www.telugubhakti.com Digest Number 4689

9 Messages

Digest #4689
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Satsangam by p_gopi_krishna
Satsangam by p_gopi_krishna
Spiritual by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna


Wed Jun 13, 2018 3:38 am (PDT) . Posted by:


At first a spiritual seeker should search for a Sat Guru and should have his Darsanam by downgrading himself that is to bend down before Sat Guru to acquire Absolute knowledge like an ant which finds out Gudh(Sugar)
Secondly the seeker should nullify Deha Moham(Passion towards the body) through controlling the senses by making an habit of taking the tea/coffee without sugar as sweet and the tea with sugar as bitter through continuous practice.
Thirdly the seeker should control Manasu(mind) through destroying the six viruses of mind/internal enemies(Ari shat Vargam) by raising the Buddi(intellect) beyond Dvaitam(Anu Raggam and Dvesham). This act means that Buddi should embrace Viraagam(Vimukta Raagam).

Wed Jun 13, 2018 6:36 am (PDT) . Posted by:


Passion increases desire not just in intensity but also in quantity

We may sometimes see normal responsible people become alcoholics and wonder: how does anyone get so bound by desire?

Gita wisdom explains that our behavior is influenced by the three modes of material nature: goodness, passion and ignorance. Among these modes, the Bhagavad-gita (14.12) indicates that the mode of passion is characterized by insatiable worldly desire.

Significantly however, desire doesn't become insatiable overnight; it comes to that dangerous level by growing gradually in intensity and quantity. Let's understand how this happens.

Intensity: Every time someone drinks alcohol, thereafter the desire to drink tempts them with greater force. Over time, that force may become so intense that it distorts their character – even if they had been principled, their desire for alcohol can make them lie, cheat, steal or even kill..

Quantity: When we indulge in desire, it impels us to indulge in greater quantity. Initially, someone may be pushed by desire to drink weekly or monthly. But over time, they feel pushed to drink daily or even hourly – till the desire haunts them all day; alcohol becomes their first thought on waking up and their last thought before falling asleep.

How can we prevent such alarming aggravation of desire? By its regulation and redirection.

Above the mode of passion is the mode of goodness which illumines us with the knowledge that we are spiritual beings. This insight strengthens our intellectual conviction to regulate our worldly desires.

And above the mode of goodness is transcendence, wherein we realize that we are eternal parts of the all-attractive supreme, Krishna, and are meant to delight in lasting spiritual love for him. We can redirect our desires from the world to Krishna by practicing bhakti-yoga. When we connect devotionally with him, we get a higher taste that purifies us of our lower desires.

Read more http://www.gitadaily.com/passion-increases-desire-not-just-in-intensity-but-also-in-quantity/ http://www.gitadaily.com/passion-increases-desire-not-just-in-intensity-but-also-in-quantity/

Wed Jun 13, 2018 7:02 am (PDT) . Posted by:


Different Convictions in the Gita

1. Lord Krishna's Conviction

Lord Krishna attaches special importance to devotion and considers it the supreme spiritual discipline. Though He also mentions His conviction in the disciplines of knowledge, action and devotion and in the study of the Gita, yet He lays great emphasis on devotion.

In the thirtieth verse of the third chapter the Lord mentions the topic of devotion by asking Arjuna to surrender all actions to Him. Confirming the same point in the thirty first and the thirty second verses by positive and negative inferences the Lord declares - Those who with an uncaviling and devout mind follow this teaching of Mine are released from the bondage of actions. But those who carp at My teaching and act not there on, know them to be ruined.

The Lord while mentioning the enlightened yogi of meditation declares that he who looks on all as one, on the analogy of his own self and judges pleasure or pain with a similar eye, such a yogi is regarded as the supreme (6/32).

Hearing the yoga of meditation when Arjuna says that it is difficult to control the turbulent mind, the Lord answers that the mind can be controlled by practice and dispassion. He tells his conviction by declaring ''Yoga is hard to attain by the man whose mind is not subdued; but it can be attained by him who has controlled his mind" (6/36).

