I had a very interesting comment on my post on Electricity and Vedas shared in Facebook.
The comment was to the effect that the information in the Indian Texts are so allegorical and descriptive that it is very difficult to sift Data from these.
True,
My reply was that I have, with the help of references from the Internet and Books, have been positing articles and these may be found under
Astrophysics and Science.
Interpretations of the Vedic texts depends on the reader as well.
Apart from a good exposure to Sanskrit one has to have a grounding in Indian Philosophical systems, not only the Vedas and the subject matter he
wants to look for in the Vedas.
If one wants to find references to Quantum Theory, one should have a clear understanding of Quantum so that one knows what to look for.
I found an interesting interpretation of the Purusha Sukta.
Based on the first two lines a Prototype of an Electrical Motor was developed and it generated Power!
The Power Input was 126 Watts, Output 303 Watts.
This is achievement as there is an additional generation of Power from 126 to 333.
Quantum Theory states there is a Vacuum at the Sub-Atomic level, called the Quantum Vacuum Field.
Hinduism differs here.
It states that there is no vacuum but Ether that contains Electricity.
I recently delivered a Lecture on this subject.
I shall post an article and Video on this shortly.
Now Power from Purusha Sukta.
The first shlokha of purusha-sooktha reads as follows: Sahasra sirsha purusha: | sahasraksha: sahasrapaa | Sa bhUmim vishvato vRtvA | atyatishTad daSAngulam||
If it is deciphered normally, we get the following meaning:
With Thousands of heads, Thousands of eyes, and Thousands of feet, he (the supreme god) moves, as all of creation verily is he uncountable. He is beyond the grasp of the hands of men.
Now let us see how Mr. Satish Chandra has deciphered:
Out of the ten directions, in 8 directions excluding earth and sky and by firmly installing 8 gadgets (alternators) on the circumference of a circle, which contains numerous positive and negative charges, such that each one will face their own charges i.e. positive to positive and negative to negative and by rotating a runner like earth in a cylindrical way (in the centre) in between them will generate energy.
Based on his interpretation, he has come up with a prototype (see the first picture below) where he has used four magnets (static alternators) and one motor (runner) in the centre.
The common runner and the static alternators are mechanically isolated from each other and are magnetically coupled.
Just by rotating the common runner all the static alternators generate power independently.
The common runner may be rotated by means of a diesel engine or water turbine or steam turbine or an electrical motor.
For the prototype model he has used a 126 Watts of motor. Using this he is able to drive power of 303 Watts power for 12 chimney bulbs and 8 tube-lights (See the second picture below).
Motor That runs based on VedaTube Lights shine out power by Vedas
Taking this concept further an Organisation has a Project for Power Generation.
However, his fascination with finding the “better way” of energy generation and inspiration by the theory that ancient Vedas are encoded knowledge of the mankind passed on through thousands of years in the form of religious prayers and rituals. pushed him into deep study of the sacred writings, especially the Purusha Sookta, which proved to be a treasury of scientific knowledge in energy generation.
For the past 29 years Satishchandra spends every free moment of his busy life pursuing the intellectual discoveries of our forefathers which he decrypted in deep meditation. And what rich and beautiful discoveries these are! After years of rebuking and ridicule, the scientific world is finally taking notice and recognizes that yes, Satishchandra was right by persisting in his pursuit of the ancient truths that we only are beginning to understand now, with all our advanced science.
His prototype of a static alternator built exactly as per instructions of the first Sloka of the Purusha Sookta gave further inspiration for further scientific research into the links between the Vedic and modern science. What is most fascinating, is that the principles of physics exhibited in Vedic alternator are the same as those of particle accelerators, electron storage rings, pulse lasers and other most advanced achievements of modern physics that concentrate and focus the magnetic field.
The Vedic static alternator has been patented as an offering at the lotus feet of Mother India.
Efforts to wipe out Hinduism and the Hindu Scriptures have been made.
And it has been successful in a limited way, thanks to the oral traditions of the Vedas and the unstinting followers of the Vedas, The Brahmins.
