!"#$%&'(")(*#+',-.(/"#"'0%+1'+$()-,/%2"-3((+#(4%5,1 6'*5.(")(7+8(4%5+$(9/:0-*#%%(1;3',(*1+#8('0+1()-,/%2"-3 By Vasu Murthy DEVIS IN VEDAS Introduction: Vedas have been considered by many scholars in the East and West to be polytheistic representing multitude of gods of nature. Vedas are also considered to be Karma KaanDa (portion of the scriptures that emphasizes rituals for lower level benefits such as attaining Heaven, getting a son etc.). Vedas are supposed to contain hymns to various gods that represent nature such as Varuna (Ocean or waters), Surya (Sun ) etc. So, Vedas are supposed to represent pantheistic animism form of worship. Upanishads have been considered to contain deep philosophical thinking that talks about monotheistic Brahman and deep philosophical concepts. This separation of Vedas and Upanishads into two separate categories does not do full justice to the contiguous philosophical thought that is present in both of them. In this article, we explore another viewpoint of how Vedas and Upanishads are part of the mystical tradition that speaks about the highest spiritual truths and have a unitary monotheistic framework. We will also show how they are part of the contiguous mystical Indian philosophical thought. In this view, popular interpretation that Vedas that the Vedic mantras represent hymns to various gods is a superficial or lower level view point. There is an inner or mystical view of the Vedas where all the hymns are prayers to a Single God or universal Godhead. Initially Yaska, the author of Nirukta (etymological compendium) tried to give an etymological approach to Vedas. This approach was largely unsuccessful because the Mystical unitary framework to Vedas had largely disappeared by that time. This approach was later reintroduced by SrImadhvAcharya (1238-1317CE) in his Rig Bhashya and a later saint in his lineage SrI Raghavendra Swamiji ( 1595-1671 CE ) in his commentary (Mantrartha Manjari) on Rig Bhashya. More recently this viewpoint has been expounded by SrI Aurobindo in his early works on Vedas and by his student, SrI Kapali Sastry. We will use this framework to study some examples of of Ambhrunee sukta and how the concept of Devi can be presented in this framework. Authorless Concept (apaurusheyatva) of Vedas: All of Vedas and Upanishads are considered to be unauthored or revealed texts. These texts are considered to have been revealed to the drushta or the vedic seers who have spiritual advancement to receive these special revelations. Thus, each Vedic mantra has the name of the Rishi who was the first to receive the revelation. This concept is accepted by all Vedantic schools of thought. This shows that Vedas and Upanishads have been received by Rishis in higher states of consciousness. The nature of the revelations to the seers or rishis at these states of consciousness must necessarily point to high spiritual truths. Traditional Interpretation of Veda according to SrI Saayanaacharya: Sayana Bhashya is considered to be one of the most important commentaries of Vedas. Historically SrI SayanAcharya has been placed in the fourteenth century in the Vijayanagara kingdom under the King Bukka and his successor Harihara II. His commentary on the Vedas is considered to be one of the most important commentaries of the Vedas. His commentary on the Vedas provides the traditional interpretation of the Vedas and is based on the karma kaanda or poorva meemamsaka perspective of the vedas. Example of traditional interpretation of the Agni sukta: Let us take the first verse of the Rigveda, in praise of Agni. agnimeele purohitam yaj~jñasya devam RutvijaM hotaaram ratnadhaatamam Rugveda 1.001.01!"#$%&%'()*+,%-.%)/0*1%2+3%4%53%+6)7%2+8"17%9%2+: Note: According to Vedic grammar, the Letter Le in agnimeele is a compound consonent that should be pronounced in between L and D in Sanskirit. Here is a very brief summary of the Commentary by SrI SAyanAcharya. The full commentary is too big to be included here. I glorify (praise- do stuti) a god named Agni, who is a high priest of sacrifice (Purohita), who is divine, who presents oblations to gods and is the possessor of great wealth. Commentary goes into the details of each of the words in 25
