Meaning of Agnee MeeLE (अग्नी मीळे)

Meaning of Agnee MeeLE (अग्नी मीळे)

The very first mantra in Rig Veda is
अग्नी मीळे पुरोहितं यज्ञस्य देवमृत्विजम्।  होतारं रत्नधातम्॥ (ऋग्वेदम् १॰१॰१)
Agnee MeeLE Purohitham Yajnasya Devamruthyujam.
Hothaaram Rathnadhaathamam. (Rig Veda 1.1.1)

Vedas, which is also called as Amnyaaya (आम्नायाः), are in Samhitha संहिता (collection) form. Meaning of Amnyaaya (आम्नायाः) can said to be more or less the same. Vedas, which are in Samhitha संहिता (collection) form, should be divided to Mantras, which help us understand the meanings. This process of division should go and reach to minute details like Sookthas सूक्ताः (collection of mantras describing ideas), Sookthees सूक्ती (mantras conveying devotion), words पदाः, roots धातु, etc. From roots धातु, we have to reach gradually to finer levels, which is finite and as instructed by the ancient scholar-saints (Maneeshi मनीषि) and gain capability and capacity to understand the real meanings. The concept originated by this, for the alphabets or words, can be called Samjnaartha संज्ञार्थः (meaning of Samjnas संज्ञ - symbols). Here onwards Samjna संज्ञ (symbols) is created. It is said in Ashwameda Prakarana अश्वमेधप्रकरण that Shamithas शमिताः say “Samjnaptha संज्ञप्तः”, after preparing and readying Thoopara Pashu तूपरपशु (animal, mostly cow, used in Yagas only to touch and chant) for taking Vapa वप. Similarly, the Shamithas शमिताः who are knowledge-hungry (Jijnaasu जिज्ञासु) should make Word-Animal (Pada-pashu पदपशु) as Samjnaptha संज्ञप्तः, in order to get the meanings of Vedic symbols (Vaidika Samjna वैदिक संज्ञ) in the form of Vapa वप (same as in Yagas). This is the process of understanding Vedic meaning (Vedaartha Kriya वेदार्ध क्रिय). Thus, the one who is knowledge-hungry (Jijnaasu जिज्ञासु) can contemplate on the Vedic meaning (Vedaartha Medham वेदार्धमेधम्) with the symbols (Samjna संज्ञ), which are made Samjnaptha संज्ञप्तः; according to his intellectual capacity. This is the meaning of the saying that Vedic meaning (Vedaartha वेदार्धम्) cannot be made Samitha समितः.

In order to elaborate this aspect, let us take two symbols (Samjna संज्ञ) – Agnim अग्निम् and Elee ईळे. These are the very first two words of the total eight words from the above Mantra. All these 8 words are closely interconnected in many complex ways. Let us not go in detail about this, for the time being. Let us take only Agnim अग्निम् and Elee ईळे. Let us see what we can extract from these two words. Agni is noun and Elee is verb. Vaiyyaakarana (the Grammatical authority) says Agnim Elee means “I pray to Agni”. He doesn’t have answer for the question “from where Agni coming”. It is available with Kalpakaara (specialist in Yajnas & other rituals) only, who says by the friction of fire stones (Arani). The answer to the question “How the friction of fire stones (Arani) happens” is “by Will Power (Ichaa Shakthi)”. We may not get easily, the answers to the questions “whose Will Power (Ichaa Shakthi)” and “for whom”. For which we have to plunge into the philosophies of Sankhya and Vaisheshika. The Will (Ichaa) to get light and heat by souls (Jeevaathma) are embedded in fire stones (Arani). We should be able to see Agni (fire) as the achievement extended by the friction. Shamita (the processor) exclaims that “fire is lit, excellently”. Thus four alphabets are made, exceptionally, as a prayer – AgneeMeele.