I have posted how the Great African Religion was literally wiped out to the extent that even the natives of Africa still believe that they have been tribal
and mostly uncivilized.
Similar attempts have been made and ae being made about Indonesia and especially Bali Islands
You can get the information from the web that Hinduism entered Bali some time around First Century BC, this too is given out in a condescending
manner.
“Hinduism came to Indonesia from India in the fifth century CE. It was gradually replaced by Buddhism, which was the main religion of Sumatra and Javauntil it in turn was displaced by the coming of Islam from the 14th century CE. However, due to “cultural barriers”, Bali became the only part of Indonesia to remain Hindu.[1][2]“
“Hindu influences reached the Indonesian Archipelago as early as first century. There are several theories as to how Hinduism reached Indonesia. The Vaishya idea is that intermarriage occurred between Indian traders/merchants and Indonesian natives. Another theory (Kshatriya) believes that defeated soldiers from India found solace in Indonesia. Third, the Brahmana take a more traditional point of view that missionaries spread Hinduism to the islands. Lastly, the nationalist (Bhumiputra) theory is that Indonesians chose the culture themselves after having traveled to India.’
The Ramayana and the Mahabharata are still being told there with vaiations.
Tamils History state that these areas were conquered by the Tamil Kings of the Sangam Era, about 200o years ago.
Vedas were being chanted and a version of the Vedas , called ‘Catur Veda Sirah, The Head of Four Vedas’
Gatothgaja In Bali
The emphasis seems to be more on Vishnu Worship.
“The Indonesian, particularly Balinese Hindus today didn’t have the complete Samhita of Catur Veda.
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But some palm-leaf manuscripts we called Catur Veda Sirah, The Head of Four Vedas, were available under some hereditary Brahmin’s custody and government library.
The Rik, Yajus, and Sama’s “heads” full of clearly Vaishnavite meaning and established Lord Sriman Narayana’s supremacy above other deities.
The Atharva Sirah invokes other divine names such as Siva, Brahma, or even Skanda, Kumara, and Ganapati.
But from careful analysis, we also can conclude them finally as glorifying hymns for Lord Sriman Narayana.
The different names actually do not refer to various deities but The Supreme Lord Narayana. These are the texts of Balinese Caturveda Sirah. …..
Then The Supreme Person Narayana fastened the wish: May I create! From Narayana the life force is created. Narayana created mind, all senses, and also the sky, air, light (or fire), water, earth, and Narayana is the sustainer of everything (or the whole universe). From Narayana Brahma is born. Narayana created Rudra, Indra, and Prajapati. From Narayana the twelve Adityas, eleven Rudras, eight Vasus, and all Vedic metres are born. They originate from Narayana, they act by Narayana’s energy, and they finally dissolve in Narayana. Thus the head meaning of Rigveda has been studied.
In this Sirah, we try to comprehend Sriman Narayana by His unlimited opulence. At beginning the Sirah considered many material forces, then their great presiding deities (the abhimani-Devatas). Finally, the supremacy of Lord Narayana was established, by identifying Him as the original cause of everything. Remind us with the aphorismjanmadhyasya yatah of Brahmasutra.
Sang Hyang Yajurveda Sirah
atha nityo narayanah| brahma narayanah| sivas ca narayanah| sakras ca narayanah| kalas ca narayanah| disas ca narayanah| vidisas ca narayanah| urdhvam ca narayanah| adhas ca narayanah| antar bahis ca narayanah| narayana evedam sarvam| yad bhutam yas ca bhavyam| niskalanko niranjano nirvikalpah nirakhyatah| suddho deva eko narayanah| na dvitiyo’sti kascit| ya evam veda visnureva bhavati| ya etad yajurveda sirodhite||
The eternal Sriman Narayana is Brahma (The Primary), Narayana is Siva (The Auspicious), Narayana is Sakra (The Master), Narayana is the immortal time, Narayana is the four points of compass and the points between. Narayana is zenith and nadir, the interior and exterior. Narayana is this all; what has come into existence and all that will come into existence. The inconceivable One, the unstainable One, the unimpaired One, pure One Supreme Godhead, One without second, The Supreme Lord Narayana. He, who has come to realized this, will come to Vishnu. Thus the head meaning of Yajurveda has been studied.