Power of discretion is at the base, at the root of all spiritual disciplines because a striver has to apply discrimination in all disciplines. Therefore the Lord mentions His conviction - The knowledge of Ksetra (Field) and Ksetrajna (knower of the field) is deemed by Me as true knowledge (13/2).

At the beginning of the eighteenth chapter the Lord first mentions four kinds of views of philosophers and then declares His convictions-- All actions should be performed giving up attachment and hope of fruit, this is My certain and supreme verdict (18/6 ).

Glorifying the study of the Gita the Lord declares-- He who studies this dialogue of ours (the Gita) by him I shall be worshipped by wisdom sacrifice; such is My conviction (18/70).

The above mentioned facts reveal that the Lord supports the path of devotion four times, the yoga of meditation two times and the Discipline of Action, the Discipline of knowledge and the study of the Gita each once. It means that He glorifies devotion more than other means.

2. Arjuna's Conviction

In the context of the yoga of meditations, Arjuna regarding the restlessness of mind as an obstacle to the attainment of yoga in the form of equanimity, mentions his conviction. The mind verily is restless, turbulent, strong and obstinate. I consider it as difficult to control as the wind (6/34 ).

Hearing the Lord's glories and His yogic power and being influenced by them, Arjuna says to the Lord- I believe as true all that you tell me (10/14).

Seeing the Cosmic-Form of the Lord Arjuna comes to know in an exceptional way the Lord's form as Formless and Attributeless, with Attributes and Formless, and With Form and Attributes. Thus Arjuna by revealing his conviction says that You alone are the imperishable, the Supreme Being (Aksara) worth realizing. You are the ultimate refuge of this Universe; the protector of eternal Dharma (duty and righteousness) and You are the eternally imperishable Being - such is my conviction. (11/18)

Arjuna on seeing the cosmic and the terrible form of the Lord, Arjuna was quite influenced, he came to realize the glories of the Lord, that God is so radiant. Thus he remembers all his past mistakes, and says that out of ignorance not knowing your greatness, I have called out to you only as a friend ''O Krishna! O' Yadava ! O Friend!' for this I seek forgiveness from You. (11/41)

The meaning of his convictions is that for one, he realized his own weaknesses, and secondly, he realized the glories of Lord Krishna. If these two points are know by an aspirant, then he will surely cross this worldly ocean..

3. Sanjaya's conviction

Sanjaya already knew Lord Krishna's glory and influence but by perceiving the Lord's special grace on Arjuna, he was specially influenced. So he declares his verdict, "Wherever there is Krishna, the Lord of yoga and wherever there is Arjuna, the wielder of the bow, there are goodness, victory, glory and unfailing righteousness; such is my conviction" (18/78).Sanjaya's conviction reveals that the Pandavas will gain a victory over the enemy undoubtedly.

4. The Conviction of the perfected soul

Describing the state of the God-Realized soul who has attained this state through Dhyanayoga, the Lord declares, "Having gained the supreme bliss, the God-Realized soul does not reckon any other gain greater than that and wherein established he is not shaken even by the heaviest affliction" (6/22)

The enlightened souls who have true insight into the modes of Nature know that it is the modes (in the form of senses) which move among modes (in the form of the objects of perception). By holding this view they are not attached to actions and objects. It means that a perfected (enlightened) soul has neither the sense of doership, nor that of enjoyership.

5. The Conviction of A Striver & A Deluded One

A striver following the path of knowledge has the conviction that the senses move among sense objects viz the actions are takng place in senses and he does nothing at all, (5/8-9). It means that he does not consider himself a doer. But the worldly (deluded) people who do not know reality, clouded by egoism hold the opinion 'I am the doer' (3/27). He who is a doer has to become an enjoyer and so he has to take birth in order to reap the fruit of actions.

6. Convictions Of a Devotee & A Non-Devotee

God is the origin of all and all the activities in the world are going on by His power; knowing thus the devotees with faith and devotion worship Him (10/8) But the non-devotees (ignorant) think that God like other human beings is a man who also follows the cycle of birth and death (7/24).

