Niruktam- A Guide to Decode Veda Mantras and Brahmanas (Set of 2 Volumes)

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

Nirukta in the study of Vedic words. It is done with the help of ctymology. It is one of the six Volangs. Ninds deals with explanation of Vedic words. Hidden meanings of Vedic words are discussed in Ninata. Nimits is the work of Vaska It is the commentary on Nighantu. Nighantu contains three sections in ve altyayas Nirukta follows the Nighantu. The first three Adhyayas of Nirukta are Noighostoka kanata 4 and 5 part of Nirukta is called as Nalgama-Kanda 3" part of Ninkta is called as Dovato-Kanda. Thus Nighanta and Nirukta are interrelated.

Yasks in Nirukta gave hasis to the verbal origin of nouns. Nirukta is used as complementary to Vedic text of grammat. Naighantuka kanda of Nirukta deals with Vedic Synonyms. Naigama-Kanda of Nirukta deals with Vedic words which have more than one meaning. Daivata-Kanda of Nirukta deals with Vedic Divinities or Gods.

There are two recensions of Nirukta-Short and long. Various authors have worked on Yaska's Nirukta. Durga's commentary is one of the famous commentaries on it. Durga's commentary is based on the longer recension. This is mostly studied by various scholars. Other commentaries on Nirukta are by Ugra and Skandswami. Durga's commentary on Nirukta is most important as it is complete and it survived the period of time.

Nighantu is the lexicon. It is the collection of words. It differs from kosha. Kosha includes only nouns. Nighantu contains nouns, verbs, adjectives and other parts of speech. Probably multiple Nighantus or versions of Nighantus are available to Yaska when he was working on his commentary. Another author who has written on Nighantu is now known to historians". His commentary is known as Devarajayajvan comumentary on Nighantu. Devraja gave reference to different authors of Nighantu. This proves multiple Nighantus were available. Ksriraswami and Anantacarya are the name disclosed by Devraja in his commentary. Nighantu also has two recensions-short and long.

After knowing the basics of Nighantu and Nirukta lets direct our attention to the present work under consideration by author Devendra Dutt Sharma. This is the honest and sincere attempt made by him to review the Nighantu and Nirukta in details. This work is based predominantly on metaphysical and philosophical-spiritual aspects of Vedic words in Nighantu and Nirukta. Each Vedic word has exoteric and esoteric meaning. We can also say that Vedie word can have outer meaning or inner meaning. Outer meaning is easily translated by various Sanskrit Pundits and Scholars. Each word, sentence or paragraph has literal physical-outer, metaphysical- Aadidaivik and philosophical-spiritual-Adhyatmic meaning. Author, Devendra Dutt Sharma touches intermittently to inner metaphysical and spiritual meaning of Vedic words. Variance to the true inner meaning is also noted. Detail Inner meaning of Vedic words are deciphered by few: Sri Aurobindo & Madhusudhana Ojha. One can appreciate the similarity in the works of Sri Aurobindo, Madhusudan Ojha and our author at different places. This is possible due to similarity of the consciousness reached by all of them. The higher consciousness is reached by our author at different places. He has honestly tried to express the true meaning in this translation and commentary through it. This work is definitely helpful to Sadhaks who are working at different levels.

Author starts his work in the preface where various Vedic concepts are acknowledged and are correlated with the modern science. The underlying consciousness is same whether we see the concept philosophically or scientifically. In fact, one cannot differentiate modern science from our Indian philosophy or spirituality. The personal experiences of author to cognize the underlying consciousness is definitely worth praising. One uses various superimpositions to understand the concept of self- consciousness. This is also called as Chitta-shakti. It is worth noting here that superimpositions veil the underlying consciousness and superimpositions help us to redefine it. Superimpositions are the external manifestations of the highest self-consciousness. It can be understood in simple mathematical terms as addition of 4 and 4 gives us 8. Similarly, sixteen subtracted by eight also gives us eight. Here four, eight and sixteen are the superimpositions working together giving us the same ultimate result. The result eight is again expressed as the superimposed form for our understanding. Eight also expresses the ultimate consciousness.