Here we find mentioned many Devatas’ name. But we have to remember, this Sirah acts as a Vedic conclusion. By conclusive word of deva ekah or na dvitiyah, we know these different names only referred to One Personality. In other word the Sirah was saying, “That Brahma, you called as the supreme, is Narayana. That Siva actually Narayana. That Sakra actually Narayana. etc.” The Rigveda Sirah considered different personalities, but one of them, that Sriman Narayana, was the Supreme Origin of all. The Yajurveda Sirah only talked about One Single Personality, by addressing Him with various name. Here we also can use the methods of Sri Madhvacharya to solve something seem like ambiguity or contradictive statements of the Vedas. We can understand the words as Niravakasha (have only one meaning) and Savakasha (may interpreted by some meanings base on context). Brahma, Siva, Sakra, etc. could be interpreted in several meanings. viz. the name of demigods; the descriptions of Narayana’s quality; or as various names of Narayana. The second and third meaning was fit in this context by considering the phrase deva ekah narayana na dvitiyah. We called Narayana Brahma, because He is The First Person. We called Him Siva because He is all auspicious, etc. But it doesn’t mean asvatantra (dependent) gods, named Brahma or Siva, etc. was equal or same as Narayana, the Paramasvatantra (The Supremely Independent). In conclusive word, this Sirah meditates on Lord Narayana’s kalyana-guna.
Sang Hyang Samaveda Sirah
Om ityagre vyavaharet| nama iti pascat| narayanayetyuparistat| om ityekaksaram| nama iti dvi aksare| narayanayeti pancaksarani| etad vai narayanasya-astaksaram padam| yo ha vai narayanasya-astaksaram padam abhyeti| anapabhruvah sarvamayureti| vindate prajapatyam rayasposam gopatyam tato’mrta tvam asnute| etat samaveda sirodhite.
First pronounce Om, then Namo, and finally Narayanaya. Om is the one syllable form, Namo is the two syllables form, and Narayanaya is the five syllables form. This is indeed the eight syllables mantra of Lord Narayana. Whoever goes to this eight syllables mantra of Lord Narayana, will be free from any curse during the whole course of his life. He will reach the status of Prajapati (Lord over beings), accumulating abundant of wealth, ownership over cattle and finally reaches immortality. Thus the head meaning of Samaveda has been studied.
This Sirah presenting Astaksara-mantra or Thirumantram as the conclusion of Samaveda. The mantra was actually the sound representation of the deity. There is no different between Astaksara-mantra and The Supreme Personality of Godhead Narayana Himself. One who attained realization on Astaksara-mantra, directly experience the Divine Being of Sriman Narayana Himself. He totally immersed in The Lord’s nama-rupa-guna-lila, His Holy Name, Divine Form, Qualities, and Pastimes. Indeed, this Sirah is the part of Vedic Narayana-suktam.
Sang Hyang Atharvaveda Sirah
Om suryatidam nirmalam satatam| candramrtvat sakalam| sa sadasiva sa suryam idapyam jagatvam| brahma surya surya prabhavam| mahesvaram mahadevam sambhu sankaras ca sivam sadasivam paramasivam| tava suksmam paramgataya tava sa surya| padmanabha narayana indram suryaprakasam| catur-bhumim asamam asisam krstam sukham sajanam| sthavarajangamam lata vrksa sapraroham mrga prajadhipati| om sivam sarva sakala maranam| nada vindvam bhaskaram omkaram ekaksaram| kalagnika-suryam tryaksara angam panca brahmanam dvyaksaram| narayanaskanda ganapati kumarastri siva surya sa etad atharvaveda sirodhite.