According to Vaiyyaakarana (the grammatical authority), burning of fire is a way of going/path (Gathi). Whether embedded in wood or exit from fire stones, it is going/path (Gathi). Therefore, the instruction of Vaiyyaakarana (the grammatical authority) that Ag means going/path (Gathi), is quite acceptable. With a bit of knowledge of grammar, it can be easily understood that when Ag is joined with Nee, it becomes Agni, which means the thing which guides the path. So, Agni can be interpreted as light also. It can also be meant as we pray to Agni which leads us from darkness to light. We can make multiple meanings for this word Agni. It could be the fire (power) of machines (Yanthraagni), fire for cooking (Pachakaagni), power of sun (Sooryaagni), street light, teacher (Guru), father, hunger (Jadharaagni), funeral fire (Chitaangi), molten metal (Agni Draavaka), Fire of God (Sarveshwaraagni), etc. We could get many in-depth meanings of six other words of the Mantra – from Purohitham to Rathnadhaathamam by contemplation.

(A humble and approximate translation/interpretation from November 2011 Arshanadam, the only Vedic-Philosophical magazine in Malayalam, founded in 1970 by Acharya Narendra Bhooshan – the greatest Vedic scholar of recent times. All Vedic scholars, forgive me for all errors which are fully mine and all credit goes to Acharyaji, Vedaprakash and all gurus.)

