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Wed, 12/09/2015 - 07:36
As per TaittirIya Upanishad i-11, the canons of Philanthropy ( DAnam) are as follows:1.Give with faith ( SraddhaYA deyam)
2.Do not give without faith. (aSraddhayA adeyam)
3.Give in plenty (SriyA deyam)
4.Give with modesty (hriyA deyam)
5.Give with sympathy ( bhiyA deyam)
6.Give with knowledge (samvidA deyam).जयजय श्रीराधे
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Sat, 11/28/2015 - 18:23
IEEE Computer Society, Madras IEEE Professional Communication Society, Madras Computer Society of IndiaChennai Chapter IIT Madras Alumni Association, Chennai Chapter 
One Day Workshop on Vedic Self-ManagementAn Interactive Program based on Ancient Indian Wisdom Saturday :: 19th Dec 2015 :: 10.00 a.m. to 5.00 p.m :: Registration at 9.00 a.m. onwards Seminar Hall, CSI Education Directorate, Taramani, Chennai - 600113 
For the brochure pl. visit
For the registration form pl. visit
जय जय श्रीराधे 
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Tue, 11/24/2015 - 11:23
Presented a Paper titled "Holistic Vedic Approach to Skill Development" on 20 November 2015 at the International Conference on Veda Science organized by Sri Venkateswara Vedic University at Tirupati.जय जय श्रीराधे
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Fri, 11/13/2015 - 22:53
Deepavali is referred to variedly  in the  Puranas and Dharma Sastras.(1) A five day festival symbolising  victory over Narakasura, worship of  Mahalakshmi, victory of Vishnu over Bali and dice play and exchange of brotherly and sisterly affection. Bali Pratipada –Dhanteras.(2) Naraka Caturdasi snanam  with oil bath  / apamarga twigs for those who fear Hell – Crushing of a bitter fruit called KarIt by foot - Performance of Yama tarpanam – Worshipping of Cows- Lighting of Lamp for avoidance of Naraka - Eating of 14 types of vegetables - In the evening lighting of lamps for the deities and decorating houses and public places(3) On the evening of Caturdasi and Deepavali – lighting of firebrands in hand and show the way for the Pitrus who have come for Mahalaya back to their own worlds.
There are many other detailed  practices  which have been referred to in the scriptures.

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Sun, 11/01/2015 - 07:38
Sri Venkateswara Vedic University Tirupati will be  conducting an International Conference on Veda Science at Tirupati from 18 to 21 November 2015 covering a host of subjects. Those interested may attend the same and be immensely benefited.
जय जय श्रीराधे
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Sat, 10/24/2015 - 23:08
Radha is unique, divine, authentic, mystic, subtle, esoteric as well as mysterious. In spite of worshipping Radha for a long time, still it is very difficult for many to understand her in the proper perspective. She is undoubtedly the secret of all secrets. Radha  represents the hladini  sakti  in terms of holistic bliss. The loving relationship between Radha and  Krishna can be viewed from multiple dimensions in terms of Prakruti and Purusha, Sakti and Saktiman, whiteness and milk,  heat and  fire, fragrance and earth and so on. Radha is the Prana Sakti of Krishna and is considered as  his dear Atma. Radha lovingly worships Krishna and Krishna too worships her intimately.जय जय श्रीराधे
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Mon, 10/12/2015 - 07:05
Performance of SrAddha and MAhAlaya tarpaNa has been ordained in the Scriptures in the case of a deceased SanyAsi also . Thus the  son of a Sanyasi has to perform  for his deceased sanyAsi father pratyAbdika SrAddha as well as MahAlaya TarpaNa in the form of   PArvaNa SrAddham on dvAdaSi tithi in MahAlaya paksha.