7. Convictions of the Persons of Divine & Demoniac Traits

The men possessing divine traits knowing God as the source of all beings and the imperishable, with a single mind (renouncing the desire for pleasures here or here after) worship Him (9/13). The men of demoniac traits hold the opinion that in the world there is nothing except sensous pleasures and prosperity (16/11).

Those who hanker after mundane pleasures and prosperity attach importance to the world and think that it is real while the strivers engaged in devotion to God realize that the world is unreal while God is real. The conviction that the world exists is para-dharma (duty of others), while the conviction that the world is unreal and God is real is sva-dharma (one's own duty) because God is one's own. [In the twenty sixth verse of the second chapter and fifty ninth verse of the eighteenth chapter the term 'manyase' has been used for others' conviction rather than one's own conviction. In the first verse of the third chapter the term 'mata' has also been used for other's conviction. Similarly in the thirty fifth verse of the second chapter the term 'mamsyante' and in the fourth verse of the eleventh chapter, the term 'manyase' have been used in the sense of 'possibility. prakrtau jaayate yattat sahajam parivartanammanusyah kurute yattannu tanam parivartanam In Nature and in the world, the evolute of Nature the change that is taking place is natural change while the new action performed by a person is the new change. The natural change undergoes continuously in bodies of persons, gods, ghosts, evil spirits, celestial musicians, demi-gods etc. as well as in the sun, the earth, the moon, the stars, the planets, trees, plants, creepers birds, beasts, insects, oceans and mountains ete. Some times this natural change is said to be taking place in Nature (13/29) while sometimes it is said to be taking place in the modes of Nature (3/27).

It means that in the whole creation what ever change is taking place in bodies of moving and unmoving creatures as well as in insentient objects is natural. The human body experiences birth, childhood, youth, old age and death (2/13).

This is natural change. But a person also undergoes new change. As good company, study of sacred books, chanting of the Lord's name lead a person to goodness, so do the company of passionate and ignorant persons and study of such books lead him respectively to the modes of passion and ignorance.. The men of the mode of goodness go to higher regions, those of the mode of passion remain in the middle while those of the mode of ignorance go to the lower regions (14/18).

New change can also be observed in birds and animals etc. As even a monkey can act as a soldier or a cyclist having received training. But it can't undergo such spiritual change which may lead it to salvation. The reason is that its life is to reap the fruit of its past deeds rather than to perform new deeds which is possible for human beings. Therefore a lion incurs no sin if he kills and devours any animal because he enjoys the fruit of his past deeds; he can not perform new action. A human being takes birth in high or low social order (caste) according to the past deeds. But new actions can change the course of his life. The bad company and training can conduce a man of the high social order to a down fall while good company and training can make a man of a low social order virtuous and saintly. Such a man can be a model for others by inculcating uncommon virtues.

From book ' Gita Darpan ' by Swami Ramsukhdasji

Wed Jun 13, 2018 7:12 am (PDT) . Posted by:


What was the Mission of Sri Krishna?


Someone inquired: "What was the mission of Sri Krishna?"

Response: Harih Om. To understand the 'Mission' of Sri Krishna, we have to first look at the purpose for which he was invoked as an avatAra.

Bhagavan himself reveals in the Bhagavad Gita, Chapter 4- Verses 7 & 8:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥

Whenever dharma is on the decline, and the adharma on the rise, I (Sri Krishna) come forth.

For the protection of the good individuals (sAdhunAm) and the destruction of the wrong-doers (duShkRtAm). To (re)establish dharma, I manifest in every era.

To add some more, my Guru, Pujya Swami Dayananda Saraswati ji (Arsha Vidya Gurukulam) highlights that if adharma can be kept at bay through the efforts of dhArmis, then an avatAra is not needed to set things right. However, when the propensity for adharma (and consequently the number of adharmis embodying this propensity) grows to a point where dharmis are in a abject minority, the only thing they can do is pray sincerely for a solution. The avatAra, then, is an answer (in the form of kArmika results of the prayerful) to these prayers.