Om this is the eternal illuminating pure sun, the soothing ray emanating moon. The Sun of Sadasiva, the cosmic Brahma sun, the all shining sun, The Great Master (Mahesvara), The Great Lord (Mahadeva), The Self born One (Sambhu), The Attractive One (Sankara), The Auspicious (Siva), The Ever Auspicious (Sadasiva), The Most Auspicious (Paramasiva), The Subtlest One (Suksma), The Sun of highest ultimate goal (Paramgata). The Sun of the Lord with lotus-like navel (Padmanabha), sustainer of the whole universe (Narayana), and the King of all kings (Indra). Without parallel in the fourteen worlds, the blissful Lord of saintly persons, humans, animals, trees, vines, and other creatures. The highest Lord of all beings (Prajadhipati). The most auspicious Om, the end of everything, the lustrousnada and bindu of the Single Sacred Syllable Om. The fire of the Sun of the time. Embodiment of three syllables, five Brahmas, and two syllables. The Supreme Narayana, Skanda, Ganapati, Kumara, Devi, Siva, and Surya. Thus the head meaning of Atharvaveda has been studied.”
The Mahabharata narratives as found in present Wayang consist of folk-narratives developed by Wayang puppet-masters and bards over the ages, as also the narratives of Old Javanese Literature, which perhaps itself owes much to Folk-narratives. Kakawin Bhāratayuddha is an Old Javanese poetical rendering of some Parvas of the Mahabharata by Mpu Sedah and his brother Mpu Panuluh in Indian meters (kāvya or Kakawin). The commencement of this work was exactly November 6, 1157. It is by far the oldest extant Javanese work. Some important Kakawins relevant to our present discussion are – Kakawin Arjunawiwaha, by Mpu Kanwa, – 1030, Kakawin Krsnayana, Kakawin Bharatayuddha, by Mpu Sedah and Mpu Panuluh, 1157, Kakawin Hariwangsa Kakawin Gatotkacaśraya, Kakawin Arjunawijaya, by Mpu Tantular, and Kakawin Parthayajña.
With reference to Old Javanese literature and particularly Wayang puppet show, let us now see what major variations we find in the Indonesian narrative from its Indian origin. Let us also see the similarities of some Indian variations with the Indonesian narrative.
Shantanu-Satyavati-Prashara-Vyasa
In the wayang kulit/leather-puppet performance Prabu Matsyapati or Durgandana, is the King of Wiroto(Virata). He is the son of Basukiswara, a just and powerful king of Cedhiwiyasa. Virataraja Matsya is Satyabati’s brother. Satyabati or Durgandini makes love to Bambang Palasara (Rishi Parashara) in a boat and produces five children.
History.
The earliest recorded history was about the famous Mulavarman of Kutai in Kalimantan. He donated thousands of cows to agnihotri Brahmins and performed the biggest Yagna throughout the history of Nusantara. The Ramayana and also some Sanskrit works, called the present day Kalimantan as Barhina-dvipa, which later became Borneo. At the time of Mulavarman, the Indian supposed to include Nusantara as a part of Greater Kalinga. So by Mulavarman’s virtuous performance of grand sacrificial ceremony, his kingdom could be designated as Kalingottamam, the word perhaps changed to present day Kalimantan. According to some historian, the word Vaprakeshwara found in Mulavarman inscriptions has some connection with Lord Siva, and then they concluded that Mulavarman and his subjects were Saivas. But the form of his Yagna performance was Vedic. It didn’t seem involve the Agamic or Tantric elements of any sort. The lack of archaeological remains of temple worship from the time of Mulavarman supposed to prove this probability.
Their worship differs from Hindu worship in minor details, essence remains the same.
Festivals in Bali.
Nyepi – 31 March 2014
This holiday is the Balinese New Year, called Icaka New Year – a day of total silence throughout the island. No activity, no traffic is allowed on the roads; no fire may be lit for 24 hours. Great purification and sacrificial rites are held on the day before, so as to banish evil spirits from every place on the Island – Ogoh Ogoh figures are built, then burned.
Saraswati – 8 March and 4 October 2014
This day is devoted to Dewi Saraswati, the Goddess of Science & Knowledge. Books of knowledge, manuscripts and the Wedas are blessed and special offerings are made for them.