അഗ്നീമീളേയുടെ അര്‍ത്ഥലബ്ധി - ആചാര്യ നരേന്ദ്രഭൂഷണ്‍

അഗ്നീമീളേയുടെ അര്‍ത്ഥലബ്ധി

ആചാര്യ നരേന്ദ്രഭൂഷണ്‍

ആമ്നായങ്ങള്‍ എന്നുകൂടി പര്യായ സംജ്ഞയുള്ള വേദങ്ങൾ സംഹിതാരൂപത്തിലാണ്. ആമ്നായത്തിന്റെം അര്‍ത്ഥവും ഏറെക്കുറെ ഇതുതന്നെ. സംഹിതാരൂപത്തിൽ സമാഹൃതമായ വേദങ്ങൾ അര്‍ത്ഥബോധത്തിനുതകുന്ന മന്ത്രങ്ങളായി വിഭജിക്കേണ്ടതുണ്ട്. ഈ വിഭജന പ്രക്രിയ സൂക്തങ്ങൾ, സൂക്തികൾ, പദങ്ങൾ, ധാതുക്കള്‍ എന്നിങ്ങനെ സൂക്ഷ്മാംശത്തില്‍ ചെന്നെത്തണം. ധാതുക്കളില്‍ നിന്ന് ക്രമേണ നിശ്ചിതവും മനീഷികളാല്‍ നിര്‍ദ്ദിഷ്ടമായ സൂക്ഷ്മതലത്തിലേയ്ക്ക്‌ കടന്നുചെന്ന് അര്‍ത്ഥബോധനക്ഷമത കൈവരിക്കണം. ഇങ്ങനെ അക്ഷരത്തിനോ പദത്തിനോ ഉണ്ടായിവരുന്ന ആശയത്തിന് സംജ്ഞാര്‍ത്ഥം  എന്ന് പറയാം. ഇവിടെ മുതല്‍ സംജ്ഞ കല്പിതമാവുകയായി. തൂപരപശുവിനെ വപ എടുക്കുവാന്‍ പാകത്തില്‍ ആക്കിക്കഴിയുമ്പൊൾ ശമിതാക്കൾ സംജ്ഞപ്തഃ എന്ന് ഘോഷിക്കുന്നതായി അശ്വമേധപ്രകരണത്തില്‍ പറഞ്ഞിട്ടുണ്ടല്ലോ. അതുപോലെ വൈദികസംജ്ഞകളുടെ അര്‍ത്ഥം  വപാരൂപത്തിൽ പുറത്തുവരാൻ ജിജ്ഞാസയുടെ ശമിതാക്കള്‍ പദപശുവിനെ സംജ്ഞപ്തമാക്കണം. ഇത് വേദാര്‍ത്ഥക്രിയയാകുന്നു. ഇങ്ങനെ സംജ്ഞപ്തമായ സംജ്ഞകള്‍ കൊണ്ട് വേദാര്‍ത്ഥജജിജ്ഞാസുവിന് യഥാ മതി വേദാര്‍ത്ഥമേധം ചെയ്യാവുന്നതാണ്. വേദാര്‍ത്ഥം സിമിതമാക്കാവുന്നതല്ല എന്നുപറയുന്നതിന്റെ  താല്പര്യം ഇതുതന്നെ.
അഗ്നിമ്, ഈളേ എന്ന രണ്ടു സംജ്ഞകൾ ഇതിന്റെ വിശദീകരണത്തിന് ഉദാഹരണമായി എടുക്കാം. എട്ടു പദങ്ങളുളള മന്ത്രത്തിന്റെ ആദ്യത്തെ രണ്ടു പദങ്ങളാണിത്. ഈ എട്ടു പദങ്ങളും തമ്മില്‍ പൂര്‍വാപരബന്ധമുണ്ട്. അതു നാം ഇവിടെ ചര്‍ച്ചചെയ്യുന്നില്ല. കേവലം അഗ്നിമ്, ഈളേയിലൊതുങ്ങാം. അതില്‍നിന്ന് എന്തു വപയെടുക്കാം എന്ന്‍ നോക്കാം. അഗ്നി നാമമാണ്, ഈളേ ക്രിയയും. അഗ്നിയെ ഞാന്‍ സ്തുതിക്കുന്നു എന്നാണര്ത്ഥം എന്നു വൈയാകരണന്‍ പറയുന്നു. അഗ്നി എവിടെ നിന്നു വന്നു എന്ന ചോദ്യത്തിന് വൈയാകരണന്റെ പക്കൽ ഉത്തരമില്ല. കല്പകാരന്റെ പക്കലേ ഉള്ളൂ. അരണികളുടെ മേളനത്തില്‍നിന്ന് എന്ന്‍ കല്പകാരൻ ഉത്തരം പറയും. അരണികളുടെ മേളനം എങ്ങനെ സംഭവിക്കുന്നു എന്ന്‍ ചോദിച്ചാൽ ഇച്ഛാശക്തിയാൽ എന്നുത്തരമായി. എന്ത് ഇച്ഛ? ആര്ക്ക് ? എന്ന ചോദ്യത്തിനുത്തരം പെട്ടെന്ന്‍ ലഭിക്കില്ല. അതിന് സാംഖ്യ-വൈശേഷിക ദര്‍ശനങ്ങളില്‍ വ്യാപരിക്കണം. ജീവാത്മാവിന്റെ പ്രകാശതാപങ്ങളുടെ ലബ്ധിക്കുളള ഇച്ഛ അരണികളിൽ മറഞ്ഞിരിക്കുന്നു. അഗ്നിയെ ഘര്‍ഷണത്തിലൂടെ മീളുന്ന അഭ്യുദയമായി കാണാൻ കഴിയണം. അഗ്നി ജ്വലിച്ചു, നന്നായി എന്ന്‍ ശമിതാവ്‌ ഘോഷിക്കുന്നു. അങ്ങനെ നാലക്ഷരമുണ്ടായി, അര്‍ത്ഥവത്തായി, സംജ്ഞപ്തമായി, സ്തുതിയായി, അഗ്നീമീളേ.
അഗ്നിജ്വലനം ഒരുതരം ഗതിയാണെന്ന് വൈയാകരണന്‍. തടിയിലന്തര്‍ഗതമായിരുന്നാലും അരണിയിൽ നിന്നും ബഹിര്‍ഗമിച്ചാലും ഗമനം അല്ലെങ്കില്‍ ഗതിതന്നെയാണ്. അതുകൊണ്ട് അഗ് എന്നു പറഞ്ഞാല്‍ ഗതി എന്നര്ത്ഥം എടുത്തുകൊള്ളൂ എന്ന വൈയാകരണ നിര്‍ദ്ദേശം സ്വീകാര്യം തന്നെ. അഗിന്റെ കൂടെ നീ എന്നു ചേര്‍ത്താൽ ഗതിയിൽ നയിക്കുന്ന വസ്തുവിന്റെ പേരാണ് അഗ്നിയെന്ന് മനസ്സിലാക്കാൻ അല്പം വ്യാകരണം പഠിച്ചാല്‍ മതി. അങ്ങനെ വെളിച്ചം എന്നര്‍ത്ഥത്തിൽ അഗ്നി സംജ്ഞപ്തമായി. ഇരുട്ടില്‍നിന്ന് വെളിച്ചത്തിലേക്ക്‌ നയിക്കുന്ന അഗ്നിയെ സ്തുതിക്കുന്നു എന്നര്‍ത്ഥവും വരും. ഇനി ഈ പദത്തിന് എത്രയെങ്കിലും അര്‍ത്ഥങ്ങൾ ഉണ്ടാക്കുകയേ വേണ്ടൂ. യന്ത്രാഗ്നിയോ, പാചകാഗ്നിയോ, സൂര്യതാപമോ, വഴിവിളക്കോ, ഗുരുവോ, പിതാവോ, ജഠരാഗ്നിയോ, ചിതാഗ്നിയോ, അഗ്നിദ്രാവകമോ, സര്‍വേശ്വരാഗ്നിയോ എന്താണ് ആയിക്കൂടാത്തത്. തുടര്‍ന്ന്‍ ‍ പുരോഹിതം മുതൽ രത്നധാതമം വരെയുള്ള ആറ് പദങ്ങളേയും ഇങ്ങനെ സംജ്ഞാര്‍ത്ഥബോധത്തിന് വിധേയമാക്കുമ്പോൾ അതിഗഹനമായ അര്‍ത്ഥസാഗരത്തിൽ നീന്തിത്തുടിക്കാൻ കഴിയും.
(കടപ്പാട് – ആര്‍ഷനാദം നവംബര്‍ 2011, മലയാളത്തിലെ ഒരേയൊരു വൈദിക-ദാര്‍ശനിക മാസിക, 1970-ല്‍ ആചാര്യ നരേന്ദ്രഭൂഷൺ സ്ഥാപിച്ചത്)