सन्यासिनोऽप्याब्दिकादि  पुत्रःकुर्यात्यथाविधि ।महालये तु यत्श्राद्धं द्वादश्यां पार्वणेन तु ।। -- वाराहद्वादश्यांपार्वणेनैव श्राद्धं कुर्यान् महालये ।सुतस्सन्यासिनोऽन्यत्र  यथातिथि समाचरेत् ।।
 --  संग्रह     
जय जय श्रीराधे
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Fri, 09/11/2015 - 16:34
The following are the eight BrAhmaNas of  Kauthuma sAkhA  of SAma veda:-  
ताण्ड्य ब्राह्मणम्
षड्विंश ब्राह्मणम्
सामविधान ब्राह्मणम्
आर्षेय ब्राह्मणम्
देवताध्याय ब्राह्मणम्
छान्दोग्योपनिषत् छन्दोग ब्राह्मणम्
संहितोपनिषत् ब्राह्मणम्
वंश ब्राह्मणम्

जय जय श्रीराधे
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Sat, 09/05/2015 - 08:57
Let us sing the exalted glories of Sri Krishna on the most auspicious day of his divine avatara:-
राधाप्रियसुधारूपं राधाचरणकामुकम् ।
राधाप्रेमालयंदेवं राधापतिं नमाम्यहम् ।।
जय जय श्रीराधे
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RADHASHTAMI Celebrations - 21 September 2015 - Monday

Sat, 08/29/2015 - 06:53

Sri  Radha is none other than Sri Mahalakshmi, who out of great compassion, facilitates the individual Self to get the divine grace of the Supreme Bhagavan Sri Krishna, the glorious Yogesvara. According to the Scriptures, the best way to approach Sri Krishna is through first obtaining the grace of Sri Radha. Even a grave sinner gets redemption through her ceaseless divine grace and becomes purified to serve the lotus feet of Sri Radhakrishna. Let us not miss this opportunity to offer our humble and sincere prayers to the ever fresh and fragrant queen of Brindavan. On this most auspicious Radhashtami  day, may Sri Radha shower Her blessings on all. 
श्रीगोविन्दप्रियां राज्ञीं वृन्दावन मनोहरीम् !
कृपास्वरूपिणीं दिव्यां राधा देवीं नमाम्यहम् !!
माधुर्यरससंपूर्णां माधवमनमोहिनीम् !
महाभावनिमग्नां तां मधुराधां नमाम्यहम् !!

Sri Radha Krupa Kataksha Stava Raja Stotram
 Sri Krishna  Krupa Kataksha  Stava Raja Stotram
 Barsane Wali Radhe
 Paramadhan Radhe 

जय जय श्रीराधे 
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Thu, 08/13/2015 - 18:04
The VedAngas are very important as illustrated by the following verse from PANinIya sikshA:-

छन्दः पादौ तु वेदस्य हस्तौ कल्पोऽथ पठ्यते ।
ज्योतिषामयनं चक्षुर्निरुक्तं श्रोत्रमुच्यते ।।शिक्षा घ्राणं तु वेदस्य मुखं व्याकरणं स्मृतम् ।तस्मात्साङ्गमधीत्यैव ब्रह्मलोके महीयते ।।
--- पाणिनीय शिक्षा 41,42Chandah: - Legskalpa: - HandsJyotiSa- Eyesnirukta- EarssikshA - NosevyAkaranam- Face
One who studies Vedas with the six-fold limbs as above reaches the abode of the Supreme.