detail giving their root words and the usage in other places in the scriptures. We can see that this interpretation says that this verse refers to god Agni. Other verses in Rigveda refers to Mitra, varuna and other devas. Disadvantages of the traditional interpretation of Rigveda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ystical interpretation of the Vedas: Mystical interpretation of the Vedas says that all the Vedic hymns primarily speak about one Universal Godhead. Vedas are part of the same grand spiritual vision that is outlined in the Upanishads. There should be no distinction in the profound concepts outlined in the Upanishads and the concepts outlined in the Vedas. This same spiritual concepts are found in puranas and itihasa (mahabharata) composed by SrI vedavyasa maharshi. All the spiritual literature of India from Vedas, Upanishads, puranas, itihasa are speaking about the same spiritual truths. mahabharatha says this message in!"!#$%&'()*$+$,#-$.'''/01&.'%&2)(&,*&-0"'''' 3&1!(&*/&!!!"#$%&$'$()$*+$,$$-.$$/(((0$12/('$3$*)$4$56.$1#$7(((( Understanding of the Vedas should be amplified by using itihasa and puranas. itihasa and puranas are an invaluable tools in understanding Vedas. All words refer to God (sarvashabdavaachyatva) One of the inner meaning of vedas is that all words refer to God. 45'10/&6$.'6&&2&1#$'07&'0/&'8'9!:/01& 1.164.46 8 8.$$1(210$9$$/(9$$3$:$$(;<=(;0$(((( 0)12#('$)%.#,4$.'/.$%"'%$$',,$%"#$(#2'G.$+'5#.$5#+%)*+#($$ "#&#$#&$%*$H+#$I*(> H%"#&$.%'%#5#+%.$%"'%$.6--*&%$%"#$.'5#$-*)+%$*4$2)#=$'&#J$ %&*/0'/01$;'-&"'(&1&.'&&2&6&6"!'8'7&<5(&6!%#&1'=>?>=@' 26 A' $ That which all Vedas ponder. Similar sentiment is described also in Bhagavad Gita>$$/01&!%#B&'%&*/&!;'&#&20/&'/01-5'C' D#&:&/&1:E"&'=@>=@$!"#$%&"'("!"%)*'+,-."#!"'!"#/"#'0'1"2"!"345"' I alone is known by all vedas. This mystical view point goes further and says that all words, all sounds in vedas in all languages also represent God. SrI Aitareyopanishad states this clearly, ekaiva vyah- sarva ruchah sarve vedah sarve ghosha rutih prana eva Aitereyopanishad 2.2.2 '$0$$>(?@$$A('$0$1>(0$12$A('$0$1>(B$$CD$$(((;<E=0$(0.$$FG&"#$A()$5$,$(;0$(HH( ;1#$1+1.$$1)$"9$I$2J((KLKLK((( All Riks (verses in Rig Veda), all vedas, All sounds convey Him. This takes the mystical experience of the vedas to the next level and see Bhagavan in all places from Riks in Rig veda, to all vedas and then to all sounds in the universe. This is one of the highest expressions of mysticism found in Indian Philosophy. K&@$5'("283"8&/'$#B-'+(.$%").$46&%"#&$'+($.'/.$%"'%$$ uktam cha bruhat samhitayam - sahaivabhdih sarvabhibhavashaktitam HuM kaarena 2)K"L*&2'M%)$/'%*$$"6N$3"'$-'&''D")D"'2'$283"'M'E$OO$F$ K&##$')%'&#/*-'+)."'($D"8K"/' MN/=(@$(4$5*%&#$7('$/"%&#$$.$$/(O((%G/&(<=$+1,$(('$%E&0$$P-2A( '$0$$>Q-$-$0$I$"N=#$$/(H "0$D,$$10$>"N=(.$#$$1((%G/&(@$()$+$Q-$-$0$(0$$@$<=A(HH(O(R$S( ;1#$+1.$$1)$"9$I$T$D.$ D"&)"'%$.'5")%'$.'/.$%"'%$$E65 (%G/&).*6+($5'(#$D/$='2#.$ )+$%"#$.#'$$&#-&#.#+%.$$-*=#&$)+$2)."L6$%"'%$).$.6-#&)*&$%*$ #2#&/D*(/$)+$%"#$6+)2#&.#>$$K*6+($E65$$&#-&#.#+%.$'D),)%/$%*$ =)+$*2#&$*--*+#+%.> We can see that mystical interpretation of the Vedas has been expanded to include all words in all languages, all sounds of nature and all sounds. Ability to see universal God head in all things, including all words has come from an extremely high level of consciousness of the seers. This is possible only with a high level of sadhana. Unitary mon-theistic framework of the Vedas: We can see from above that many vedic statements themselves say that Vedas refer to one God and all Vedas describe one God. If we couple this with the self-validity, (svatah
