FIVE MEANINGS OF VEDA – वेद के पाञ्च अर्थ

Five Meanings of Veda – Shri Basudeba Mishra

The word Veda has five meanings. 

1. The first is knowledge (विदँ ज्ञाने॑). It refers to the texts known as VEDA – वेदशास्त्रम् – which was edited into four parts based on functional requirements.
   1. The RIGVEDA contains science of forms (particles and structures – ऋग्भ्यो जातां सर्वशो मूर्त्तिमाहुः – तैत्तीरियब्राह्मणम् – 3-12-9-3), the YAJURVEDA deals with all motions (सर्वा गतिर्याजुषी हैव शश्वत् – तत्रैव), SAAMAVEDA deals with all radiation (सर्वं तेजः सामरूप्यं ह शश्वत् – तत्रैव), all derived from one BRAHMAN (सर्वं हेदं ब्रह्मणा हैव सृष्टम् – तत्रैव). 
   2. The ATHARVAN VEDA is related to the bosonic part (ऋचा मूर्तिः याजुषी गतिः साममयं तेजः भृग्वङ्गिरसाम् आपः – गोपथब्राह्मणम् पूर्व-2-9). These make the four appearances of the same fundamental principle (एतत् ब्रह्म एव चतुष्पात् – तत्रैव). They belong to two different interrelated classes (यज्ञः द्विः संस्थितः इति – तत्रैव). 
   3. Of these, the first three are related to the fermionic (आङ्गिरस अग्निः) part of the universe. The last is related to the bosonic part (भार्गवसोमः). Everything is created out of these (सर्वमापोमयं भूतं सर्वं भृग्वङ्गिरोमयम् – गोपथब्राह्मणम् पूर्व-1-29). Thus, VEDA says: confinement is eternal (चन्द्रार्कमध्यमा शक्तिर्यत्रस्था तत्र बन्धनम् – योगकुण्डल्युपनिषत् 3-7). Whatever appears as radiating out, comes out of confinement only (स्त्रीयः सतीस्ताँ उ मे पुंस आहुः – ऋग्वेदः 1-164-16). This includes the big bang or the big bounce.
2. The second meaning of Veda is proper analysis (वि॒दँ॒ वि॒चार॑णे). It contains the universal characteristics of everything in a specific way. It never repeats anything nor does it say even a letter more than the minimum necessary in any given context. If the same subject comes up elsewhere, it does not repeat whatever has already been told earlier, but continues from thereafter till the context requires. If there is more on the subject, it is left for the proper occasion to arise. If a word is repeated or more letters are used than the minimum, it has other meanings. Thus, the entire Veda has to be kept in view to understand any specific aspect. If we follow the prescribed procedure and analyze the Vedas properly, then we can develop any theory we want to, from the Vedas (यस्तर्केणानुसंधत्ते स धर्म्म वेद नेतरः – मनु).

In the Vedas, each letter or word has specific meaning in a given context and cannot be substituted by another letter or word. 

• For example, a collective is known as a SAMSTHAA (संस्था) or VIDHAA (विधा). But while the former is referred to in cases where each is a subset of the other (वसुधानकोष – like star-planet-satellite), the latter is used for independent collectives (like a group of stars). 
• Similarly, a background is referred to as AALAMVANA (आलम्बन) or AAVAPANA (आवपन). But while the former is used in case of one-to-one correspondence (एकतः आधारभूमी), the latter is used in universal sense (सर्वतः आधारभूमी). 
• The word “this” can be referred to as ASYA (अस्य) or ETASYA (एतस्य). But while the former is used in case of one, the extra letter in the latter indicates all in a class.
• Modern science uses the word electron sea. The word sea is called SAMUDRA (समुद्र), because it dissolves everything coming out in all directions into one confinement (तद्यत्समवद्रवन्त तस्मात्समुद्र उच्यते – गोपथब्राह्मणम् पूर्व-1-7). Since the electrons confine the radiation coming out of protons equally from all directions (like solar radiation confined in the magnetosphere of various planets), it is called the electron sea. 
• The word MRHTYUH (मृत्युः) is interpreted as death. But Vedas use it in the sense of release from a confinement (स समुद्रादमुच्यत स मृच्युरभवत्तं वा एतं मुच्युं सन्तं मृत्युरित्याचक्षते परोक्षेण – तत्रैव). This way even radioactive decay is also MRITYU.