Vēdānta Study Group <vedant.study@gmail.com>


Wed Jun 13, 2018 7:28 am (PDT) . Posted by:


Our body is not ours to abuse by arbitrary austerity

We often think of ourselves as our body or at least think of the body as ours. When we get spiritual knowledge, we understand that we are souls, parts of God, and that our body is a vehicle meant to be used for furthering our spiritual growth. One well-known implication of this vehicular understanding of the body is that we shouldn't abuse it by arbitrary indulgence. Another less-discussed implication is that we shouldn't torment it through arbitrary austerity either.

Austerity can be a potent practice, provided it is practiced under scriptural guidance for fulfilling life's ultimate purpose: spiritual evolution towards love of God. The Bhagavad-gita (17.05-06) reproaches those who abuse their body by doing austerity for egoistic purposes. Such people may want to show the world how self-controlled they are – they have no spiritual purpose.

Usually, our self-centeredness impels us to pander to the body, but sometimes it may impel us to deprive the body. Srimad-Bhagavatam describes the demon Hiranyakashipu who performed phenomenal austerities for the demonic purpose of destroying God. Such austerity is in the mode of ignorance, for it ignores life's purpose: spiritual evolution. Hiranyakashipu's austerity was not for devotion to God, but for destruction of God.

The essence of the demonic mentality is not just sensual indulgence; it is malevolent defiance of God. That defiance usually manifests as indiscriminate indulgence, but it can occasionally manifest as indiscriminate abstinence too.

By regular Gita study, when love for God becomes our life's driving purpose, we can incorporate healthily into our life various practices for inner growth such as austerity. The Gita also recommends bhakti-yoga as the time-honored process for spiritual evolution. When we get a taste for transcendental joy through regular bhakti-yoga practice, we outgrow the craving for mundane pleasure, be it through physical indulgence or through egoistic abstinence.

Read more http://www.gitadaily.com/our-body-is-not-ours-to-abuse-by-arbitrary-austerity/ http://www.gitadaily.com/our-body-is-not-ours-to-abuse-by-arbitrary-austerity/

Wed Jun 13, 2018 6:47 am (PDT) . Posted by:


How to develop the practice of seeing God by the 'self - Sadhaka group.

Questioner ‒ How to develop the practice of seeing God by the 'self' (swayam) ?

Swamiji ‒ God could never be seen through practices (abhyaas) ! God cannot be beheld through practice, rather He can be seen through inner longing (laalsa). If you reach a state where you cannot live without God, and you will die without Him - then He will be beheld. One cannot behold God, by Divine Name repetition (japa), meditation, loudly chanting the holy name, regular study of scriptures, prayers, visiting holy places, etc. When you reach a state where you cannot live without God (your life-force will end) then surely you will meet God. Besides this, He cannot be realized by any other means, He simply cannot ! This is the absolute truth ! It is not that you can bring God under your sway, by some means ! Don't even have such notion that by doing so vigorous Japa (repeating the Lord's holy name), by meditating and contemplating on Him, you will behold Him. He can be realized only from deep longing and craving for Him from within. And that craving must also be genuine then only you will meet Him, or else even if you die, you will not meet Him. If the longing is superficial, then even if death comes, God will not care in the least bit !

There can be many detached, very knowledgeable great men, renunciates who can become saints and great souls, but without an inner longing, they too cannot meet God ! God cannot be bought at any cost. Do not think so even in your dreams !

Questioner ‒ How to awaken that inner longing for God ?

Swamiji ‒ Completely leave all worldly cravings, then longing for God will be awakened. Let there remain no craving whatsoever for the world. Not even the desire to live. While holding on to worldly desires, longing for God will not be awakened.

You can know the real nature of things (tatvagya), you can be liberated, but it is not so that you can will attain God ? Attaining God is a different matter ! Even a wise man (jnaani) cannot understand talks of God ! Even the tatvagya, the liberated souls (jeevan mukts) do not have the power to understand God ! But God will appear even on hearing the cry of a cow even though she doesn't know about God or understands what God is !

From book 'Not Me, Not Mine' by Swami Ramsukhdasji

Wed Jun 13, 2018 6:50 am (PDT) . Posted by:


Does God also have a longing to meet us ? (Apr 5, 2018)

Posted by: sadhak_insight

Questioner ‒ Does God also have a longing to meet us ?

