Wednesday, April 2, 2008

Date of The Vedas

Date of the Vedas

The idea that the Vedas are eternal does not fit into the mental outlook of Western indologists. Their claims to impartiality and to conducting research in a scientific manner notwithstanding, they are not prepared to accord an elevated status to the Hindu texts. Many Hindu research scholars have also found themselves unable to accept the view that the Vedas are eternal.
Modern historians have adopted chiefly two methods to determine the date of the Vedas: the first is based on the astronomical references in the scriptures and the second on the morphology of the language of the same. But have they, using either method, come to any definite conclusion? Each investigator has arrived at a different age. Tilak has assigned the date 6000 B. C to the Vedas. According to some others it is 3000 B. C or 1500 B. C.
There is no difference of opinion among historians about the dates of the scriptures of other religions. They are agreed that the Buddhist Tripitaka was written during the time of Asoka but that the teachings of the Buddha included in it belong to an earlier time. There is similar unanimity of view in that the New Testament is 2000 years old. And all are agreed that the Qur'an was composed 1, 300 years ago. In the case of Vedas alone have historians not arrived at a decisive date.
I mentioned that two methods were adopted in reckoning the age of the Vedas. There are references in these scriptures to the position of certain heavenly bodies. The date of the Vedas fixed at 6000 B. C. or so, is based on an astronomical conjunction mentioned in them.
But is it right to say that such an astronomical conjunction would not have occurred earlier too? Conjunctions similar to the one on the basis of which the date of 6000 B. C. has been arrived at must have occurred not only before the present creation, but even far far earlier. Which of these is to be taken as the one mentioned in the Vedas? The sages had a vision that could penetrate through the eons. So such calculations will not hold in the case of the Vedas which the great sages brought together with their trans-sensual powers of perception. We find thus that the internal astronomical "evidence" found in the Vedas and made much of by modern researchers does not help in fixing their date.
The second method is linguistic. Here we have to consider not only the language but also the script. Brahmi is tha source of all the scripts in use today in most parts of the country. Devanagari and the Tamil scripts may seem totally unrelated, but the fact is otherwise. A study has been conducted on the changes the Brahmi script has undergone during all these centuries on the basis of the edicts found throughout the land. A chart made from the results of this study shows that the scripts in use today in different parts of the country, though seemingly unrelated, were evolved from the original Brahmi. An amusing thought occurs to me that the scripts prevalent today are Brahmi letters with moustaches and horns. Something like a moustache affixes itself to the middle of Brahmi letters. The Devanagari (u and u) appear similarly formed. Many letters of the Tamil alphabet look like Brahmi letters that have sprung horns. From the edicts and inscriptions we can find out with some precision the period taken for each alteration in the script. It is in this manner that the dates of some edicts have been determined.
The Vedas, however, have never been inscribed on stone anywhere. So there is no question of our fixing their date on the basis of any of the scripts. Other aspects of language have to be considered in this context. The morphology of words and the character of their sound keep changing with time. Many Tamil words belonging to the Sangam period have changed thus. It is a phenomenon common to all languages. An erosion takes place in the case of some sounds. Sometimes their meaning also does not remain the same. Take the Tamil word “veguli": it means a "simpleton", but earlier it meant "anger" or " an angry man ". In the old days the Tamil "manda " did not mean "dead": a Tamil scholar told me that it meant "famous". Such instances are to be met with in Sanskrit also. We do not understand the Vedas the same way as later poetical works in Sanskrit. Compared to other languages such changes are not numerous in our own tongues. Even an Englishman cannot follow one line of Anglo-Saxon English (Old English) which is only 1, 000 years old. In the course of about 3000 years English has changed so much in America as to merit a name of its own, "American English".
The period over which a phoneme changes its character has been calculated. But the time taken for a change in the meaning of a word has not been determined with the same definiteness. Scholars have tried to fix the date of the Vedas by examining the character of the sound of their words. “Every two hundred years the sound of a word undergoes such and such a change, " observes one authority of linguistics.” A Vedic sound, in the form we know it today, is the result of a number of mutations. If it has undergone ten mutations, it means that the Vedas are 2, 000 years old. Or, if thirty, they are 30x 200 = 6, 000 years old, which would mean [according to this logic] that our scripture did not exist before 4000 B. C" We hear such views expressed frequently.