• INDRA is not a warrior, but it represents the breaking of equilibrium of every system to start the initial action (स योऽयं मध्ये प्राणः एष एवेन्द्रः – शतपथब्राह्मणम् – 6-1-1-2). Rest is a state where all forces acting on a point cancel each other to be in equilibrium. If any of the forces are removed from the state of rest, action starts. The force that ignites every system into action, is called INDRA (तानेष प्राणान्मध्यत इन्द्रियेणैन्द्ध यदैन्द्ध तस्मादिन्ध इन्धो ह वै तामिन्द्र इत्याचक्षते परोक्षऽम् – तत्रैव). It has three characteristics:
  • it makes everything conducive for interaction (रसादानम् – रसँ आस्वादनस्नेह॒नयोः॑, रसँ शब्दे॑ च – बृहद्देवता), 
  • breaks the confinement of structures like neutrons and black holes (वृत्रस्य निर्बहण – तत्रैव, इन्द्रो दधीचो अस्थभिर्वृत्राण्यप्रतिष्कुतः। जघान नवतिर्नव॥ (ऋग्वेदः – 1-84-13)), and 3) 
  • the basic form of all forces (बलस्यनिखिलाकृतिः – तत्रैव, नेन्द्रादृते पवते धाम किञ्चन – ऋग्वेदः – 9.69.6).

• VARUNA (वरुण) is often described as a God and sometimes identified with Neptune. But in Vedas, it is that which confines (वरुणपाश) something that otherwise confines others (ता भीता अब्रुवन् भगवन्तमेव वयं राजानं वृणीमह इति। यच्चं वृत्वाऽतिष्ठंस्तद्वरणोऽभवत् तं वा एतं वरणं सन्तं वरुण इत्याचक्षते – तत्रैव). It has three characteristics (पटरो विक्लिधः पिङ्गः एतद्वरुणलक्षणम् – तैत्तिरीयारण्यकम् प्रथमप्रश्नः). These are:
  • it drags everything inwards in a highly twisted manner like a whirl or in a black hole (पटरो – पटँऽ ग्र॒न्थे, ग्रन्थँ बन्ध॑ने, ग्रथिँ॒ कौटि॑ल्ये च), 
  • it has very low temperature (विक्लिधः – क्लिदूँ आद्रीभा॒वे) contrary to modern views, which treats them as very hot, and 
  • it crushes everything into a highly compact mass (पिङ्गः – पिजँऽ हिंसाबलादाननिकेत॒नेषु॑). By this definition, even a neutron, which contains an electron, or a so-called black hole, which radiates x-rays only (and not gamma rays like in supernova explosion), are caused by VARUNA.

3. The third meaning of VEDA is description of existence (वि॒दँ॒ सत्ता॑याम्). It classifies everything that exists into three categories: nomenclature of concepts (नाम), form or physical characteristics (रूप), and interactive potential (कर्म). The first leads to desire (इच्छा – इषँ (इषुँ) इ॒च्छाया॑म्) for getting something different for self or for others (स्वार्थं परार्थं वाऽप्राप्तप्रार्थनेच्छा), which gives rise to efforts (प्रयत्न), memory (स्मृति), positive or negative interactive potential (धर्म-अधर्म). The second leads to perception (ज्ञानम् – ज्ञा॒ अव॒बोध॑ने) by analyzing the different characteristics to not only understand and memorize the invariant nature of these, but also to make a unified concept about any observable (विशेषेण सामान्येन चावबोधः). The third leads to differentiation (डुकृञ् करणे – कॄञ् हिं॒साया॑म्) between sequential states that arises due to interactive potential (गुणभूतैरवयवैः समुहः क्रमजन्मनाम्। बुद्ध्या प्रकल्पिताभेदः क्रियेति व्यपदिश्यते – वाक्यपदीये). These three appear as mind (मन), interactive potential (प्राण) and observables (वाक्) respectively. These interpretations are called ADHYAATMA (अध्यात्म), ADHIDAIVA (अधिदैव) and ADHIBHOOTA (अधिभूत) respectively. Their mechanism is explained by the concepts of AVYAYA (अव्यय), AKSHARA (अक्षर) and KSHARA (क्षर) respectively. They are the three manifestations of PARAATPARA (परात्पर), which is the ULTIMATE BRAHMAN.