വേദാര്‍ത്ഥ പ്രാധാന്യം - (ആചാര്യ) നരേന്ദ്രഭൂഷണ്‍

മഹദ്‌വചനങ്ങള്‍ - (ആചാര്യ) നരേന്ദ്രഭൂഷണ്‍

വേദാര്‍ത്ഥ പ്രാധാന്യം

വേദങ്ങള്‍ അര്‍ത്ഥമറിയാതെ പഠിക്കുന്നവന്‍ അതിന്റെ സുഖത്തെ അറിയാതെ ഭാരം ചുമക്കുന്ന മൃഗത്തെപ്പോലെയോ വൃക്ഷത്തെപ്പോലെയോ ആകുന്നു. വൃക്ഷം അതിന്റെോ പൂവും കായും മറ്റും ഗുണമറിയാതെ വഹിച്ചു നില്ക്കുകയാണല്ലോ. അതിന്റെ സുഖം ആസ്വദിക്കുന്നത് ഏതെങ്കിലും ഭാഗ്യവാനായ മനുഷ്യനായിരിക്കും. അതുപോലെ അര്‍ത്ഥമറിയാതെ പാഠം പഠിക്കുന്നവന്‍ പരിശ്രമമാകുന്ന ഭാരത്തെ തലയിലേറ്റിയിരിക്കുന്നു. പക്ഷെ അതിന്റെ ആനന്ദരൂപിയായ ഫലമെന്തെന്നറിയുന്നില്ല. അര്‍ത്ഥമറിയുന്നവനാകട്ടെ അധര്‍മത്തില്‍നിന്ന് രക്ഷപ്പെട്ട് ധര്‍മാത്മാവായി ജനനമരണാദി ദുഃഖങ്ങളെ ത്യജിച്ച് സൗഖ്യം പ്രാപിക്കുന്നു. ജ്ഞാനത്താല്‍ മോക്ഷസുഖം പ്രാപിക്കുന്നു. - നരേന്ദ്രഭൂഷണ്‍
(കടപ്പാട് - ആര്‍ഷനാദം, മലയാളത്തിലെ ഏക വൈദിക-ദാര്‍ശനിക മാസിക, സ്ഥാപിതം 1970)

