Created by Jijith Nadumuri at 25 Jul 2011 12:52 and updated at 25 Jul 2011 12:52


vp.1.22 of sages, of saints, of truth: whose form is all worlds; first born before all the first born; the supporter of all beings, himself self sustained: who exists in manifold forms, as gods, men, and animals; and is thence the sovereign lord of all, eternal: whose shape is all visible things; who is without shape or form: who is celebrated in the Vedanta as the Rich, Yajush, Sama, and Atharva Vedas, inspired history, and sacred science. The Vedas, and their divisions; the institutes of Manu and other lawgivers; traditional scriptures, and religious manuals 10; poems, and all that is said or sung; are the body of the mighty Vishnu, assuming the form of sound. All kinds of substances, with or without shape, here or elsewhere, are the body of Vishnu. I am Hari. All that I behold is Janarddana; cause and effect are from none other than him. The man who knows these truths shall never again experience the afflictions of worldly existence.
vp.2.11 Parasara. I will explain to you, Maitreya, the subject of your inquiry. The sun, though identified with the seven beings in his orb, is distinct from them as their chief. The entire and mighty energy of Vishnu, which is called the three Vedas, or Rich, Yajush, and Saman, is that which enlightens the world, and destroys its iniquity. It is that also which, during the continuance of things, is present as Vishnu, actively engaged in the preservation of the universe, and abiding as the three Vedas within the sun. The solar luminary, that appears in every month, is nothing else than that very supreme energy of Vishnu which is composed of the three Vedas, influencing the motions of the planet; for the Richas (the hymns of the Rig veda) shine in the morning, the prayers of the Yajush at noon, and the Vrihadrathantara and other portions of the Saman in the afternoon. This triple impersonation of Vishnu, distinguished by the titles of the three Vedas, is the energy of Vishnu, which influences the positions of the sun 1.
vp.3.4 Division of the Veda, in the last Dwapara age, by the Vyasa Krishna Dwaipayana. Paila made reader of the Rich; Vaisampayana of the Yajush; Jaimini of the Shun; and Sumantu of the Atharvan. Suta appointed to teach the historical poems. Origin of the four parts of the Veda. Sanhitas of the Rig veda.
vp.3.4 the Yajush; and Jaimini of the Soma veda: and Sumantu, who was conversant with the Atharva veda, was also the disciple of the learned Vyasa. He also took Suta, who was named Lomaharshana, as his pupil in historical and legendary traditions 4.
vp.3.4 There was but one Yajur veda; but dividing this into four parts, Vyasa instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers Yajush() (or direct the ceremony); of the Hotri, to repeat the hymns Richas(); of the Udgatri, to chaunt other hymns Sama(); and of the Brahman, to pronounce the formul called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur veda; with those called Sama, Sama veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice 5.
vp.3.5 It had been formerly agreed by the Munis, that any one of them who, at a certain time, did not join an assembly held on mount Meru should incur the guilt of killing a Brahman, within a period of seven nights 2. Vaisampayana alone failed to keep the appointment, and consequently killed, by an accidental kick with his foot, the child of his sister. He then addressed his scholars, and desired them to perform the penance expiatory of Brahmanicide on his behalf. Without any hesitation Yajnawalkya refused, and said, "How shall I engage in penance with these miserable and inefficient Brahmans?" On which his Guru, being incensed, commanded him to relinquish all that he had learnt from him. "You speak contemptuously," he observed, "of these young Brahmans, but of what use is a disciple who disobeys my commands?" "I spoke," replied Yajnawalkya, "in perfect faith; but as to what I have read from you, I have had enough: it is no more than this (acting as if he would eject it from his stomach); when he brought up the texts of the Yajush in substance stained with blood. He then departed. The other scholars of Vaisampayana, transforming themselves to partridges Tittiri(), picked
vp.3.5 up the texts which he had disgorged, and which from that circumstance were called Taittiriya 3; and the disciples were called the Charaka professors of the Yajush, from Charana, going through or performing the expiatory rites enjoined by their master 4.
vp.3.5 Yajnawalkya, who was perfect in ascetic practices, addressed himself strenuously to the sun, being anxious to recover possession of the texts of the Yajush. Glory" to the sun," he exclaimed, "the gate of liberation, the fountain of bright radiance, the triple source of splendour, as the Rig, the Yajur, and the Sama Vedas. Glory to him, who, as fire and the moon, is one with the cause of the universe: to the sun, that is charged with radiant heat, and with the Sushumna ray (by which the moon is fed with light): to him who is one with the notion of time, and all its divisions of hours, minutes, and seconds: to him who is to be
vp.3.5 Thus eulogized by Yajnawalkya, the sun, in the form of a horse, appeared to him, and said, "Demand what you desire." To which the sage, having prostrated himself before the lord of day, replied, "Give me a knowledge of those texts of the Yajush with which even my preceptor is unacquainted." Accordingly the sun imparted to him the texts of the Yajush called Ayatayama (unstudied), which were unknown to Vaisampayana: and because these were revealed by the sun in the form of a horse, the Brahmans who study this portion of the Yajush are called Vajis (horses). Fifteen branches of this school sprang from Kanwa and other pupils of Yajnawalkya.
vp.5.1 essential end of both; who, alike devoid and possessed of form, art the twofold Brahma 10; smallest of the least, and largest of the large; all, and knowing all things; that spirit which is language; that spirit which is supreme; that which is Brahma, and of which Brahma is composed! Thou art the Rich, the Yajush, the Saman, and the Atharvan Vedas. Thou art accentuation, ritual, signification, metre, and astronomy; history, tradition, grammar, theology, logic, and law: thou who art inscrutable. Thou art the doctrine that investigates the distinctions between soul, and life, and body, and matter endowed with qualities 11; and that doctrine is nothing else but thy nature inherent in and presiding over it 12. Thou art imperceptible, indescribable, inconceivable; without name, or colour, or hands, or feet; pure, eternal, and infinite. Thou hearest without ears, and seest without eyes. Thou art one and multiform. Thou movest without feet; thou seizest without hands. Thou knowest all, but art not by all to be known 13. He who beholds thee as the most subtile of atoms, not substantially existent, puts an end to ignorance; and final emancipation is the reward of that wise man whose understanding cherishes nothing other than thee in the form of supreme delight 14. Thou art the common centre of all 15,

Search more about this:-

Share:- Facebook

Unless otherwise stated, the content of this page is licensed under Creative Commons Attribution-ShareAlike 3.0 License