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Wed, 08/12/2015 - 20:42
Veda Mantras regarding Funeral rites, SraddhA and Pitru tarpaNam are available in plenty. One can refer to the following ( These are only some of many such veda mantras): पञ्च वा एता महा यज्ञाः ---- देव यज्ञः पितृ यज्ञः भूत यज्ञः मनुष्य यज्ञो ब्रह्म यज्ञ इति ----यत्पितृभ्यस् स्वधा करोति तत् पितृ यज्ञः संतिष्ठते----पितृन् स्वधा अभिवहन्ति ---- --- तैत्तिरिय आरण्यक ii-13 श्राद्ध मन्त्र-यन्मे माता --- ये चेह पितरः ----एष ते तत मधुमान् ---- ---एकाग्नि काण्ड ii-19 पृथिवी ते पात्रं द्यौरभिधानं---- ---एकाग्नि काण्ड ii-20 एकोद्दिष्ट मन्त्र- ऋचां प्राची महती दिगुच्यते ----- ---तैत्तिरीय काठक iii-49 ब्रह्ममेध संकार:-सुवर्णम् घर्मं -------- तैत्तिरिय आरण्यक iii-20 पितृ मेध मन्त्राः-यम् ते अग्निममन्थाम------यमाय सोमं सुनुत -----अपनश्शोशुचदघमस्ते--------- तैत्तिरिय आरण्यक vi यमाय सोमः पवत यमाय क्रियते हविः------यमाय मधुमत्तमं ------- एनं परिददात् पितृभ्यः.....आथर्व वेद संहिता xviii-1,2.... पितृ तर्पण मन्त्र-मधुवाता ऋतायते ----मधु नक्त----मधुमान्नो------- तैत्तिरिय आरण्यक x-57
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Tue, 06/30/2015 - 08:20
Arts Culture India Foundation as part of its endeavour to encourage special children presented drawing  materials to all the special children of Sri Sakthi Academy, Chennai -600015 on 29th June 2015. It is proposed to have an orientation program about our ancient monuments and heritage locations and encourage those students to draw the pictures of the same. Sri Sakthi Academy deserves all appreciation for its continued  dedicated service to the special children.

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Sat, 05/16/2015 - 14:19
Eligibility for Studying Srimad Bhagavad GItA and VishNu SahasranAma
SrImad BhAgavatam i-4-25 empowers Women and those belonging to the fourth caste to study MahAbhAratam. As SrImad Bhagavad GItA and  VishNu SahasranAma are  parts of MahAbhAratam, women and those belonging to the fourth caste who have faith in BhagavAn  can recite them  after learning from a Guru.
The intrinsic meaning of the adage “ BhAratah pancamo vedah” is that MahabhArata is a ceaseless treasurehouse of holistic knowledge like the Vedas  which contains various subtle exposition of dharma. It does not mean that only dvijas are  entitled to study MahabhArata. This injunction applies only in the case of study of the four Vedas comprising of  samhitA.  BrAhmaNa, AraNyaka and Upanishad and  VedAnta vicAra.
It is to be noted that a plain and unbiased reading of the VishNu sahasranAma phalaSruti shows that it can be chanted by all the four VarNas for which the benefits acrrue differently based on one's VarNa.
Vedantago brAhmaNah syAd kshatriyo vijayI bhavet !vaiSyo dhana samruddhas syAt  SUdras sukhamavApnuyAt !!
On similar lines, this is another pramANa from SrI vAlmIkI RAmAyaNa:
paThan dvijo vAk RishabhatvamIyAt |syAt kShatriyo bhUmi patitvamIyAt ||vaNik janaH paNya phalatvamIyAt |janasa SUdro'pi mahatvamIyAt ||       1-1-100
By reading this RAmAyaNa, ---A BrAhmaNa attains excellence in speech ---A Kshatriya attains lordship over land ---A VaiSya attains monetary gains ---A SUdra attains personal excellence.
Please note the word "paThan" (reading) used in SrI ValmiKI RAmAyaNa. This in addition to  the quote from SRimad bhAgavatam (given below) proves the eligibility of Women and  SUdras in reading the text of the ItihAsas like RAmAyaNa and MahAbhArata.   SrImad BhAgavatam i-4-25 empowers Women and SUdras to study MahAbhAratam .
                        strI SUdra dvijabandhUnAm                        trayI na Sruti gocarA                        karma Sreyasi mUDhAnAm                        SreyA  evam bhaved iha                        Iti bhAratam AkhyAnam                        krupayA muninA krutam !!  SrI Sankara bhAshyam on SrI VishNu sahasranamam on the sloka "vedantago brAhmaNas syAt" goes in a circle and tries to connect performance of yajna and the SUdra varNa and says that the SUdras can only hear but not chant. This stringent  view also held by someAcAryas does not bring out the true spirit behind the purpose of creating itihAsa purANas. These are intended for the benefit of  all including women and SUdras ,irrespective of the VarNa, as BhagavAn is common to all and He can be reached by any one irrespective of one's caste through unconditional love.