One example would be enough to prove how wrong such a basis of calculation is to fix the date of the Vedas.
We have so many utensils at home. We use some of them more often than others. The bell-metal in which cook rice morning and evening has to be washed twice a day. So it wears faster. Supposes we have another vessel, quite a big one, an "anda" for instance. It is kept in the store room and not used except perhaps during a wedding or some other festive occasion. Since it is washed only at infrequent intervals it does not wear as fast as the bell-metal vessel which we perhaps bought as recently as last year. The anda must have come as part of grandmother's dowry and must be very old. Even so, it does not show any sign of wear. Are we to infer that the bell-metal pot was bought before the anda? The dinner-plate and the rose water sprinkler came together as your daughter-in -law's dowry. In ten years, the plate has gone out of shape but the sprinkler retains its glitter and polish.
The same is the case with the sounds of words of everyday speech on one hand and the Vedic words on the other, the difference between them being similar to that between the two types of vessels mentioned above. Words in common daily use undergo erosion in many ways. Though the Vedas are chanted everyday special care is taken to preserve the original sound of their words. I shall tell you later about the Vedangas, Siksa and Vyakarana and about how a system was devised by our forefathers to preserve the sound of each Vedic syllable from undergoing any mutation. The Vedic sounds are not subject to erosion like the utensils in daily use or the words in common speech. They are like the anda which, though old, is well preserved.
Modern indologists have also put forward the view that the Rgveda is the oldest of the Vedas that the Yajurveda, the Samaveda and the Atharvaveda came later (in that order). They also believe that in each recension or sakha of a particular Veda, the Samhita is the oldest part, the Brahmana and Aranyaka being of later origin. They try to fix the date of these different texts on the basis of the differences in their language. Also they have carried out research into how certain words used in the Vedas are seen in a different form in the Ramayana, the Mahabharata and the works of poets like Kalidasa.
The linguistic research conducted by these indologists will not yield true results because they ignore the basic differences that I have pointed out between the sound of the Vedas and that of other works. The slight changes perceived today in certain Vedic sounds, despite all the care taken to preserve them in the original form, could not have come about in 200 years but over some thousands of years. If you realise that the "wear and tear" we speak of cannot apply to the Vedas but may be to other works or to spoken languages, you will agree that to fix the date of the Vedas, as modern indologists have tried to do, is not right.
Hindi is only some centuries old. However, since it is spoken in a large area and contains Sanskrit, Arabic and Persian words, it has changed in a comparatively short period. Tamil, though spoken in a smaller region, has not changed so much. Even so you will not understand Kamban's Ramayana to the same extent as you will the songs of Tayumanavar. As for Jnanasambandhar's Tevaram itself you will not understand it as easily as Kamban's Ramayana. And then there is the Thirumurugarrupadai which is more difficult than the Tevaram. So Tamil has also not remained the same all these centuries. Though Sanskrit was known all over India it was not a spoken language like Hindi or Tamil. It was a literary language and has not changed even to the extent Tamil has. As for the Vedas, they have been preserved with greater care than the poetical works and it is rarely that you see changes in them. So, according to linguistic experts, if it takes 1000 years for certain changes to occur in other languages, it should take 100, 000 years for the same in the Vedas.
The Vedas have been preserved with the utmost care in the firm belief that the mantras will be efficacious only if each syllable is chanted with precision so far as its sound and textual correctness are concerned. It was for this purpose that a separate caste was assigned with the mission of caring for them. Research conducted without realising this truth will not serve any purpose. Modern investigations have not succeeded in establishing that the Vedas are not eternal. Faith in the belief that they are anadi will be strengthened if you appreciate the care with which they have been preserved during all these ages and also consider the different ways in which their sound has been kept alive.
(courtesy Ref: Hindu Dharma,