The highest consciousness supports various superimpositions to express itself. Our author works along the same line in reaching the Chitta-shakti. He defines the meaning of various Vedic words which are invariable superimpositions helping one to know the highest ultimate self-consciousness. Author uses various manifestations and meditative interpretations to unlock the consciousness beltind various words and concepts Author has used his mental tapas to un-reveal the concepts like Yajna, Samvatsarh, energy. stomach, elements in body, senses. Kalpa and Yugam. This is definitely worth exploring by all Sadhaks who are working on self. Author uses his Vijanamaya tapas to unravel the mystery of level of consciousness-Loka (levels/planes) within self in his meditation. Author evolves himself further in the higher mind to work on the concept of Veda and in this book he tried to answer the need of Veda, need of Yajna, Trai-vidya and the concept of Brahma. This is definitely worth praising and guides seekers for advanced studies. All this work in preface of the book is necessary to reach the concept of Nighantu and Nirukta Consciousness generates thought which is expressed in lower physical planes as words. One works on words to understand the consciousness. Author simplifies this concept in the preface to the Nighantu and Nirukta with various examples. The word is the outer manifestation and the energy supporting the word is the underlying consciousness.

The word here can be seen as superimposed form of matter. The underlying consciousness can be seen as the energy. The matter is supported by energy and the energy is expressed in matter. Various examples are given by our author to illustrate this concept. Let's understand the need of Nighantu and Nirukta in details.

To understand the correct meaning of Vedic words one need to raise the one's consciousness to the highest plane that one is capable of. Mental snaring done by inquisitive mind cannot give justice. The consciousness-based understanding of words and their meaning is the need of hour. Sri Aurobindo has worked on the same. To know the etymology of the Vedic word one need to develop the consciousness in self to the higher plane where they are revealed.

Yaska uses Nighantu, Vedic Samhita, Vedic Brahmanas and Upanishads for the understanding of Vedic words. The analysis done by Yaska is based on his own level of consciousness, his mental abilities and prevalent collective consciousness in Nighantu. The need felt by Yaska to work on that collective consciousness of Nighantu itself justifies the need for the work on the subject. Many commentaries have derived their own meaning depending on the development of their author's consciousness. Though one reaches the best possible state to explain the meaning of the Vedic word one falls short of it. The differential between the state of consciousness at the highest level of Vedic rishis and of Nighantu authors is the probable reason behind it.

After propounding theory of relativity, Einstein said if anything more is to be known, then one has to know the creator. Then who is creator?

Being a regular practitioner of transcendental meditation as per Patanjali Yoga Darshanam for about forty years and a keen reader of Vedic literature. I started reading samhita of mantra of Veda and Brahmana scriptures as per explanations of words by Yaska Munch in Niruktam. In Niruktam, Yaska Munih has explained words scheduled in Nighantavah and other words used in Veda along with their derivations. Nighantavah are schedules of words from Vedas as put forwarded by Rishih Kashyapah. It was to my great astonishment to see that these scriptures, when read with Niruktam, explain creator in form of prajapatih as samvatsara ie, cycle of time of year. Svetasvataropnishad 1.1-5 is referred to. However, to understand it 'cittisaktih" is to be made medium.

What is eittisaktih"? I realized it by concentrating on breathing and feeling of its sensation. I reduced quantum of incoming and outgoing air of breath and increased breathing time. I felt soothing complacence and cognizance generated by in-breathing air and warmness and creativity of heat generated by out-breathing air. Then a question arose in my mind that who is that, which feels this.

My guru Svami Vishnu Asramah has given me diksha that atmani atmanam niyojayer i.e., meditate on your atma by your atma or feel your atma by your atma. 1 realized that entity that feels above effect of breath is not me. It is an entity having different dimension within me. I termed it as ''cittisaktih '.

In this matter, I take permission of mother Candih to cite one experience about 'cittisaktih. I am fortunate to have darsana of mother Canduh at her temple in my place at Haripuram (Hapur) U.P. One day I was standing before her vigrah with imaginative form of her with eight arms in my mind. Suddenly, that form disappeared and a flow of 'cittisaktih started on my head. It was divine. It happened only for a moment but its memory remained in my mind. Since then, when I start meditating, it is not me who meditate, it is that Cittisaktih that connects itself to it or to any other subject e.g., nadam etc. Till the time it keeps connecting to it, it is meditation. Otherwise, I appear in its place. What it is known, is known/ felt by cittisaktih itself. I named that flow as eittisaktih.

Practice of atmani atmanam niyojayet is long and boring practice. It is tapah in real sense. However, by feeling your atma by your atma, a new faculty arises by which eittisaktih i.e. consciousness itself unfolds and realizes things/existence which are beyond thoughts without involving in thoughts. I am still doing it. Practice of this, sharpens this faculty more. This realization can be done by concentrating on any sense like smell, taste etc. However sense of touch, being strongest among them, it is easy to do it. In Mundokapanishad 1.1.4-5, it is termed as para vidya.