Different types of BrAhmaNasWe need to understand more about who is a BrAhmaNa. Vipra means BrAhmaNa.
A person is born as a BrAhmaNa.
As the first born among the mortals, he is known as agrajanmA.
After Upanayana. he becomes a dvija.
As one learned in Vedas, he is known as a Srotriya.
As a deity upon earth, he is known as BhUdeva.
As one who has emanated from the mukha of the Supreme, he is known as Mukhaja.
A BrAhmaNa who is only by birth and not by performance of duties is known as BrAhmaNabruva.According to Devala, there are eight types of BrAhmaNas as follows in the ascending order of greatness:(1)MAtra
MAtra means one who is born in a BrAhmaNa family who has not undergone upanayanam and not following any ansuhthAna.
BrAhmaNa is one who has done some veda adhyayana, who has ACara, SAnti, Satyam, dayA.
Srotriya is one who has done the Veda adhyayanam of one SakhA along with kalpasUtra or six vedAngas, knower of dharma, performer of six karmas like yajanam.
anUCAna is one who is vedavedAnga tatvajna, Suddha citta, devoid of Sins and having the qualities of Srotriya.
BhruNa is one who is vrataguNopeta, follower of niyamas in yajnas and vedAdhyayana, devapitruSishtAnna BhojI, jitendriya.
Rishikalpa is one who has all vaidika and laukika jnAna, Asramastha, jitendriya.
Rishi is one who is Urdharetas, tapasvI, follower of AhAra niyama, powerful to give SApa and anugraha, satyasandha.
Muni is one who is not attached towards vishayas, knower of all tatvas, without KAma and krodha, dhyAnastha, nishkriya, jitendriya, viewer of gold or sand equally.Learning of VedasIn matters regarding learning and teaching of Vedas , we have to go based on what is stated in the Vedic Scriptures and concluded by our great Rishis. One should not confuse what is stated in the SAstras with our limited materialistic knowledge. It is safer and better to align with the upadeSa of smrutis in  this regard.Vedas are no doubt meant for Universal peace, Universal development and Universal welfare. But the Vedic yajnas have to be performed by those who are qualified by the SAstras to perform. While Vedic knowledge can be freely disseminated for the benefit of all, teaching and learning the Vedic Mantras with VarNa and svara have to be based on tradition only.Vipras have protected the Vedas from time immemorial by making personal sacrifice and by leading a simple and austere life devoted to propagation of Vedas (sVadhyAya pravacanam). We have to offer our deep sense of  gratitude to them who have selflessly carried it so far despite numerous hurdles. In the name of modernity, let us not fiddle with it.When we daily recite the SAnti PATha as below, we pray for the well-being of not only human beings but also animals and plants. ThereforeVedic Prayers have an Universal outlook.Urdhvam jigAtu bheshajam !Sam no astu dvipade !Sam catushpade !Om SAntih SAntih SAntih !The following Mantra also recited while offering oblations to our forefathers show how caring are the Vedas about environmental order.Madhu vAtA rutAyate(Let the air be pleasant)Madhu ksharanti sindhavah(Let the rivers be pleasant)MAdhvIrnas santvoshadhIh(Let the plants and creepers be pleasant)Madhu naktamutoshasi(Let the day and night be pleasant)Madhumat pArthivam rajah(Let the