*(Hindu Dharma: )*
The Vedas speak of a variety of matters. So how are we to accept the view
that their most important teaching is the concept of Self-realisation
expounded in the Upanisads constituting the Vedanta? They mention a number
of sacrifices like agnihotra, somayaga, sattra and isti and other rituals
in addition. Why should it not be maintained that it is these that form
their chief purpose?
What are the rites to be performed at a marriage? Or at a funeral? How best
is a kingdom(or any country) governed? How must we conduct ourselves in an
assembly? You will find answers to many such questions in the Vedas. Which
of these then is the main objective of our scripture? {KR VARUM PORUL
URAITHAL; ANTICIPATING THE PROBLEM; SOLUTIONS ON HAND TO FOLLOW IN VEDAS
TERMED AS DHARMA}
The Upanisads proclaim that all the Vedas together point to a single
Truth (Kathopanishad,
2. 15
<https://www.kamakoti.org/hindudharma/part5/referp5b.htm#KATHOPANISAD-3>)What
is that Truth? "The Vedas speak in one voice of a Supreme Entity revealing
itself as the meaning of Omkara. "
There was a judge called Sadasiva Ayyar. He had a brother, Paramasiva
Ayyar, who lived in Mysore. "The Vedas deal with geology, "so wrote
Paramasiva Ayyar. "In those early times, people in India looked upon the
sun and the moon with wonder, " some Westerners remark. "it was an age when
science had not made much advance. People then regarded natural phenomena
according to their different mental attitudes. Not all are capable of
turning their thoughts into song. But some have the talent for the same.
The songs sing by people in the form of mantras constitute the Vedas. "
Though the Upanisads declare that the Vedas speak of the One reality, there
is an impression that they speak of a variety of entities. There is a
well-known stanza on the Ramayana:
*Vedavedye pare pumsi jate Dasarathatmaje*
*Vedah Pracetasadasitssaksadramayanatmana*
"Vedavedye"=one who is to be known by the Vedas. Who is he? "Pare
pumsi"=the Supreme Being. The Supreme being to be known by the Vedas
descended to earth as Rama. When he was born the son of Dasaratha, the
Vedas took the form of Valmiki's child Ramayana. According to this stanza,
the goal of the Vedas is the Supreme Being or Omkara, the One Truth. Just
as the kathopanisad speaks of "sarve Vedah", the lord says in the
Gita:"Vedaisca sarvair ahameva vedyah"(I am indeed to be known by the Vedas
<https://www.kamakoti.org/hindudharma/part5/referp5b.htm#....KNOWN%20BY%20ALL%20THE%20VEDAS>)
Considering all this, we realise that, although the Vedas deal with many
matters, all of them together speak of one goal, the One reality. But the
question arises why they concern themselves with different entities also
when their purpose is only the One entity?
To attain this One reality we need to discipline our mind in various ways.
Performing sacrifices, practising austerities, doing the duties of one's
own dharma, building gopurams, digging ponds for the public, involving
ourselves in social work, samskaras like marriage, all these go to purify
our consciousness and, finally to still the mind that is always agitated.
(cittavrtti-nirodha). The purpose of different works is to help us in our
efforts to attain the Brahman.
*After learning about, or knowing all other matters by inquiring into them
and by making an assesment of them, we are enabled to grasp that by knowing
which we will know everything*. That is the reason why the Vedas deal with
so many branches of learning, so many types of worship, so many different
works and so many arts and so many social duties.
According to Mimamsa sastra, there are six ways in which to
determine the meaning of the Vedic pronouncement or "vakhya". They are
listed in this verse:
*Upakrama-upasamharau abhyasao purvata phalam*
*Arthavado pappati lingam tatparya-nirnaye*
"Upakrama" and "upasamhara" together form the first method. The other five
are "abhyasa", "apurvata", "phala", "arthavada" and "upapatti". These six
are employed to determine the meaning or intent not only of Vedic passages
but of, say, an article or discourse. "Upakrama" means the initial part of
work, treatise, and "upasamhara" the conclusion. If the first and
concluding parts of a work speak of the same idea, it is to be taken as its
subject. "Abhyasa" is repeating the same thing, the same idea, again and
again. If the same view or the idea is repeated in a work, it must be
understood as its theme. "Apurvata" denotes an idea not mentioned before or
mentioned for the first time. So a view or idea expressed afresh in the
course of work or discourse is to be taken as the purpose or message
intended. "Phala" is fruit, benefit, reward or result. If, in the course of
work or speech, it is said*, " If you act in this manner you will gain such
and such a fruit or benefit", it means that the purpose of the work or
speech is to persuade you to act in the manner suggested so that you may
reap the fruit or "phala" held out.*
But as a matter of fact, is not "that", the goal, here itself(this)? Yes,
when we recognize that everything is the Brahman, we will realise that
"that" and "this " are the Brahman-in other words, "that"and "this" are the
same. What we now think to be "this" becomes the true state denoted by
"that".