pramanya) of the Vedas that all Vedantic schools agree on, then everybody should agree with the unitary mon-theistic framework of the Vedas. Mystical Interpretation of Agni sukta: We will now see the mystical interpretation of same Agni sukta that we had seen before.! Here the words referring to agni are interpreted in a different way. SrI madhvacharya gives several meanings to word Agni. We will give only couple of them here due to space constraints.!"#$%&'()*+(&",&-.$/(*.(,&$.(01.$%,.23+&4$%5&67 368$90"$10"'$*863$3.$2(&2!*863$.(&/'0$&,&%&8"&$ "!"#$%"&'"()"*&!+","$"-&./""01"2"34+"5"","6 Word Agni means one who is worshipped first. Another etymological root word from nirutki shastra from SrI vyasa maharshi says root word for Agni for agrani. This also means that one who is worshipped first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tymological meaning of word purohitam is obtained by splitting the word. Word Hitam means welfare or wellbeing. Word puro means from the beginning of time. Word purohitam means one who is looking after the well being of the world from the beginning of time. Word purohita when it used for priests carries the same meaning on a small scale. Purohita or priest works for the well being of the family or the community whom he is serving. So nirukta shastra or etymological meaning provides an expansive meaning for the word purohitam. So, combining all Etymological meanings for this verse, we get the following meaning for the first verse. I glorify the universal Godhead, who is worshipped first, who is without defects and full of all auspicious attributes, one who is full of knowledge, one who is indweller of all beings, one who is looking after the well being of the world from the beginning of time, one who is full of effulgence and bliss, one who is present in all Ritviks (priests) who are performing homas, one who gives blessings of various forms of wealth to those who perform yagnas. We can see that this is a much more expansive, mystical and soaring interpretation of the first verse of Rigveda. All verses in Rigveda can be interpreted like this. Thus we can see that this mystical interpretation of vedas is at the same level of meaning as Upanishads. So, both Vedas and Upanishads represent ultimate spiritual truths at the same grand spiritual scale. The traditional interpretation of the first sukta praising god Agni is still valid. It is just that it becomes a secondary interpretation of the sukta and the primary interpretation refers to the Universal Godhead. Thus, all the richas in Rig Veda and mantras in other Vedas can be interpreted to have multiple levels of meanings, sometimes disparate and other times one building over the other. In a deeper level, all these revelations point to one Source, one Sat. At the level of cosmological enquiry, the rishis declare the Vedas and all knowledge came from Parame Vyoman the Supreme Space, the cradle of Gods, from where the Word arises. Thus, a plethora of interpretations do not cancel each other but provide a mosaic of experiential perspectives that allows facets of One Truth to co-exist. Mystical Interpretation of Vedas according to SrI Aurobindo and SrI Kapaali Shastry SrI Aurobindo and SrI Kapaali shastry continued this tradition of mystical interpretation of the Vedas in the 20 th century. SrI Aurobindo speaks about this in his book The secret of the Veda as Thus there emerged in my mind, revealing itself as it were out of the ancient verses, a Veda which was throughout the scripture of a great and antique religion already equipped with a profound psychological discipline, - a scripture not confused in thought or primitive in its substance, not a medley of heterogeneous or barbarous elements, but one, complete and self-conscious in its purpose and in its purport, veiled indeed by its cover, sometimes think, sometimes transparent, of another and material sense, but never losing sight even for single moment of its high spiritual aim and tendency. He goes in this book to provide mystical explanations for many concepts of Rigveda. 27