സാരാംശം:- നാം എന്തുതന്നെ പഠിച്ചാലും നന്നായി മനസ്സിലാക്കാന്‍ ശ്രമിക്കണം. അതിലെ നന്മകള്‍ ഉള്‍ക്കൊണ്ട് ജീവിതത്തില്‍ നടപ്പിലാക്കാന്‍ ശ്രമിക്കണം. അറിവുകൊണ്ട് നമ്മുടെ ജീവിതം അവനവനും മറ്റുള്ളവര്ക്കും  ഗുണമുള്ളതും പ്രയോജനമുള്ളതും ആക്കിത്തീര്‍ക്കാന്‍ എല്ലാവരും ആത്മാര്‍ത്ഥമായി ശ്രമിക്കണം.  അറിവു നേടുന്നതിന്റെ പരമപ്രധാനമായ ഉദ്ദേശം തന്നെ കാര്യങ്ങളെ കൃത്യമായും വ്യക്തമായും സ്ഫുടമായും അറിയാനും ഉള്‍ക്കൊള്ളാനും അതനുസരിച്ച് ധര്‍മിഷ്‌ഠരായും ദ്വന്ദങ്ങളെ (സുഖ-ദുഃഖങ്ങള്‍ , മാനാപമാനങ്ങള്‍ , ജനന-മരണങ്ങള്‍ ) മറികടന്ന്‌ സൗഖ്യം (മോക്ഷം) പ്രാപിക്കുവാനാണ്.

Major Authentic books in Vedic culture 

(मुख्य वैदिक वाङ्ग्मय पुस्तका:)

4 Vedas (चतुर्वेदा:) - Rig Veda (ऋग्वेदं), Yajur Veda (यजुर्वेदं), Sama Veda (सामवेदं) & Atharva Vedam (अथर्ववेदं)
4 Upa Vedas (४ उपवेदा:) - Ayur Veda (आयुर्वेदं), Dhanur Veda (धनुर्वेदं), Gandharva Veda (गान्धर्ववेदं) & Artha Veda (अर्थवेदं)
6 Vedangas (६ वेदाङ्गा:) - Shiksha (शिक्ष), Kalpa (कल्प), Vyakarana (व्याकरणम्), Nirukta (निरुक्त:), Chanda (छन्द:) & Jyothisha (ज्योतिषम्)
6 Vedopangas (६ वेदोपाङ्गा:) - Yoga (योगं), Sankhya (सांख्यं), Vaisheshika (वैशेषिकं), Nyaaya (न्यायं), Meemamsa (मीमांसा) & Vedantha (वेदान्तं)
4 Puranas ४ पुराणाः (also known as Brahmna ब्राह्मणाः, Aranyaka आरण्यका:, Gaadha गाथ, Narashamsi नरशांसि) - Aithareya (ऐतरेय), Shathapadham (शतपथं), Saamam (सामं) & Gopadham (गोपथं)
11 Upanishada (११ उपनिषत्) - Aithareya (ऐतरेय), Esha (ईशं), Katha (कठं), Bruhadaaranyaka (बृहदारण्यकं), Thaitheeriya (तैतीरियं), Shwetashwatara (श्वेताश्वतरं), Kena (केनं), Chandogya (छान्दोग्यं), Mundaka (मुन्दकं), Mandookya (माण्डूक्यं) & Prashna (प्रश्नं).

Lesson of Inequality (असमत्व पाठः)

Lesson of Inequality (असमत्व पाठः)

Veda Mantra Contemplation (वेदमन्त्रमननम्)

Rigveda 10.117.9 (ऋग्वेदम् १०.११७.९)
Mandala 10, Sooktha 117, Mantra 9 (मण्डलं १०, सूक्तं ११७, मन्त्रं ९)
Rishi – Bhikshu (ऋषिः- भिक्षुः), Devata – Indra DhanannadaanaPrashamsaa
(देवताः– इन्द्रः धनान्नदानप्रशंसा), Chandas - Nichrthiswanushtup
(छन्दः: - निचृत्तिस्ष्डुप), Swara - Dhaivata (स्वरः – धैवतः)

समौ चिध्दस्तौ न समं विविष्टः संमातरा चिन्न समं दुहाते ।
यमयोश्चिन्न समा वीर्याणि ज्नाती चित्सन्तौ न समं पृणीतः ॥९॥
Samau Chiddhasthau na Samam Vivishta: Sammatharaa china Samam Duhaathe.
Yamayoschinna samaa veeryaani Jnaathi chithsantho na samaam pruneetha:. (9)

Meaning:- We cannot work with both hands with equal efficiency, though they are similar. Two cows, born to the same mother, cannot produce milk equally. Relatives of similar type cannot satisfy each other equally.