dust of the earth be pleasant)Madhu dyaurastu nah pitA(Let our father-like Sky be pleasant)Madhu mAnno vanaspatih(Let the herbs be pleasant)MadhumAm astu sUryah(Let the Sun be pleasant)MAdhvIr gAvo bhavantu nah(Let the cows be pleasant to us)--- mahAnArAyaNa upanishad xxxix-3Let all the dvijas take the initiative in learning and propagating the Vedic knowledge for the benefit of all Beings within the framework ofSAstras.Else the prediction in SrImad BhAgavatam that "VedAh PAshaNda dUshitAh" would become a reality very soon.Let us pray more Vipras do whatever they can for protecting and nourishing the Vedas and the Srotriyas.Yadyat Acarati Sreshthah tadtadevetaro janah !sa yat pramANam kurute lokas tadanuvartate !! ( Bh. G . iii- 21)SummaryAll people who have faith in the Supreme are eligible to study SrImad Bhagavad GItA and SrI VishNu sahasranAma. While Vedas and Vipras are to be held in high esteem, we need to understand that for approaching the Supreme, Vedas are not the only route for people belonging to all castes. Taking into consideration various aspects, BhagavAn has so kindly made him easily accessible to people of other VarNas as well through the path of unconditional love popularly  known as  bhakti yoga.There are two broad routes to reach the Supreme. One path is approaching him while duly following the VarNASrama dharma (as far as practicable) as stipulated in Vedas and SAstras. This is mainly applicable for the first three VarNas. Another one is the BhAgavata dharma which does not have the Vedic injunctions thereby opening the door to all irrespective of caste or creed. That is why we can find many BrAhmaNas lovingly worshipping Non-BrAhmANa Azhvars and NAyanmars in the Bhakti tradition of the South.  If some one from any caste or creed  is so passionate and craving to know the Supreme BhagavAn , there is nothing which stops him if he follows the second path. Such a noble soul has to be deeply respected by all. The confusion has arisen mainly because we are mixing up the two and trying to apply the rules and injunctions of the first path to the second. Those who tread by the second path always honour those following the first path of VarNAsrama dharma and vice versa as the ultimate objective of reaching the Supreme BhagavAn is the same in both cases. குலம் தாங்கு சாதிகள் நாலிலும் கீழ் இழிந்து எத்தனை நலம் தான் இலாத சண்டாள சண்டாளர்கள் ஆகிலும் வலம் தாங்கு சக்கரத்து அண்ணல் மணிவண்ணற்கு ஆள் என்று உள் கலந்தார் அடியார் தம் அடியார் எம் அடிகளே !---NammAzhvAr TiruvAimozhiजय जय श्रीराधे 
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Tue, 05/05/2015 - 21:24
All glories to   श्रीसीतारामचन्द्रप्रभु.
मम भर्ता महातेजा वयसा पंच विंशकः ||
अष्टा दश हि वर्षाणि मम जन्मनि गण्यते |--३-४७-१०उषित्वा द्वा दश समाः इक्ष्वाकूणाम् निवेशने |
भुंजाना मानुषान् भोगान् सर्व काम समृद्धिनी || --- ३-४७-४तत्र त्रयो दशे वर्षे राज अमंत्र्यत प्रभुः |
अभिषेचयितुम् रामम् समेतो राज मन्त्रिभिः ||---  ३-४७-५
On the strength of the above,   श्री सीता   was about  6 years  ( 18-12=6) when her wedding took place and  श्री रामचन्द्रप्रभु was about 13 years (25-12=13) old .  We have to rely on वाल्मीकी रामायण for authenticity. Even the Story line is slightly different in other versions of रामायण .
श्री सीता is none other than श्री राधा.