SrI Kapali Shastry was one of the foremost Vedic scholars of the 20 th century and a disciple of SrI Aurobindo. He has written an independent commentary in Sanskrit on RigVeda called RigbhAshya Bhoomkia in the first half of the last century based on the key provided by SrI Aurobindo. He says in his Rig-Bhashya Bhumika This is what we arrive at following the exegesis (critical explanation /interpretation of a scripture) of hymns by MadhvAcharya: The meaning of the Riks as related to the soul (spiritual) and the meaning as related to the gods (Agni, varuna etc) are to be brought together. The meaning as related to the soul in the inner import. This must be noted: it is the ancient tradition that the meaning of the hymns is preeminently spiritual and concerned with the Supreme God and that mere ritualistic meaning is of an inferior order and the tradition pointing to the secret in the Veda has been confirmed with due appropriateness in these works Rig BhAshya of SrI MadhvAcharya and Mantrartha Manjari of SrI Raghavendra swamiji. SrI Kapali Sastry has also written vedanam adhyatma parata na asti it ko nama broote madhva bhashyeshu jagratsu How can anybody say that there is no adhyatma in the Vedas, when he aware of madhva bhashya? This shows the esteem SrI Kapali shastry has the influence of SrImadhvAcharya s commentary on Vedas and how it is reintroduced the concept of mono-theistic framework on the Vedas. He says later that these different interpretations of Vedas need not be reconciled. They can co-exist. Finally he summarizes the nature of the Vedas as The mantras of Rig Veda are in fact a veritable treasure of the (recorded) revelations vouchsafed to the ancient Rishis. Here is a priceless trove of gems of truths of the spirit, of the Gods and many of an occult character Vashishta, Vamadeva and others who in the course of their inner discipline- Yoga got at many truths in the mystic path, truths beyond the grasp of the sense but attainable by extraordinary means of self-disciplene who knows what other secrets lie embedded in this most ancient collection of hymns the Rig Veda! By Tapas alone it shore is to be reached, indeed, by Tapas is its shore to be reached. We have shown that there is a mystical interpretation of Vedas, particularly Rig Veda that has been developed to some extent by SrI madhvacharya. It is not well known to everybody who studies Indian philosophy, but is there for people who are interested in this aspect. AmbhruNee sukta according various interpretations AmbhruNee sukta is one of the most important suktas on Devi in Rigveda. This is the tenth Mandala of Rigveda. We will see different interpretations of this sukta. AmbhruNee sukta from a Tantric perspective: Tantra school sees this sukta corresponding to ParA Shakti or Devi. This school considers this sukta as the Vedic source for Durga Saptashati. This sukta is also called Vak Ambhru- Ni. Words Vak and AmbhruNee denote ParA Shakti. This is a short sukta of 8 Riks (verses). Let us take couple of Riks from this sukta to see the contents of this sukta. Here ParA shakti proclaims her powers and her standing among gods. All the Riks describe the power of ParA shakti.!"!#$%&'%()"*%+!,&)"*,-"!%./0!"!/.'*10!*%&1!$ +*,"+!'(+!*23!"!#$/*1%.+!%&45)".$)*)".%/0!/0!"!/*#'.67(($!"!/!,"+*75)".$33833!"#$%&'()*+,-,./,0*+,/1,2,34,"$3,,5'64,7&6,%5-,8,')-,79:!"#$%*3,;,,-,&<,,)+,,%5=,+,,34,.34,"$*3,#',>?,@%!"$3,*8,?,,)+,,%::A:: This Rik says that I walk with vasus and Rudras, with adityas and with all gods of the world. I hold aloft (support) mitra, varuna, and others like indra, agni and ashwini twins. This shows the power of Para-shakti that She is seen being co-equal or controlling or cause of the functions/roles of various gods. In fact, a later shaiva tantra thought borrows from this in declaring there is no shiva without Shakti. Let us look at the last sukta.!"!/(+!$+.1!$*+!$9%!+./0!%!)".4!!$)"&+!7!!7*$+*,"+!!$3 9!%5$'(+!!$9!%!$+*7!!$9%&1"*+0!*+!!+!1(($/!"*7!!$,!#)!)":+!$33;33!"$3,)-,%-,,6,%B-,%C,D-,,34,2+,,<,,%+,0-,?,,5?,%5-,8,,%: C,2,)%')-,,%C,2%5-,?,,%C,D0*E,-4,7-,,-,6,@%3,5"$?,,%/,#=,+,F-,%::G:: Tantra school s interpretation says that like the winds, I blow vehemently, myself commencing all the worlds, far beyond the heavens. I have become so vast by my largeness. The author would like to bring to the attention of the readers to the appendix of Devi Mahatmyam called Rahasya thrayam (Three Secret Esoterics). In this, the primordial Mother, original Nature Force, moola prakriti is called trigunamayii (beholding three gunaas) mahaalakshmii. Later She enables the manifestation of other shaktis from Herself. 28