Explanation:- Veda teaches us the reality that the world is full of difficulties, differences and dissimilarities, through various examples. In any body, the strength of right and left hands are not the same. Two calves born to the same mother cow never give the same quantity of milk. Even twins are not having same abilities, strength or intelligence. Two relatives never do same type of charity. In this world of creation, these kinds of dissimilarities are quite evident. Looking at this, we should never learn the opposite meaning of it. For example, if my elder brother doesn’t do charity, so never even think that I also don’t have to do charity. We should always try to help/assist/serve the ones who are struggling, suffering and poor.

In Rigveda 10.71.7, it beautifully describes about this kind of dissimilarities. It is an amazing Mantra describing charity and knowledge.

अक्षण्वन्तः कर्णवन्तः सखायो
मनोजवेष्वसमा बभूवुः
आदघ्नास उपकक्षास उत्वे
ह्रदा इव स्नात्वा उत्वे ददृशे ॥ (ऋग्वेदम् १०.७१.७)


Akshavantha: karnavantha: sakhaayo
Manojaveshwasamaa babhoovu:
Aadadhyaasa upakashaaya uthve
Hradaa iva snaathwaa uthve dadrushre (Rig Veda 10.71.7)

Meaning:- Friends with similar eyes and ears, not necessarily have the same mental ability/capacity to learn. Some are like a shallow lake, others like a deeper lake where we can swim, others like a very deep lake where we can swim, dive and enjoy being there. Students mostly have eyes and ears. Still, only a few excel in studies. Some students cannot understand in spite of repetitive listening, viewing, etc. the reason for this is that everybody’s mind is not similar (dissimilarity of minds is the reason of this phenomenon). Due to difference of minds, some become real scholars, some with medium knowledge and some others become really ignorant.

This dissimilarity is not accidental. Just as the mind does not allow people to be similar, it is the mind again which does not allow people to do similar actions. The basic reason for dissimilarities is the diversity of actions. It can be easily concluded that it is the difference in tastes of living beings which is the root cause of dissimilarities resulting from variety of actions. Living beings, with their limited knowledge, can easily get involved in actions which easily lead to bad results. That can result in making us help others. The knowledgeable ones with kind hearts, who know about this, always try to get rid of the sorrow and pain of the suffered. In case everybody is equal, then this kind of service becomes irrelevant. The knowledgeable ones (scholars) should be able to make self-internal-progress, utilizing dissimilarity of diversity of actions. The wise should always be active, realizing that service, kindness, charity, etc. are the modes to implement this.

(This is a humble attempt to translate the amazing interpretation of the Veda Mantras by Narendra Bhooshan, greatest Vedic scholar of recent times, my Guru & Acharya. The original Malayalam Bhashya-interpretation was first published in Arshanadam, June 2010. Arshanadam is the only Vedic-Philosophical magazine in Malayalam started by Acharyaji in 2010. For original Malayalam Bhashya-interpretation of these mantras can be found in http://bharathiyata.blogspot.com/
I am unable to translate the full essence of these Mantras from Malayalam to English. Vedic scholars forgive me for any errors which are fully mine and all credits goes to Acharyaji & Arshanadam team.)

The Lone Journey
There is an amazing Mantra in Atharva Veda (19.56.1) which is really thought provoking as it mention about our last and lone journey (death) and a necessity for serving mentality.
यमस्य लोकादध्या बभूविथ प्रमदा मर्त्यान्प्र युनाक्षि धीराः ।
ऐकाकिनो सरथंयासि विद्वान्त्स्वप्नं मिमानो असुरस्य योनौ ॥ १ ॥
Yamasya Lokadadhyaa Babhoovidha Pramadaa Marthyaanprayunakshi Dheeraa.
Ekaakino Saradam Yasi Vidwaanthswapnam Mimaano Asurasya Yonau.