Thus, one has to be extremely careful about the meaning of the terms used in the Vedas. Since presently none follow this method, ALL available interpretations of Vedas are wrong.

4. The fourth meaning of the word Veda is wide ranging (विदँ॒ चेतनाख्याननिवा॒सेषु॑), as it describes consciousness, evolution of the universe and its various forms. Initially there was only one Veda.
   1. Since the creation (Big Bang or rather Big Bounce) started with a motion (YAT – यत् – यतीँ॒ प्रय॒त्ने, also यतँ निकारोपस्का॒रयोः॑) in some point in space (JOOH – जूः – जु॒ङ्ऽ गतौ॑), it is called YAJUH – यजुः (अयं वाव यजुर्योऽयं पवते। एष हि यन्नेवेदं सर्वं जनयति। एत यन्तमिदमनुप्रजायते। तस्माद्वायुरेव यजुः। अयमेवाकाशो जूः यदिदमन्तरिक्षम्। एतं ह्याकाशमनु जवते। तदेतद्यजुर्वायुश्च अन्तरिक्षं च यच्च जुश्च तस्माद्यजुः – शतपथब्राह्मणम् – 10-2-6-1). What it literally means is that everything started with a motion in space, which spread out at great speed that broke the equilibrium of the static background inducing speed (the so-called vacuum energy) to create acceleration. This motion got reduced due to friction with the static background (akin to a bow-shock effect that is seen when a boat is pushed in still water. Unless the engine keeps it propelling, it stops at some point). Due to this, the spread of the big bang, which can be described as the exterior of a wheel (नेमि) spreading in all directions, came to a halt after some point (अन्तरिक्ष – अन्तरा क्षान्तं भवति – that which ceases after some point, or सह हैवेमावग्रे लोकावासतुः। तयोर्वियतयोर्योऽन्तरेणाकाश आसीत् तदन्तरिक्षमभवत्। ईक्षं हैतन्नाम ततः पुरा। अन्तरा वाऽइदमीक्षमभूत्। इति तस्मादन्तरिक्षम्। शतपथब्राह्मणम् – 7-1-2-23). This way, it cut off (निशीर्ण) a big volume from the infinite expanse which held itself at equilibrium (धर्मचक्र). It was unique by itself (ARANYA – अरण्य – a collective is called GRAAMA – ग्राम). Hence, this, which is the boundary of the universe, is called NAIMISHAARANYA – नैमिषारण्य. The Vedas accept multiple unconnected universes with basic similarities, but slightly different evolutionary differences.

But why and how did the initial action for creation take place? Modern scientists and philosophers are debating (www.pnas.org/cgi/doi/10.1073/pnas.1210467109 ) on readiness potential (RP) seen before voluntary self-initiated movements. Some say, it is not necessarily causal and determinative of the action. What was the Readiness Potential or the voluntary self-initiated movements that started the creation? What we call action has two components: initial action (पुरुषार्थकर्म) and inertial action (संस्कार). Inertial action starts as a chain reaction after initial action breaks the conserved state or inertial state. But how did the initial action begin? Vedic principles say: ज्ञानजन्य भवेदिच्छा इच्छाजन्य कृति भवेत्। कृतिजन्य भवेत् कार्य तदेतत् कृतमुच्यते. This literally means, whenever there is a realization of a deficiency that needs to be rectified or change that needs to be done, if the knowledge of how to rectify or change is available, it leads to a desire for such rectification or change. After this conscious desire comes into operation, it leads to release of energy that leads to initial action. Inertial action follows initial action.