Swamiji ‒ He has an immense longing within to meet us. No one else has as much of a longing as He does ! In His mind, He longs to meet everyone. It is due to this longing within Him, that you do not last in any situation for long. You are simply unable to stay put under any circumstance.

God is singularly unique ! He will make Himself visible to a cow and her calf, but not to great men and saints, nor the wise, nor the liberated souls ! He wants genuine love. He will not come when there is insincere love, not even if you are dying ! But if the love is genuine, he will surely come. Out of love he ate Karmabai's kichadi (lentil-rice cooked) ! Love is most exceptional of all !

Questioner ‒ If God also desires to meet us, then why does He not make us behold Him (make Himself visible to us) ?

Swamiji ‒ God has given you that right, and if you think according to your right, then He will appear. He has given you the right to love, but you become deluded, then how can he come ?

He has not given you the entitlement over attachment, delusion, ignorance, enjoyment of pleasures, and hoarding. God has given all beings the right to love. All of mankind can attain God. But you all are entangled in enjoyment of pleasures ! God will not force Himself upon anyone. He never snatches away anyone's rights. God hungers for your feelings.

Wed Jun 13, 2018 7:21 am (PDT) . Posted by:


Lost Rig Vedic Shaakhaa Discovered after Centuries


After millennia a Tradition is Reborn.

Such is Banswada, a small town in Rajasthan. It was here that a whole recension of the Rig Veda has been discovered, thought to have been lost for centuries. Here, on the border of Gujarat, are two septuagenarians who are the last two living reciters of the Shaankhaayana Shakha of the Rg Veda.


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Rohit Bharadwaj is a man on a mission.

He wants to have the 21 nitya sacrifices performed again in Madhyadesa, the original homeland of the Vedas and the very air ring with the songs of the Sama Veda and the most ancient Rks.

He has seen a future of an air with rising smoke from the agnihotra, the earth trodden by horses led to the soma sacrifice and of somayajis taking the ritual avabhrita bath at the conclusion of the somayaga.

It is the future he and his team of scholars have pledged their lives to.

Out of the mists of Time

Imagine a whole version of the Iliad, sung by bards as in Homeric times. Imagine a full manual dedicated to the ritual performance of the Iliadic drama, lost for centuries. Now imagine finding 2 old men in a remote Aegean island singing the stories, unchanged across the centuries, in a village of people dedicated to preserving it in hand-written manuscripts, carefully drafted and secreted away.

Such is Banswada, a small town in Rajasthan. It was here that a whole recension of the Rig Veda has been discovered, thought to have been lost for centuries. Here, on the border of Gujarat, are two septuagenarians who are the last two living reciters of the Shaankhaayana Shakha of the Rg Veda.

How Vedic learning is organized.

The primary corpus of the Vedic trove are the 4 – Rig, Yajur, Sama and Atharvan. Each of these Vedas has multiple recensions, called shaakhas.. Patanjali in his Mahabhaashya mentions 1131 recensions in all – 21 Rig Veda Shaakha, 86 of the Krishna Yajurveda, 15 of the Shukla Yajur Veda, 9 of the Atharva Veda and 1000 of the Sama Veda.

Each shaakha, to be considered complete – is composed of 4 parts

Samhita – the core collection of hymns

Brahmana – An expansion of the hymns and some description of the rituals that these hymns are intended for

Aranyaka – Philosophical excursions into the inner meaning of the mantra and associated ritual

Upanishad – Pure philosophical discussions.

However, this is not a water-tight definition. The Brihadaranyaka Upanishad, for example, contains descriptions of certain rituals.

Different families are required to specialize in different shaakhas, so that the task of memorizing and preserving the text is shared among many people.

Now, to the subject of ritual. Ritual manuals have been composed for grihya and shrauta rites. Grihya rites are the household rituals, starting from the garbhaadhaana ritual before a child is conceived, to the seemantonnayana ritual for pregnant women, to the choula ceremony at the time of the first tonsure of a child, the upanayana or beginning of studies and so on.