Meaning:- Oh Scholars! You, the smart ones, have originated from the bright world of Ishwar (God), who is omnipotent and most just (न्यायकारी). You courageously make humans (who are mortals – the ones who die) happy. You alone make your dream journey alone, carrying beautiful things (the balance of Karma Vasanas), with the support of the knowledgeable life giver (Ishwar).

Interpretation:- In this Mantra, many important issues are discussed in question and answer form for the betterment of each individual. Let us arrange them in three sections.
1. The question is from where did you come? It is clear that you came from God. It implies that you had inhabited in Brahma Loka (ब्रह्मलोक) of Salvation (मुक्ति).
2. If only you are courageous, you can make others happy. It also means that it is the responsibility of each individual to give happiness to others. It takes extreme courage to make others happy. How can somebody, who is not strong in character, give happiness to others.
3. This human life is a vast dream. While watching this dream, one day we have to go from here (leaving everything behind) alone. O Human! Is it enough just to walk in the shade of illusion, watching this dream? Is it required to do something which is beneficial to others? Dream world is a field which exhausts us. Leave it. Once we wake up, we cannot see anything in that world (dream world). Similarly, the concept which has not materialized is like a dream. We have to go, leaving behind all these imaginations. The only thing comes along with us in this lone journey is the self-earned Vasanas (accumulated effects of past deeds). The lone passenger is the travelling scholar, going with the burden of Kruta Karma Vasana कृतकर्मवासना:

Manu Smruti says (4-240)
ऐकं प्रजायते जन्तुरेक ऐव प्रलीयते। ऐकोf नुभुङ्क्ते सुकृतमेक ऐव च दुष्कृतम् ।
Ekam Prajayathe Jsnthureka Eva Praleeyathe.
EkOfnubhungkthe Sukruthameka Eva cha Dushkrutham.

Living beings are born alone, die alone. Get results of good deeds alone. So also, gets results of bad deeds alone.

Manu Smruti already said (4-239)
नामूत्रहि सहतार्यथं पितामाता चतिष्ठत:
न पुत्र दारा न न्जातिर्धर्मास्तिष्ठति केवल:
In the other world, there shall be no father, no mother, no children, no wife/husband, no any relatives are there to help. Only Dharma (righteousness) shall be there with each of us. What Veda described as things for entertainment (रमण साधना:), in Manu’s words became Dharma (righteousness). We have to remember the fact that the results of Karmas (actions) done by each individual shall be experienced by respective individuals only, not by any other being. Otherwise, we may do things which are to be totally abhorred (avoided) and may fall in to eternal pain (नित्यदुःख:). We should always remember that we get good results for good actions and bad results for bad actions. This we experience individually, without anybody’s help assistance.

Conclusion:- We shall try to help others, as much and as far as we can. It is the basic requirement to be good human beings. We enjoy/suffer, individually, from the results of all our actions depending on good or bad respectively.

(This is again a rough translation of Veda Mantra Bhashya in Malayalam by (Acharya) Narendra Bhooshan, greatest Vedic scholar of recent times, in his Malayalam Vedic Magazine "Arshanadam". All errors are fully mine and all credits got to Acharyaji, his wife Kamala Narendra Bhooshan, son Vedaprakash & Arshanadam team)

"Chatur Veda Samhita" - all 4 VEDAS in Malayalam

"Chatur Veda Samhita", My guru & Acharya Narendra Bhooshan's most authentic, most vast Vedic book in Malayalam, is available as the best book for those who read Malayalam, from Mathrubhoomi. A must read book which is to be kept, preserved & transferred to generations. Again, I beg to all Malayaless around the globe to buy this knowledge treasure house.
http://www.mathrubhumi.com/books/article/mathrubhumi_books/1849/