श्रीसीतारामजयम् Iजय जय श्रीराधे I 
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Fri, 04/24/2015 - 20:04
The OmkAra upAsana is intended mainly for sanyAsis. There are a lot of restrictions in the Vedic Scriptures regarding the usage of PraNava. Considering the modern times, if the term is retained as Yoga (which is mainly Asana and PrAnAyAma for many) and the world acknowledges that it belongs to BhArata as part of its sanAtana dharma, it is enough to start with. Later when some people develop intense faith in the Yoga system, they can look into the eight limbs of Yoga in a holistic manner comprising of yama, niyama, Asana, PrANAyAma, PratyAhAra, DhyAna, DhAraNa, and samAdhi. This could be  construed to be one non-controversial strategy to make the world aware of the potentials of Yoga and realize immense benefits from Yoga practices.जयजय श्रीराधे 
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Fri, 04/24/2015 - 19:41
The Dhvajastambha, as we call it, is installed based on the Agama pertaining to that specific temple. The details of the size, height, quality of the wood to be used and so on are specified in the Agama concerned. PAncarAtra and VaikhAnasa are the two main Agamas followed by the Vaishnavite temples. There are many branches of PancharAtra Agama. The North Indian Temples are not based on PAncarAtra and VaikhAnasa Agamas. Hence depending upon the Agama / Scripture followed by the Temple, there are variations.जयजय श्रीराधे।   
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Thu, 04/23/2015 - 21:35
The Vedas wish all prosperity for the farmers who feed all human beings.
Let our Ploughs cleave the ground with Prosperity.Let  the Ploughers go round the yokes with Prosperity.Let Parjanya give Prosperity with honey and milk.Let SunA and SirA bestow us Prosperity.
शु॒नं नः॒फाला॒ वितु॑दन्तु॒ भूमि॑ शु॒नंकी॒नाशा॑ अ॒भि य॑न्तु वा॒हान् ।शु॒नम्प॒र्जन्यो॒ मधु॑ना॒ पयो॑भिः॒ शुना॑सीरा शु॒नम॒स्मासु॑ धत्तम् । --- TaittirIya SamhitA IV-2-5 
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Sun, 04/19/2015 - 10:22
SrI RAmAnujAcArya, the greatest AcArya of SrIvaishNavism has clearly upheld the sanctity of varNASrama dharma in his SrI BhAshya, the exalted commentary on Brahma sUtra. All the 74 AcAryas established by him uphold the  Vedic tradition  and are conforming to sAstras even today.
SrI RAmAnujAcArya at the same time strongly believed that we have to respect the great Saints and devotees belonging to other castes as well, as many AzhvArs are non-BrAhmaNas. While it is the duty of one person to follow his own varNASrama dharma, it does not make him automatically superior to others. In the considered view of SrI RAmAnujAcArya all VaishNavaites (tirumAl adiyArs) are one and the same in the eyes of the Supreme BhagavAn. Hence one has to be always polite and humble in spite of his caste. The jIyars of SrI RAmAnujAcAryatradition wear yajnopavitam and perform nitya karma. SrI RAmAnujAcAyra fully knows what is varNASrama dharma and what is devotion (bhakti yoga) and Surrender (Prapatti). Those vaishnaviteswho are not brAhmaNas do not wear yajnopavitam but are engaged in the service of BhagavAn are called as "sAttANi" . They render "pushpa kainkaryam" in a selfless manner. SrI RAmAnujAcAyrawelcomed all for doing unconditional and selfless service to the Supreme irrespective of caste. Vaishnavites never claim that they are superior based on birth. For them, it is the loving  devotion to the Supreme which is important. All devotees are verily equals. At the same time, Vaishnavites fully adhere to varNaSrama dharma. SrI RAmAnujAcArya never advocated the supremacy of BrAhmaNas over others. One of his respected AcAryaswas Swami Tirukkacchi Nambigal, who was a non-BrAhmaNa. Therefore, if only SrI RAmAnujAcAyra hadconsidered BrAhmaNasas superior, there is some meaning in alleging that he could have converted non-BrAhmaNasinto BrAhmaNas. For him, all SrI Vaishnavaites are indeed  equals. At the same time  he also emphasized that the SAstras have to be duly complied with based on one's VarNASrama dharma as determined by one's birth.  