. Vac Rigvedam mandala 10 chap 71 vac suktam Saraswati The Rig-Veda, in its several hymns, contains glorious references to the power of speech. An entire Sukta (RV. 10. 7l <http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/1_veda/1_sam/1_rv/rv_hn10u.htm>) – commencing with the words b*ṛhaspate prathamaṃ vāco agraṃ yat prairata nāmadheyaṃ dadhānāḥ* – is devoted to the subject of speech; its various kinds ranging from the articulated to the in-articulate sounds in nature and to the gestures (*ingita*).
For the Vedic seers who herd and spoke about their experiences, speech was the most wonderful gift from the divine. The splendor and beauty of Vac, the personification of wisdom and eloquence, is sung in several hymns. It is said; the Rishis secured the power of divine speech through Yajna; studied it; and, revealed it for the benefit of the common people. Yajnena vaeah padavlyan ayan tam anv avladan rslsa praviatam i tam abhnya vy adadhnh pnrutra tarn sapta rebha abhi sain navante (RV_10,071.03) <http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/1_veda/1_sam/1_rv/rv_hn10u.htm> Vac is the inexplicable creative power of speech, which gives form to the formless; gives birth to existence; and, lends identity to objects by naming them. It is the faculty which gives expression to ideas; calms the agitated minds; and, enables one to hear, see, grasp, and then describe in words or by other means the true nature of things. Vac is intimately associated with the *Rishi*s and the *riks* (verses) that articulate or capture the truths of their visions. Vac, the navel of energy, the mysterious presence in nature, was, therefore, held in great reverence. Many of the later philosophical theories on this unique human faculty, the language, have their roots in Vedas. [ While the *Rishis* of the early Vedas were overwhelmed by the power of speech, the philosophers of the Upanishads asked such questions as: who is the speaker? Who inspires one to speak? Can the speech truly know the source of its inspiration? They doubted; though the speech is the nearest embodiment of the in-dweller (*Antaryamin*) it might not truly know its source (just as the body cannot know its life-principle). Because, they observed, at the very beginning, the Word was un-uttered and hidden ( *avyahriam*); it was silence. Ultimately, all those speculations led to the Self. But, again they said that Self is beyond mind and words (*Avachyam; yato vacho nivartante, aprapya manasaa saha) *] ** In the Rig-Veda, Vac, generally, denotes speech which gives an intelligent expression to ideas, by use of words; and it is the medium of exchange of knowledge. Vac is the vision, as also, the ability to turn that perceived vision into words. In the later periods, the terms such as *Vani,* *Gira* and such others were treated as its synonyms. Yaska (Ca. 5th-6th BCE), the great Etymologist of the ancient India, describes speech (Vac) as the divine gift to humans to clearly express their thoughts (*devim vacam ajanayanta- Nir. 11.29*); and, calls the purified articulate speech as *Paviravi – *sharp as the resonance (t*anyatu*) of the thunderbolt which originates from an invisible power. *(Tad devata vak paviravi.* *paviravi cha divya Vac tanyatus tanitri vaco’nyasyah –* *Nir. 12.30 <http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/1_veda/5_vedang/3_pratis/niruktau.htm>).* Vac, the speech-principle (*Vac-tattva*), has numerous attributes and varied connotations in the Rig-Veda. Vac is not mere speech. It is something more sacred than ordinary speech; and , carries with it a far wider significance. Vac is the truth *(ninya vachasmi*); and, is the index of the integrity of one’s inner being. A true-speech (*Satya-vac*) honestly reflects the vision of the *Rishi, *the seer. It is through such sublime Vac that the true nature of objects, as revealed to the Rishis (*kavyani kavaye nivacana), *is expressed in pristine poetry. Their superb ability to grasp multiple dimensions of human life, ideals and aspirations is truly remarkable. Vac is , thus, a medium of expression of the spiritual experience of the Rig Vedic intellectuals who were highly dexterous users of the words. Being free from falsehood, Vac is described in the Rig-Veda as illuminating or inspiring noble thoughts (*cetanti sumatlnam*). Chandogya Upanishad (7.2.1 <http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/1_veda/4_upa/chup___u.htm>) asserts that Vac (speech) is deeper than its name (worldly knowledge) – *Vag-vava namno bhuyasi* – because speech is what communicates (*Vac vai vijnapayati*) all outer worldly knowledge as well as what is right and what is wrong (*dharmam ca adharmam) ;* what is true and what is false (*satyam ca anrtam ca)*; what is good and what is bad (*sadhu ca asadhu ca)*; and, what is pleasant and what is unpleasant (*hrdayajnam ca ahrdayajnam ca)*. Speech alone makes it possible to understand all this (*vag-eva