Vedas and Vedic Knowledge – 1

VEDIC WISDOM:

Vedic wisdom is lively in the consciousness of living saints. It is also well preserved in the Vedic literature. The inner evidence of the available Vedic knowledge of the available Vedic literature makes it out that originally the whole range of the pure knowledge i.e. Vedic knowledge was vibrating from a single wholesome Veda. Subsequently this knowledge was organized by Maharishi Ved Vyas as four Veds namely. Rig Veda, Yajur Veda, Sam Veda and Atharva veda.

The knowledge of Rig Veda admitted 21 branches while the knowledge of other three Vedas namely, Yajur Veda, Sam Veda and Atharva Veda respectively admitted 101, 1000 & 9 branches.

The organizational format of each Vedic branch consisted of four folds designated as Samhita, Brahmana, Aryanak and Upanishad. As such 21+101+1000+9=1131 Vedic branches had 1131 Samhitas, 1131 Brahmanas, 1131 Arynaks and 1131 Upanishads. These 1131×4 = 4524 scriptures together came to be known as Vedic wisdom. In addition corresponding to each Ved, as applied value of the pure knowledge of the Ved is Upved. The four Upveds are Ayurved, Dhanurved, Gandharvved and Sthapathyaved. Our present day mathematics, science and technology come within the range of Sthapatyaupved. Manasara is one such scripture of Sthapatyaupved.

MANASARA : SCRIPTURE OF STHAPATYAUPVED

Sri Prasana Kumar Acharya had done a wonderful job of reconstructing the text of Manasara and preparing its translation in English and by drawing the plates.

The scripture begins with the prayer to Lord Brahma, the Creator, the supreme and ends with the chiseling of third eye of the idol of Lord Shiv. The broad organization of the scripture is of the range of 70 chapters with first eight chapters constituting a primary group-I. The next ten chapters i.e. chapter 9 to 18 constitute a primary group-II. Then comes the central part of the Mansara. Chapter 19 to 30 cover single story building to 12 storied buildings. These 12 chapters constitute a central group-I. Next 20 chapters i.e.

chapters 31 to chapter 50 cover central group-II and with it the subject of architecture as such is completed. Then follows the subject of sculptures. The science of sculptures covered in chapters 51 to 70 can be organizationally divided in two sculptural groups. Chapter 51 to 65 constitute sculptural group-I and chapters 66 to 70 constitute sculptural group-II.

SPACE TIME FRAME:

The above topical division of the text has an organizational message of great importance as in terms of it we may reach at the geometric format of the organization of the knowledge of the scripture.

As the scripture begins with the prayer to Lord Brahma, the overlord of real 4-space and ends with the chiseling of third eye of Lord Shiv, the overlord of real 5-space, therefore, geometric format at the dimensional level is bound to be spatial with the flux of time being solid.

In short, the spacetime frame at the dimensional level is going to be E2(space) × E3 (time). In terms of this dimensional order we shall be manifesting working geometric domain within the spacetime frame (E2)4(space) x E3 (solid time). Here (today) we shall be concentrating upon the concepts and comprehensions of dimensions of space and time in Manasara. In a way, we shall be taking up the topic of space, time and spacetime in the light of Vedic wisdom. In the context, it may be relevant to note that the modern thought, mathematics, science and technology is speculating the general spacetime frame as E3 (space) × E1(linear time).

The modern thought, mathematics, science and technology centre around linear dimensional reality but the Vedic systems avail multidimensional reality. The studies of the organizational formats of various Vedic scriptures reveal that higher dimensional geometric formats are being availed to organize the pure knowledge. Illustratively, we may take the case of the oldest book of mankind namely, Sakla Rig Veda Samhita.

RIG VED SAMHITA:

Fortunately Rigved Samhita is intact with us from first syllable to the last syllable and as the tradition goes, the whole range of Vedic knowledge is lively in this scripture of 432000 syllables, out of which 397265 syllables are manifest text while remaining 34735 syllables go deep as organisational format of the text and as such remain un-manifest.

For the present, we may accept it an axiom that knowledge and organisation of knowledge are two distinct aspects of knowledge. Being scriptural text, we get the organised knowledge and as such both organisation format and the text are to be accepted as the knowledge content of the scripture. It is like a truck with goods yielding weight of the truck as well as of the goods loaded in the truck.

Organisation of Rig Veda Samhita

Total knowledge contents 432000 Syllables
Manifest text 397265 Syllables
Mandals 10
Ashtaks 08
Chapters 64
Anuvaks 85
Suktas 1028
Vargas 2024
Richas 10552

Mathematical Basis:

Mathematical basis of the organisational format of the Rigved Samhita reveals that the Vedic knowledge is organised on geometric format of real 6-space. It admits 4-space in the role of dimension while modern thought, mathematics, science and technology centre around 3-space reality and as such Veds are invincible fort for the modern mind. As such, we have to learn and understand the Vedic wisdom.

For this we have to re-examine the rationale and basis of our axioms and postulates for accepting the reality as linear dimensional one. It is only by approaching the Vedic knowledge, the Vedic way, that we may have real bliss of Vedic wisdom.

Chandan Priyadarshi

Chandan Priyadarshi

A student of Spirituality from the ancient city of Nalanda, a Vedantic by faith, an independent philosopher and wanna be philanthropreneur by interest just trying to explore the subtle world of Ancient Philosophy with reference to Modern Science. Having an immense ineterest in Ancient Indian and Vedic Philosophy, Philology, Lexicography, Comparative Religion, Comparative Philosophy, Oriental and Occidental Philosophy, Astrophysics and Astronomy, Ancient and Modern History, Parapsychology, just want to project an integral and synthesized approach of Ancient Philosophy and Modern science to world.

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