sarvasya aadhyaa mahaalaksmiihi trigunaa parameshvarii / lakshya aalakshya svaroopaa saa roopyaa kritsnam vyavasthitaa - Mahaalakshmii beholding three gunaas alone is the original causative reason for all. She alone is established by filling in seen and unseen universes. So, there is an interpretation of Devi mahatmyam that shows Para Shakti as maha lakshmi. This is some what similar to the interpretation of the sukta in the next section. AmbhruNee sukta as seen by mystical interpretation of madhva sampradaya: SrI vadiraja swamiji (1480-1600 CE) in the lineage of SrI madhvacharya has written a commentary on AmbhruNee sukta that is in line with the mystical unitary mono theistic concepts outlined by SrI madhvacharya. In this interpretation, word ambhrunee refers to SrI maha lakshmi. In this interpretation all verses are interpreted to show power of maha lakshmi over all devatas and that She defers only to SrI mahaa Vishnu. Here is the supreme god head is vishnu according to this unitary monotheistic interpretation of Rig Veda and all the words show his greatness by showing the greatness of maha lakshmi who defers and receives Her power from Him.!"#$%&'("&)*$+,&-()($+.*".+$/0$1(%(21$3.0-4541(6*5$72("89:.*;$-3*2(21+$.4$.<3$,4"'$&-/<"8=33>$$?23$4@$.<3$3.0-4: 541(6*5$-3*2(21+$(+$$A*B$/<(/<*".($2*0*.($C$$!"#$%&%&'(&)#*&+&'(&#,##$.<*.$423$,<4$6*""(3+$A*-C$7!" $/<*1*%*2$(2$<3"$<3*".> Let us look at the first verse.!"!#$%&'%()"*%+!,&)"*,-"!%./0!"!/.'*10!*%&1!$ +*,"+!'(+!*23!"!#$/*1%.+!%&45)".$)*)".%/0!/0!"!/*#'.67(($!"!/!,"+*75)".$33833!-".#/012$%&3&)4&5$%&46&7&8+&-.8&&'0(+&9/(&#'3&:&023&9;<!-".#$8&=&&3&/>&&2%&&#'?&%&&8+&)8+&-.$8&"0&@*&A#!-.8&$:&*&&2%&&#<<B<< Here the first verse is interpreted similarly with slight differences in elaborating the various gods. I walk with the eleven rudras, and eight vasus, twelve adityas and ten vishwa devatas. Here vishva devaih is interpreted as ten vishva devatas (kratu, daksha,satya, vasu, dhoori, lochana,pooru, khardrava,kaama and kaala). I support, mitra and varuna, indra and agni, and ashwini twins.. The final verse also is interpreted in a manner consistent with the unitary framework outlined for Rigveda, but different from the tantra school interpretation. DEVIS IN VEDAS!"!/(+!$+.1!$*+!$9%!+./0!%!)".4!!$)"&+!7!!7*$+*,"+!!$3 9!%5$'(+!!$9!%!$+*7!!$9%&1"*+0!*+!!+!1(($/!"*7!!$,!#)!)":+!$33;33!-.8&23&&(&#C3&#D&E3&&8+&7%&&>&&#%&53&*&&'*&#'3&:&&#< D&7&2#023&&#D&7#'3&*&&#D&E5$F&3+&93&&3&(&A#8&'-.*&&"?&%&G3&#<<H<< I am capable of creating, protecting and destroying worlds and fill the worlds with divine fragrance. Lord Vishnu is superior to my bhoo roopa protecting the earth and SrI roopa protecting the heavens. My divine powers are limited like this. (There is no limit to His power). Summary: We have seen in this article a mystical tradition that has a unitary monotheistic framework that is not well known for interpreting vedas. We have seen how it can be used to interpret various Riks in a consistent framework that refers the primary meaning of all Riks to Supreme God head. Traditional meaning of the Rig veda that refers various Riks to smaller gods like Agni, Indra etc. can still be there as a secondary meaning. We have seen how this interpretation was further developed by SrI Aurobindo and SrI Kapaali Shastry. This mystical interpretation and the infinite wisdom contained in the Vedas is still not known to many people. There is lot more work that needs to be done in this area, by people who have high spiritual consciousness by Tapas. We have seen two interpretations of AmbhruNee sukta and how this important Devi sukta in Rigveda can be interpreted by two different schools. References: 1. Rig Veda samhita with Sayana Bhashya published by Vedic Samshodhana Mandal (Vedic Research Institute) Tilak Maharastra University from Archive.org 2. Lectures of SrI Bannanje GovindAcharya on Rig Bhashya of SrI madhvacharya 3. The Secret of the Veda By SrI Aurobindo 4. Collected works of T.V. Kapali Sastry Vol IV 5. Book of Lights Collected of T.V. Kapali Sastry 6. Ambhrunee sukta SrI Vadiraja swamiji commentary translated by Dr. vyasanakere prabhanjanaacharya, Aitereya prakaashana vyaasanakere, Bangalore (SrI Vasu Murthy is an engineer by profession. Deeply rooted in dvaita sampradaya, he also teaches yoga exercises and meditation to children and adults). 29