etat sarvam vijnapayati)*. Worship Vac (*vacam upassveti*). dharmam ca adharmam ca satyam ca anrtam ca sadhu casadhu ca hrdayajnam ca ahrdayajnam ca; yad-vai van nabhavisyat na dharmo nadharmo vyajnapayisyat, na satyam nanrtam na sadhu na’sadhu na hrdayajno na’hrdayajna vag-eva etat sarvam vijnapayati, vacam upassveti. [Vac when translated into English is generally rendered as Word. That, however, is not a very satisfactory translation. Vac might, among many other things, also mean speech, voice, utterance, language, sound or word; but, it is essentially the creative force that brings forth all forms expressions into existence. It is an emanation from out of silence which is the Absolute. Vac is also the river and the embodied or god-personified as word, as well. It may not, therefore, be appropriate to translate Vac as Word in all events. One, therefore, always needs to take into account the context of its usage.] There are four kinds of references to Vac in Rig Veda : - Vac is speech in general; - Vac also symbolizes cows that provide nourishment; - Vac is also primal waters prior to creation; and, - Vac is personified as the goddess revealing the word. And, at a later stage, commencing with the Brahmanas, Vac gets identified with Sarasvathi the life-giving river, as also with the goddess of learning and wisdom. According to Sri Sayana, Sarasvathi – Vac is depicted as a goddess of learning (*gadya-padya rupena–prasaranmasyamtiti–Sarasvathi- Vagdevata*). (courtesy Mr Rao) KR IRS 29923 ---------- Forwarded message --------- From: Markendeya Yeddanapudi <[email protected]> Date: Fri, 29 Sept 2023 at 10:25 Subject: Saraswathi To: ggroup <[email protected]>, thatha patty < [email protected]>, <[email protected]>, < [email protected]>, Satyanarayana Kunamneni <[email protected]>, viswanatham vangapally <[email protected]>, Rajaram Krishnamurthy <[email protected]>, Ramamurti PV <[email protected]>, Rangarajan T.N.C. <[email protected]>, Kunamneni Satyanarayana < [email protected]>, Ramu S <[email protected]>, Deepali Hadker < [email protected]>, Krishnamacharyulu Nanduri < [email protected]> -- *Mar*Saraswathi When you start as a zygote or as the first egg, you begin receiving nourishment from your mother. Your mother breathes, smells, senses, and perceives. Her perceptions become hormones and they enter her blood stream. They reach the zygote, with the lessons as hormones and also as food, inspiring the splicing of the zygote into two. The two cells receive the inspiring lessons from the mother, based on the perceptions of the mother, and they become four. The four splice into eight, eight into sixteen, on and on. In every splicing, the perceptions of the mother as hormone lessons reach the cell, and before splicing each cell undergoes Autopoiesis or the complete inspection and audit of every system of the cell, a mini universe. The Autopoiesis too must be on the basis of the hormonal instructions of the mother. The growing baby in the womb develops its own mother tongue, the language of hormone generated feelings. Every mother represents the Saraswathi aspect of the Universe, while Brahma is the creating and also the creation. They are not humans but the basic features of the Universe. There is a Dog Brahma, a Dog Saraswathi cat Brahma and cat Saraswathi, there are as many Brahmas and Saraswathi as there are life forms. The growing of the baby is not simply mechanical operation but also the emotional nourishment and emotional interaction. The cells not only splice but they cooperate and coordinate and complement each other. The work of a cell complements the work of another cell. No two cells do the same work. Each cell has its own allotted work specific to it. The mother as Saraswathi of hormonal lessons continuously participates. She creates the emotional being and is not a feeling-less machine. When the baby arrives after nine months from the womb the baby is trained to emotionally interact and perceive. If the baby is allowed access to nature, nature which is free and healthy, the baby gets emotional nourishment and lessons from the bigger womb, nature or Saraswathi. The Saraswathi of the original womb, and nature or the new womb, interact with each other in continuing the emotional nourishment of the baby. The baby continues learning by breathing, smelling, sensing and perceiving. Today in the name of education, to drill the mechanical paradigms, the baby is snatched away from its wombs. It is put into a classroom away from the emotional nourishment. It is trained to parrot mechanically the printed lessons. The idea is to make it think mathematically and mechanically without any feelings and emotions, which are dubbed ass bias. Its Amygdala, the seat of emotions is continuously tamed. Machines are taking over the mothering. YM -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZor-qnXPEwWXX6pqsrqnO%3DS41UB5-rBy70mnsCNzo6%3DUyA%40mail.gmail.com.