Before creation, the primordial state was in total equilibrium (समरस). There was nothing else (तस्माद्धान्यन्न परः किं चनास – नासदीयसूक्तम्). That state felt a necessity for change due to its inherent instability (कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत् – तत्रैव). This led it to be divided into two components called 

1. RASA – रस (असद् वा इदमग्र आसीत्‌। ततो वै सदजायत। तदात्मानं स्वयमकुरुत। तस्मात् तत्सुकृतमुच्यत इति। यद्वै तत्सुकृतम्‌। रसो वै सः – तैत्तिरीयोपनिषत् 2-7-2) or the background structure, and 
2. VALA – बल (प्राणो वै बलं यत्प्राणे प्रतिष्ठितं तस्मादाहुर्बलं सत्यादोजीयः – शतपथब्राह्मणम् – 14-8-15-7, नायमात्मा बलहीनेन लभ्यो – मुण्डकोपनिषत् 3-2-4) or the energy that was in a potential state (akin to Gordon’s zero point energy state – a spin less quantum scalar field, or the Higg’s field), which resolved into two states of spin one and spin half (अध्यर्ध – बृहदारण्यकोपनिषत् – 3-9-8). This makes for two components: BRAHMA (ब्रह्म or प्रजापति) that is the background structure (प्रतिष्ठा) and KARMA (कर्म) that starts all initial action (योऽयं पवत … अध्यार्ध्नोत्तेनाध्यर्ध इति – तत्रैव). The KARMA raises the pressure, which increases temperature. The Vedas describe this as: प्रजापतिर्ह वा इदमग्र एक एवास। स ऐक्षत कथं नु प्रजायेय इति। सोऽश्राम्यत्। स तपोऽतप्यत्। स प्रजा असृजत्। पुरुषो वै प्रजापतेर्नेदिष्ठम् – शतपथब्राह्मणम् – 2-5-1-1.

Along with the motion in space, at every point, there was reconnection like we see in the magnetosphere (एष एव यत् एष ह्येति – गच्छति – तत्रैव). The junction point is surrounded by a solid structure like Earth (in its magnetospheric reconnection which has a crucial role in the plasma environment) on one side and the moving away solar radiation in the other side (तदेतद्यजुः ऋक्सामयोः प्रतिष्ठितं ऋक्सामे वहतः – तत्रैव). There are three types of reconnection phenomena. 

1. These are: reconnection in the distant tail, 
2. reconnection in the near tail associated with sub-storms, and 
3. formation of distributed magnetic loops in the neutral sheet. 

Correspondingly, one fundamental and imperceptible मूल यजुर्वेदः is divided into three perceivable components – Vedas. These can also be classified based on structure or form like 

1. the nucleus or Earth (ऋक्), 
2. the inter-nucleic space or magnetosphere (secondary यजुः) and 
3. the radiating sphere or (साम) like the electron orbit or the whistlers and the nozzle in the magnetosphere. 

Of these, since the primary YAJUH – मूल यजुर्वेदः – like the solar radiation, is the biggest of all (बृहत्त्वात्) and is spread out everywhere (बृंहणत्त्वात्), it is called BRAHMAN – ब्रह्म.

5. The fifth meaning of VEDA gives the benefits of such knowledge (विदॢँ॑ ला॒भे). Once we have knowledge about the objects, we can fulfil our desire by necessary efforts. This is the technology part, which is described in texts called BRAAHMANAM (ब्राह्मणम्) and their appendices called SHRAUTASOOTRAM (श्रौतसूत्रम्).

Meanings of Veda.