More complex are the shrauta sutras – manuals composed for the performance of major rites. These rites mainly take the form of fire-sacrifices or homa/havanas. These rituals (or karma, literally meaning 'something done' or 'activity') are organized into

Nitya karma – to be performed as a duty, with expectation of no reward

Kaamya karma – performed with certain benefits in mind

Of the nitya karma performed in the shrauta fashion, they are further divided into 21 rites

7 paaka yajnas (literally cooked sacrifice) – simple rituals performed at home, such as the aupasana, vaishvadeva rituals

7 havir yajnas (literally burnt offering or oblation) – more complex rituals, which can be performed at home. These requires the tretagni – or 3 rituals fires permanently burning for the householder. The well-known agnihotra rite is the primary one, to be performed every day by the householder.

7 soma yajnas – the most complex rituals, which involve the offering of the famed soma juice. These are simply the most complex ritualistic behaviour ever recorded anywhere among human beings, such the intricately choreographed atiratram, which is a 12-day non-stop performed, continuing through the night (hence atiratram).

Ritual manuals are allocated to different shaakhas and regions. The Bodhayana and Apastamba Shrauta Sutras, for example, are designed for Krishna Yajur Veda and the Baashkala or Aashvalaayana Shakhas of the Rig Veda.

Sutras, by their very design, are concise and cryptic in their brevity. They were designed for easy memorization and transmission.

They are further elaborated upon by commentators, and the commentaries are called Bhashyas.

Of the extant shaakhas, the Aashvalaayana Shaakha of the Rig Veda is the best preserved and has most practitioners in the South of the Vindhya mountains.

In the North, the given book of Shrauta is the Kaatyayana Shrauta Sutra, whose related Yajur Veda rescenscion is the Vajaseyani Samhita of the Shukla Yajur Veda. The associated Sama Veda rescenscion is the Kauthuma Shaakha. The Kauthuma Shaakha, again, has 2 recitation styles, called paddhatis (literally 'procedure') – the Madra paddhati, and the Gurjara paddhati. The Madra paddhati (which originated in the Madra region, said to be the Ravi-Chenab doab in Pakistani Punjab), is well preserved among the Sama Veda reciters in the South. The Gurjara paddhati, however, has no more than 10 experts left, almost all of them resident in Kashi, prominent among them being Shri Sharat Joshi.

The Rig Veda shaakha associated with the Kaatyayana Shrauta Sutra is the Shaankhaayana. This was thought to have been lost, save for a rare text published several decades ago.

This brings us back to our tale.

A Fellowship Is Born

We begin our tale in 2014, when Mohit, a young engineer working for a multinational IT Corporation in Noida, was scouting the possibility of improving his repertoire of Yajur Veda, when he met Gyanendra Sapkota, a scholar from Nepal, who shared his passion for reviving the Shukla Yajur Veda Shrauta ritual. It was from scholars in Gujarat that the duo learnt of the last two people proficient in chanting the Samhita of the Shaankhaayana Shaakha, thought extinct.

Vaidika Bharata 02 Gyanendra Sapkota

Picture 2 Gyanendra Sapkota

After visiting Banswada in November 2014, they were joined in their quest by Abhijeet Dinkar Savale of Tryambakeshwar, a young man in his 20s, who had completed studies in the Shukla Yajur Veda and who had learnt Vyakarana (grammar) from Shri Gyanendra Sapkota, while Gyanendra was teaching in Varanasi.

Abhijeet's hereditary shaakha was the Rig Veda, but he was forced to undergo basic training in the Madhyandina Shaakha of the Shukla Yajur Veda instead. Despite his family's straitened circumstances, Abhijeet volunteered to spend years in learning the Rig Veda, in order to carry forward the legacy bequeathed to him.

It is but a manifestation of the eternal nature of Sanatana Dharma that three people, a Maharashtrian Madhva, an engineer from Mathura and a Sanskrit Scholar from Nepal, were brought together on this quest to revive a millennia-old tradition, nearly extinct for several centuries.

It was during their second visit that the two exponents, Shri Indrashankar Jha and Shri Harshad Nagar, let it be known that they had handwritten manuscripts in their possession.

After Abhijeet had committed to learning the Shaakha, the three men started going through the manuscripts that were there.