SrI RAmAnujAcArya brought many people into the fold of Sri VaishNavism without any change in their status of varNa. As they were disillusioned with the non-Vedic philsophies, mAyA vAdam etc, they voluntarily came into the fold of Sri VaishNavism. All the sAtthAdamudalis of heritage temples like SrIrangam, still remain to date as sAtthAda mudalis only. Nobody was ever converted into the BrAhmaNa fold. Pillai UrangAvalli Dasar became a very close disciple of SrI RAmAnujAcArya at SrIrangam and he remained as a non-BrAhmaNa only. SrI RAmAnujAcArya firmly believed in the supremacy of Vedic Scriptures. According to the SAstras, there are no rituals for converting the caste of the person into BrAhmaNa VarNa. Hence as a strong upholder of SAstras, SrI RAmAnujAcArya would not have even dreamt of changing the VarNas just like that. SrI RAmAnujAcArya is far beyond the mAyA of caste supremacy and there is no need for him to convert non-BrAhmaNas into BrAhmaNa VarNa. He only openly welcomed all people with love and affection  irrespective of their castes into the fold of SrI VaishNavism  to cross the ocean of samsAra and  reach the abode of the Supreme. श्रीमते रामानुजाय नमः।जयजय श्रीराधे।  
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Wed, 04/15/2015 - 08:12
The very fact that we are asking Veda PramANa overlooking the smrtis of the great Rishis shows our lack of respect for their sagacious wisdom and trying to use our very limited knowledge to understand and interpret the Vedas. According to Manu, one who disrespects the smrtis is a nAstika.
Both Sruti and smrutis constitute valid pramANas. We have to keep in view that smrutis have only Sruti as the base. Though there were many SAkhAs (recensions) of the Vedas in the days of  yonder, only a few are available now due to various reasons.anantA vai vedAh ! ---- TaittirIya KAthaka
The Vedas are infinite. Thus while a particular aspect (for example, mandatory performance of trikAla sandhyA including  mAdhyAnikam) specifically covered in the smrutis could have been  based on a Vedic statement which was existing  in a particular Vedic recension at that point of time but not now, it may not be correct for us to conclude that the particular aspect is not backed by Vedas. Hence it would be very difficult to overlook what is stated in the smrutis as being something which is not mentioned in the Vedas and hence need not be followed.
One cannot properly understand the intended and intrinsic meaning of Vedas. As Vedas are complex and innumerable, the Rishis through their great tapas composed the Smrutis which define what is dharma for a particular Yuga.
In order to understand the Sruti in the proper perspective, one requires the guidance of smruti. Interpreting the original Vedic Mantras on our own accord is dangerous in the modern environment.
For each Mantra, there is a Rishi, a Chandas and the devatA. One cannot overlook the Rishi and chant any Mantra including GAyatrI MahA Mantra. As Rishis are the Seers of Vedic Mantras and the authors of smrutis, we hold them in high esteem. Rishi TarpaNam is offered to them. KAnda Rishi TarpaNam is also there. All the Srauta, grihya and smArta PrayogAs are done even today based on the statements of great Rishis like Apastamba, BodhAyana, ASvalAya, Jaimini, LAtyAyana, KAtyAyana and so on. In addition, we have sanakAdi Rishis, Sapta Rishis , NArada, BharadvAja, Veda VyAsa and so many others.Each BrAhmaNa (however materially he may be rich) is born only as a debtor with triple debts. He is indebted to the Rishis, DevAs and Pitrus. The Rishi debt is discharged through brahmacarya, Deva debt through performance of yajnas and Pitru debt through progeny.JAyamAno ha vai brAhmaNah tribhir rNavA jAyate !brahmacaryena rishibhyah !yajnena devebhyah!prajayA pitrubhyah!The Rishis including Rishi Patnis are to be respectfully worshipped. Without them, the Vedas would have disappeared. The smrutis, which are Rishi Proktam are therefore equally valid like Sruti.
