas. There is a mention of the fact that, 'the vedas were revealed in His Heart, like the lightening on the cloudy sky'. The word used is 'Spuranam'. Spuranam could be translated as 'self revelation' and not creation. The original Rishi who could recognise all the Veda Mantras, was Brhma. It is God who revealed all that to Him. How did He teach all that. Was it a talk or lecture? Bhagawatham' s first slokam says, "tene brhma hrudaya aadi kavaye". That means a communication from heart to heart. That means also the Vedas are all the time in the heart of God, the Paramatma and He did not create it! He only had to decide to impart all the knowledge of the Vedas to Brhma; and all the data transfer is instantly complete. With those sounds of the Vedas Brhma started his business of creation!21. Tevaram in Tamil calls Easwara, "vediyaa, vedagitaa", "sandoga saamam odum vaayaanai". Mentioning the names of the various branches of the Vedas, Tevaram says that He is all the time singing those portions of the Vedas. His breath itself is singing only. Our breath is known as, "hamsa geetham". Thus, Easwara's music of His breath is the Vedam. Tevaaram further goes on to describe Easwara, "...wearing the Poonool , with white stripes of the ashes effulgent all over His body, repeatedly bathing (...abhisheka priya:...),chanting the various parts of the Vedas...", we have to wonder If Parameswara Himself is the greatest Ganapadigal? But nowhere does the Tvaaram ever say that God is creating the Vedas!22. Vaishnava's Divya Prabandham too talks of Vedas and Veda Yagnas, quite a lot. But I do not remember, if Perumal is described to be chanting the Vedas, mentioned in Nalayira Divya Prabhandam, anywhere. Pugazhendi Pulavar, talking about Mahavishnu's prompt response of "What?", to Elephant Gajendra's shout, "Aadimoolame. ..", says, "vedathin mun ninran: Vezham mudale ena azhaippa, En enran engatkirai.. ". Herein I do not think that the phrase, "..vedathin mun ninran.." should be construed as earlier to Vedam in time, but as 'occuring at the start of all vedas'. Look at how Perumal's procession takes place. First there are the Thiruvaimozhi Oduvar's party. Then the Utsavar on a Palanquin. Then come the Ganapadigal chanting the Vedas. Thus also He is 'Vedatin mun ninran'!23. In the Aagamas of Vaishnavas and their Puranas, nowhere does it say that Mahavishnu created the Vedas. Often there is a descrition of God as, 'yagna swaroopi or Vedas swaroopi'. The Eagle or Garuda Vahana of God, is said to be 'Vedas swaroopam'. 24. In Purusha Suktham, which is part of the Veda, there is a mention of the birth of Vedas. But Purusha Suktham itself is too allegorical and symbolical, to draw a direct meaning of the birth of Vedas. In it, the Parama Purusha is offered as a sacrificial oblation, in which the Spring Season is the Ghee; Summer Season is the Samith bundles of wood; Autumn Season is Havis offered in the Yagna fire; and so on. These are practically understandable only to those who have soaked their life into the Mantras.25. All told, the Sastras say that Vedam is 'Anadi'. It is the breath of God, in the form of those sounds of the mantras, using which, Brhma created the worlds. All this will sound as so much 'bunkum', to the so called modern minds! But on detailed analysis, it will be found to contain a very big scientific truth. I am not saying that religious matters have to be acceptable to the scientists; and then only the common man should accept those! Where our science and scientists cannot reach or comprehend; that Paramatma Principles and Siddhantam, need not be brought in to the purview of Science. There may be many things in such discussion, which seems most unscientific. But, that does not mean that they are to be disregarded.26. But, the point being considered here is, how could the "sounds of breath be Mantras and how could anyone using them create the entire Universe; and most importantly, how could such a statement be acceptable to Science?"(To be continued.)Sambhomahadeva.