Like "atah" the Vedas refer to the Paramatman as "TaT"which means "that".
At the conclusion of any rite or work it is customary to say "Om TaT sat".
It means, "That is the Truth".
"That you are "or "That thou art"(Tat Tvam Asi)is a Vedic mahavakya. The
"Tvam" here does not mean the quality or essential nature of any entity or
object. The word has two meanings:"essential nature"("beingness")is one
meaning; and" you "or "thou" is another. The Acarya has used "Tvam" as a
pun in a stanza in his saundaryalahari.
It is a combination of the two words "taat" and "tvam" that the word
"tattvam" has come into use. Any truth arrived at the conclusion of an
inquiry is "tattva
<https://www.kamakoti.org/hindudharma/part5/referp5b.htm#TATTVA>"-thus it
denotes the One Truth that is the Paramatman.
What we call "I", what we think to be "i", that indeed is Isvara; or such
awareness is Isvara. If you do not possess the light within yiou to discern
this truth you will not be able to even concieve of an entity called
Isvara, The consciousness of "I" is what we believe to be the distant
"That". "That and you are the same, child "is the Ultimate message of the
Vedas.
What we call "this"("idam") is not without a root or a source. Indeed there
is no object called "this" without a source. Without the seed there is no
tree. The cosmos with its mountains, oceans, with its sky and earth, with
its man and beast, and so on has its root. Anger, fear and love, the
senses, power and energy have their root, Whatever we call "this " has a
root. Whatever we see, hear and smell, what we remember, what we feel to be
hot or cold, what we experience-all these are covered by the term"idam".
Intellectual powers, scientific discoveries, the dicoveries yet to come -
all come under Idam and all of them have a root cause. There is nothing
called "idam" or "this"without a root. Everything has a root or a seed. So
the cosmos also must have a root cause; so too all power, all energy
contained in it.
To realise this Truth examine a tamarind seed germinating. When you split
the seed open. you will see a miniature tree in it. It has in it the
potential to grow, to grow big. Such is the case with all seeds.
The mantras have "bijaksaras"(seed letters or rather seed variables). Like
a big tree (potentially)present in a tiny seed, these syllables contain
immeasurable power. If the bijaksara is muttered a hundred thousand times,
with your mind one-pointed, you will have its power within your grasp.
Whatever power there is in the world, whatever intellectual brilliance
whatever skills and talents, all must be present in God in a rudimentary
form. The Vedas proclaim, as if with the beat of drums:"All this has not
sprung without a root cause, The power that is in the root or seed is the
same as the power thast pervedes the entire universe. Where is that seed or
root? The Self that keeps seeing all from within, what we call "idam" is
the root.
To explain further. What is mentioned in the Vedas but can be known by
other (mundane) means is not incontrovertible Vedic authority. The purpose
of the Vedas is to make known what is not known. They speak about things we
know and do not know, but their chief purpose is the latter- what they
state about what we do not know. It is out of compassion that they speak
about what is known to us as a prelude to telling us what we do not know.
But if telling us they deal with things that we do not know? If the Vedas
deal at length with the things that we are ignorant about, would it not be
ridiculous to discard them and retain only what we know already? Indeed
such an act would be sacrilegious. The question, however, arises: why
should things known to us have been dealt with at length?
The Vedas could have been silent about them. Well, what is that we know,
what is that we do not know?
There are two views about all mundane objects, worldly phenomena. Do all
the objects that we percieve constitute one entity or are they all
disparate? Opinion is divided on this. Based on our physical perceptions we
regard all objects to be separate from one another. It is only on such a
basis that our funtions are carried out properly in the workday world.
Water is one hting and oil is another. To light a lamp we need oil [to feed
the wick]. We cannot use water for the same. But if the lamp flares up and
objects near by catch fire we will have to put it out with water. With oil
the fire will only spread. We have thus to note how one object is different
from another and to learn how best each is to be used.
To view each object as being distinct from another is part of "Dvaita",
dualism. Many of the rituals in the Vedas, many of the ways of worship
found in them, are based on the dualistic view. As Advaitins (followers of
the non-dualistic doctrine) we need not raise any objections on this score.
We must, however, find out whether or not the Vedas go beyond dualism. If
they do not, we have to conclude that their message is Dvaita. But what is
the truth actually found expressed in them?
By the grace of Isvara scientific advancement so far has done no
injury to things Atmic and indeed modern science takes us increasingly
close to Advaita whose truth hitherto could not be known by anything other
than the Vedas. In the early centuries of science, it was thought that all
objects in the world were different entities, separate from one another.