Nothing had quite prepared them for what lay ahead.

Inside a secret treasure cave

What would greet them but a horde of manuscripts from centuries past. Over time, they found that the entire lost Shaankhayana Shaakha was there – Samhita, Brahmana, Aranyaka and Upanishad. To their wonderment, the manuscripts were from a wide range of periods. The earliest was a manuscript of the Shaankhaayana Brahmana that declared itself to have been scribed in Vikrama Samvat 1525, or 1468 CE. To put that in perspective, the earliest Rig Veda manuscript found thus far is from 1464 CE, now preserved at the Bhandarkar Oriental Research Institute, Pune.

From this period until the early part of the 20th Century, there were manuscripts in all centuries, with hardly any gaps beyond a couple of decades.

In this small town, a dedicated group of scholars had preserved and transcribed their knowledge continuously, from before the advent of the Mughals, through the worst depredations of British rule and beyond the rule of Queen Victoria.

And the range of these manuscripts is equally humbling. Besides the entire Shaankhayana Shakha, there were manuscripts of the Shaankhaayana Sutras for performance of Grihya and Shrauta rites, This Sutra was accompanied by the Bhashya, a commentary by an unknown scholar Narayana, whose commentary on other Sutras is in Jammu.

Another scholar, possibly local, has written the entire paddhati, or ritual performance manual.

To give the reader an understanding of the significance of this, the Grihya Sutra would merely state that an aajyabhaaga oblation would have to be given to the accompaniment of a specific Rk or hymn from the Rg Veda.

The Bhashya would further elaborate how the oblation is to be given, the specific implement to use and more details on the Rk to pronounce.

The paddhati would elaborate on how the implement is to be cleansed, with what material, if it is to be whisked with the darbha grass, how many times.. Essentially, the paddhati is purely for the practitioner, intended as a guide to choreograph every thought and action of each individual involved in the ritual.

Beyond this, there are manuscripts for various Vedangas or limbs of the Veda, for Vyakarana grammar, as well as paddhati manuals for the pronouncement of these Rks in the Ghana format.

There are manuscripts on detailed chanting guides for the Kauthuma Shaakha of the Saama Veda in the Gurjara paddhati.

It is conceivable that with these set of manuscripts, an entire Shaakha, all rituals and rites associated with it can be revived in it's entirety and in pristine glory, as it was 3500 years ago, at the earliest.

The Road Ahead

With support from sponsors, scanners have been purchased and the work of digitization and preservation of the manuscripts is continuing in full earnest.

Abhijeet Savale has taken leave of his profession as a purohit (which would give him a decent living) and spent the last 3 years in mastery of the Shaakha from the two Acharyas. He has done this for a meager stipend merely for sustenance and travel expenses. These expenses have been met by private individuals. A full pAryAyaNam, or recital, of the entire shaakha is scheduled for June 2018.

Abhijeet and Mohit are planning to start a paathashaala near Delhi, where Abhijeet shall teach the Rig Veda, Mohit the Shukla Yajur Veda, and together, the two shall conduct the Shrauta rites of yore.

This tale is destined for a happy ending, provided the Hindu Samaj wills it. It is entirely up to us to support these intrepid scholars in their journey.

You can reach the Vaidika Bharata team at:



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Wed Jun 13, 2018 7:25 am (PDT) . Posted by:


There is no evil in money, scholarship, knowledge or intelligence. But evil arises from activities that one performs using them. Pure water has no colour. Poured into a black bottle, it appears black. Poured into a red bottle, it appears red. Water has not become red or black; colour of the bottle makes the difference. When money, scholarship, cleverness and intelligence are possessed by persons in whom rajas(passion, emotion, outgoing nature) is dominant, they promote hatred, ambition and lust. When possessed by persons in whom tamas (sloth, dullness, conceit) is dominant, they promote miserliness, greed and envy. When possessed by persons in whom Satwa (equanimity, balance, purity) is dominant, they promote love, compassion, urge to serve, the unity of all mankind and world peace. The sublimation of your character to Satwa is the duty that everyone owes to themselves. This is the path, the real goal. You must ceaselessly tread the path and reach the goal.

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