Whatever one feels like doing according to his mental make-up does not constitute dharma. That is why in Bhagavad GItA , BhagavAn advises all to follow dharma as ordained in the Scriptures :tasmacchAstram pramAnam te karYAkArya vyavasthitau!jnAtvA SAstra vidhinoktam karma kartum ihArhasi !!-----Bhagavad gItA ! 16.24One who does not follow SAstras gains not Sukham or Siddhi or parama gati.yah Sastra vidhim utsrijya vartate KAma kAratah !na sa siddhim avApnoti na sukham na parAm gatim !!---Bhagavad gItA 16.23Learned sees through the eye of SAstras" ----kavibhih SAstra cakshushA ---"---- SrImad BhAgavatam x-84-36Sruti smruti mamaivAjnA yad tad ullanghya vartate !AjnAcchedhe mama drOhi mat bhaktOpi na vaishNava !!--- VishNuvedamUlAh smrutayah !---- SankhadurbodhA vaidikASSabdAh prakIrNatvacca ye khilAh !tatraita eva drushtArthAh smruti tantrai pratishthitAh !!---- MarIciSrutim paSyanti munayah smaranti ca tathA smrutim !tasmAt pramANamubhayam pramANaih pramitam bhuvi !!---- ManuAccording to Angiras, those who are learned in pramANas should duly take care of them. Otherwise, authentic pramANas would get destroyed by baseless pramANas.pramANAni pramANajnaih paripAlyAni yatnatah !sIdanti pramANAni pramANairavyavasthitaih !!--------Angiras
Coming to the subject, there are two modes of samskAram in terms of Pitru medham and Brahma medham. For both, there are Veda Mantras available as per grhya prayoga and are currently in use. This varies based on the sUtra to which one belongs to. Now for each and every karmanushthAna if somebody asks for specific pramANa in the Vedas (of which only a portion is available now), it is not in line with the path of the wise. We need to understand that the Veda Mantras used in the context as recommended by the Rishis constitute the PramANas. It is to be noted that in the entire two volumes of SrAddha kAnda of VaidyanAtha dIkshitIyam, only pramAnas from dharma SAstras are given. In the Vedas we have ample references about Pitru Yajna, svadha , Pitru, PitAmaha, PrapitAmaha and so on. But for each karma and the detailed procedure, if some body demands specific Veda pramAna, it is too much and tantamounts to overlooking the sagacious wisdom of the  Rishis.According to MarIcI, one is born as a candAla in crores of birth if one gives up performance of Abdika SrAddha.PanditA jnAnino mUrkhAh striyo'tha brahmacAriNah !mrtAham samatikramya candAlah kotijanmasu !!--- MarIcIAccording to LokAkshi, one shall do anna SrAddham only and not HiraNyam or Ama SrAddham.Pushapvatsvapi dAreshu videSastho 'pyanagnikah !annenaivAbdikam kuryaddhemnA va'mena na kvacit !!--- LokAkshiAccording to Jamadagni, Sumantu and USanas, one without wife is not entitled to perform pArvaNa SrAddham and he has to do Ama SrAddham. na bhavatyasya sAmagrI dArA vA gruhameva ca !AmaSrAddham prakurvIta vrddho bAlaSca yo bhavet !!- JamadagniOne who thinks that there are no Pitrus and gives up performance of SrAddha earns the curse of his own santi pitaraSceti krtvA manasi yo narah !SrAddham na kurute tatra tasya raktam pibanti te !!--- Aditya PurANaWhere SrAddha is not done, there no Putras are born, no relief from dieseses, no long life and no tatra vIrA jAyante nArogA na SatAyushah !na ca Sreyodhigacchati yatra SrAddham vivarjitam !!--- HArIta
It is to be noted that even in the dharma SAstras different ways have been suggested for a particular situation by different Rishis. It is difficult to comprehend and interpret the proper course of action many a times. Our own interpretations of the Vedas in the context of performance of various Karmas would be grossly misleading. We have  to necessarily go by what the great Rishis have said and follow it as far as possible in one’s own prevailing circumstances.Hence if any one  who raises such questions  genuinely believes in Vedic Scriptures, he can personally approach a Srotriya well-versed in dharma SAstra, get his doubts clarified and act accordingly.नमः परमऋषिभ्यो  नमः परमऋषिभ्यः।जय जय श्रीराधे।
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