Then scientists came to the conclusion that the basis of all matter was
constituted by the different elements, that all the countless objects in
the world resulted from these elements combining together in various ways.
Subsequently when atomic science developed it was realized that all the
elements had the same source, the same energy
<https://www.kamakoti.org/hindudharma/part5/referp5b.htm#....THE%20SAME%20ENERGY>
.
Those who meditate on the Self and know the truth realise that this power,
this Atman, is made up of knowledge, awareness. And it is knowledge (jnana)
that enfolds not only inert objects but also the individual self to form
the non-dualistic whole. If they speak of a truth that we are not aware of
but which we can realise from what we know, and if this truth is proclaimed
to be their final conclusion, we must accept it as their ultimate message.
This message is the doctrine, the truth, that the individual self is
inseperably (non-dualistically) dissolved in the Paramatman to become the
Paramatman.
KR THUS KNOWING THE FUTURE, IS A CONCEPT WHICH IS TERMED AS
“INTUTION”. CONCENTRATION ALONE INCREASES THE ITUITIVE POWER.
CONCENTRATION IS A MIND GAME. MIND UNLESS CONTROLLED CANNOT THINK
PROPERLY. THOUGHT ALONE MAKE THE PROCESS CLEAR. ALIGNMENT OF PROCEDURES
ONLY, CONSTITUTIONALISE THE GOVERBANCE. ACTION IN FUTURE THUS IS EVOVED OUT
OF MIND CONTROL AND VEDAS ABOVE TAUGHT THE PROCEDURES. TIRUKKURAL HENCE
SAID:
உறுபொருளும் உல்கு பொருளும்தன் ஒன்னார்த்
தெறுபொருளும் வேந்தன் பொருள். (௭௱௫௰௬ - 756)
இறையாக வந்து சேரும் பொருளும், சுங்கமாகக் கொள்ளும் பொருளும், தன் பகைவரை
வென்று திறமையாகக் கொள்ளும் பொருளும் அரசனுடைய பொருள்களாகும். (௭௱௫௰௬)
Uruporulum Ulku Porulumdhan Onnaarth
Theruporulum Vendhan Porul
uṟuporuḷum ulku poruḷumtaṉ oṉṉārt
teṟuporuḷum vēntaṉ poruḷ.
Unclaimed wealth, spoils of war and wealth from taxes Are all rulers'
wealth.
*ஹிந்தி** (**हिन्दी**)*
धन जिसका वारिस नहीं, धन चूँगी से प्राप्त ।
विजित शत्रु का भेंट-धन, धन हैं नृप हित आप्त ॥ (७५६)
*தெலுங்கு** (**తెలుగు**)*
ప్రభువు బొక్కసంబు, పన్నును సుంకమ్ము
కప్ప మనగ మూడు మెప్పుగాను. (౭౫౬)
*மலையாளம்** (**മലയാളം**)*
ഉടമക്കാരനില്ലാത്ത ധനവും ചുങ്കമായതും ശത്രുമാർഗ്ഗേണയാർജ്ജിക്കും ധനവും
രാജന്നുള്ളതാം. (൭൱൫൰൬)
*கன்னடம்** (**ಕನ್ನಡ**)*
ಸಾರ್ವಜನಿಕೆ ಹಣ, ಸುಂಕ ರೂಪದಲ್ಲಿ ಬಂದ ಹಣ, ತನ್ನ ಶತ್ರುಗಳನ್ನು ಗೆದ್ದ ಮೇಲ್;ಎ ಅವರು,
ಕಪ್ಪವಾಗಿಕೊಡುವ ಹಣ- ಇದು ಅರಸನ (ಅಧಿಕಾರಕ್ಕೆ ಸೇರಿದ) ಸೊತ್ತಾಗುವುದು. (೭೫೬)
*சமஸ்கிருதம்** (**संस्कृतम्**)*
नाथहीनं धनं घट्टशुल्कमूलागतं धनम् ।
जितारिसविधावाप्तकरो राज्ञां धनं भवेत् ॥ (७५६)
it is the mind inducing the coreational facts ,analysing and
centering the central theme, which is the likeliest truth that shall
happen- is the future intuted in. And such person is a Rishi or Minister.
Thank you
K RAJARAM IRS 10526
On Sun, 10 May 2026 at 04:27, Jambunathan Iyer <[email protected]>
wrote:
> One of the true tests of leadership is the ability to recognize a problem
> before it becomes an emergency.
> May this Sunday guide you to lead with foresight.
>
>
> *N Jambunathan , Chennai " What you get by achieving your goals is not as
> important as what you become by achieving your goals. If you want to live a
> happy life, tie it to a goal, not to people or things "*
>
>
>
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