Importance of understanding meaning of VEDA

Great wordings of (Acharya) Narendra Bhooshan

Importance of understanding meaning of VEDA

The one who studies VEDAS without understanding the meaning is like the load carrying animal which does not know what it carries or like the tree/plant which bears flowers/fruits without knowing its qualities, which shall be enjoyed by a lucky human. Similarly, the one who by hearts the lessons without knowing the meaning; has simply taken the burden of efforts only. He does not enjoy the pleasure-giving fruit of knowledge. The one, who understands the meaning of what he/she studies get rid of evils, leads an ethical and moral life, becomes comfortable and leaves behind the sorrows of life and death. He/she gains liberation by knowledge.
Essence:- Whatever we study, we should try to understand well and properly, absorb and adopt the good things in our lives, live a life which is fruitful, useful and meaningful to ourselves and others. The basic purpose of knowledge is to understand things in a clearer, smarter and wider view and making it beneficial for all.
(This is a humble attempt to interpret great saying of Acharyaji in Malayalam to English. Respected Vedic scholars, forgive me for all errors, which are fully mine)

Indian History - a quick look

Indian History (Bharatheeya Charitram)
1. For more than 5000 years, India (originally known as Bharath) is in the path of decline.
2. Mahabharata war is the major reason for decline of Indian, which happened 5160 years before (in B.C. 3147 November 29th).
3. As Vedic studies minimized by cast system, the Dharma Surya (the sun symbol of righteousness) receded in India.
4. It was the epic hero Yogeswara Sree Krishna who fought against this decline (B.C. 3228-3112).
5. The destruction of the Yadava clan drove India from decline to darkness. (B.C. 3112-500).
6. This darkness destroyed the balance of Jnana-Karma (knowledge-action) in Vedic culture.
7. The Karmi (doers) rejected the Jnana-Kanda (path of knowledge) and used liquor and meat in Yagas.
8. Sree Buddha and Mahaveera resisted this darkness with best of their abilities (B.C. 563-483).
9. The foreigner & invader Alexander attacked India (B.C. 327).
10. Chanakya retrieved the Country Concept (Rashtra Sankalpa) and protected the borders of India.
11. Buddhist & Jain groups destroyed caste-Brahmin concept (Brahmin by birth only). Yagas stopped.
12. Veda Paadashaalas (Vedic schools) & Gurukulas (traditional educational institutions) became Buddhist & Jain centres. Idol worship spread.
13. The sign symbols (mudras) were used for the Swara Sthanas (musical notations in Veda Mantras) in Yagashalas [place where Yaga (Vedic rituals) performed]. Brahmins presented these as Tantra shastra.
14. Sree Adi Shankara defeated Buddhist & Jain groups through Prasthanathryi (Upanishads-Brahma Sutra-Bhagavath Geetha). (B.C. 44)
15. Brahmins alone became sole authorities of Vedic studies utilizing caste system.
16. Modern Shankaracharya opposed Buddhist & Jain philosophies and conquered building complexes.
17. Idol worship became wide spread in Hinduism. Temples, Tantra, Pooja, various Bhakti sects came to existence.
18. Ashrams became Veda Paadashaalas (Vedic schools), caste-Brahmins became heads of ashrams.
19. Muslim invaders attacked India.
20. Black Arabs called Indians as Hindus (forest thieves).
21. British rule lead Indians to slavery through propagation of Christianity.
22. They gave the name Indian to people of Bharath. The word Indian is derived from Indies which was used to call slaves.
23. The Christian monarchy, which destroyed many ancient world civilizations, targeted India-China (Asia in general).
24. William Johns, Griffith, Max Muller, etc. who were spreading religion (Christianity), wrote many misleading books.
25. Michale stopped Gurukula system & implemented English education.
26. They gave Indians the thought that English study is the education.
27. The religious-cultural reformations in 19th century created consciousness about independence (politically).
28. The golden era, if at all to be remembered, is 5000 years before.

Bharath (India) is still the slave of foreigners.

(This is a rough translation of an article published in Arshanadam, the only Vedic-Philosophical Journal in Malayalam. All credits goes to my Guru & Acharya Narendra Bhooshan, his son Vedaprakash and all mistakes are fully mine)