The Glory of the Vedas

The Glory of the Vedas

The Vedas are eternal and the source of all creations and their greatness is to be known in many different ways. As I have already stated, their sound produces in our nadis as well as in the atmosphere vibrations that are salutary not only to our own Self but to the entire world. Here we must understand "lokakshema" or our welfare of the world to mean the good of mankind as well as of all other creatures. This concern for all creation that finds expression in the Vedas is not shared by any other religion. "Sanno astu dvipadesancatuspade"-- this occurs in a mantra: the Vedas pray for the good of all creatures including bipeds, quadrupeds etc. Even grass, shrubs, trees, mountains and the rivers are not excluded from their benign purview. The happy state of all these sentient creatures and inert objects is brought about through the special quality of the Vedas.
The noble character of their sound apart, the Vedas are also notable for the lofty truths that find expression in the mantras. The tenets of these scriptures have aroused the wonder of the people of other lands, of other faiths. They are moved by the poetic beauty of the hymns, the subtle manner in which principles of social life are dealt with them, the metaphysical truths embedded and expounded in them, and the moral instruction as well as scientific truths contained in them.
Not all mantras that create benign vibrations are necessarily meaningful. In this context we have the example of the music. The alapana of a raga (the elaboration of a musical mode) is "pure" sound, that is, it has no words, but it is still is capable of producing emotions like joy, sorrow, etc. During the researches conducted by a university team, it was discovered that the vibrations created by the instrumental music quickened the growth of the plants and resulted in a higher yield. Here is a proof that the sound has the power of creation. Also to be noted is the fact that the instrumental music played to the plant does not obviously have any verbal contact--- this establishes that the sound has its own power.
The remarkable thing about the Vedas is that they are of immeasurable value as much for their sound as for their verbal content. While the sound has its creative power, the words are notable for the exalted character of the meaning they convey.
There are Tamil hymns of a very high order. To read them is to be moved by them; they touch our hearts with their intense devotion. But we have recourse only to a few of them for repeated incantation to expel a poison or to cure a disease. The authors of these hymns like Nakkirar, Arunagirinadhar and Sambandamurti have composed poems that are more moving and beautiful. But the sound of the hymns chosen for repeated incantation is potent like mantras. Among our Acharya's works are the Saundaryalahari and the Sivanandalahari. The recitation of each stanza of the Saundaryalahari brings in a specific benefit. The same is not said about the Sivanandalahari. The reason is the special mantrik power (of the sound) of the former.
There are mantras that are specially valuable for their sound but are otherwise meaningless. Similarly there are works pregnant with meaning but with no mantrik power. The glory of the Vedas is that they are a collection of mantras that are at once notable as much for the energising character of their sound as for the lofty truths they proclaim. A medicine, though bitter, does the body good, while some types of food, though delicious, do harm. Are we not delighted to have something like kusmanda-lehya, which is sweet to taste and is at the same time nourishing to the body? Similarly, the Vedas serve a two fold purpose: while they have the mantrik power to do immense good to each one of us and too the world, they also contain teachings embodying great metaphysical truths.
It must here be emphasised that on the doctrinal level the Vedas deal both with worldly life and the inner life of the Self. They teach how to conduct ourselves in such a manner as to create Atmic well-being. And their concern is not with the liberation of the individual alone; they speak about the ideals of social life and about the duties of the public. How the Brahmin ought to lead his life and how the king must rule his subjects and what ideals women are to follow: an answer to these-stated in the form of laws-is to be found in these scriptures
The Vedas indeed constitute the apex of our law-books.
(courtesy Ref: Hindu Dharma,