As with other religious days in Bali, there are also ritual activities before and after the day of Saraswati itself. The day before the Saraswati is called Pengeradanaan, a day to prepare for Saraswati both spiritually and physically. Books are cleaned and properly arranged.
On Saraswati Day, the Balinese make offerings to their books. Students celebrate at school, usually in the morning. The Saraswati Day is not a day off work, so all offices are open.
The day after Saraswati is called Banyu Pinaruh. “Banyu” means water and “Pinaruh” means wisdom. Taken together, the words mean that man must have wisdom which always flows like water, and is useful for mankind. Early in the morning of Banyu Pinaruh Day, people will go the beaches, rivers and springs to purify themselves and pray for wisdom.
Pagerwesi – 12 March and 8 October 2014
Pagerwesi commemorates the day upon which an ancient battle between good and evil was fought. The word “Pagerwesi” means “iron fence”, and reflects the purpose of this important event: it is the day to strengthen one’s fortifications against evil. The correlation between Pagerwesi and the Saraswati is that knowledge is so powerful that it must be protected from bad influences. Pagerwesi Day reminds people to be wise and more aware of the function and power of knowledge.
The Balinese celebrate the Pagerwesi ceremony every six months according to the Balinese calendar. The celebration is usually three days after the Saraswati day.
During Pagerwesi, people make special offerings for the dead who have not yet been cremated. Observances are usually held at every house compound, and at temples.
The Galungan Ceremony – 21 May and 17 December 2014
One of Bali’s major festivals celebrates the return of Balinese gods and ancestors to Bali. For ten days, Balinese families will entertain and welcome with prayers and offerings, along with ceremonies to cleanse and balance the inner and outer energy of the island. Galungan features, among other things, barong dancing from temple to temple in the village. The festival symbolizes the victory of good over evil. The origin of Galungan is a mystery, but essentially it is believed to be the beginning of the week in which the gods and ancestors descend to earth, and good triumphs over evil.
The holiday is celebrated by the fitting of ‘penjor’, tall bamboo poles beautifully decorated with woven coconut palm leaves, fruit, cakes and flowers, on the right side of every house entrance. People are attired in their finest clothes and jewels on this day.
The first Human Literature of th world, The Rig Veda of the Hindu’s is dated around 5000 BC
It refers to River Sarasvati which flowed once in India and joined the Arabian Sea.
Satellite images have confirmed that river Sarasvati existed and there have research papers stating that a Civilization flourished on the banks of the River Sarasvati.Please
read my posts on this.
Now there are research papers quoting the Rig Veda , and the recent archaeological evidence , state that there existed another River from the Himalayaso joining the Arabian Sea.
And there were urban settlements , numbering around 800!
And the same research also states that The RigVeda has also been speaking of this Land mass’ culture.
And adds that the Hindus lived even 50, 000 years ago practicing Sanatana Dharma.
”
So, the scientists noticed that it
appeared to be older than the European cultures. Since the European
languages were related to the Indian language Sanskrit of the Vedas
that could only mean that the European peoples had to have come out
of India somehow and then gone to Europe with their languages that
differentiated into Russian, English, Spanish, German and the rest of
them. The European investigators didn’t like that idea because it would
have given the Vedic culture a position superior to their own. So, these
early cities in the Indus Valley like Harappa and Mohenjo-Daro have
been identified by archaeologists such as Richard Meadows and others
as being non-Vedic. They think the Vedic culture came into India maybe
3500 years ago.Isn’t that inconsistent with the concept of the Vedas of
the Krishna character who comes and says the universe is teeming with
life and appears to have knowledge about other habitations in the cosmos
and is talking from an age that would go back at least 9,500 years?In these
ancient Sanskrit writings, there is no hint at all that the culture came from
anywhere else.And if they are the prime source and if the Vedic literature
can be taken literally, then it implies that there were cities there inhabited
at least several thousand years ago.
Yes, and there has been other research going on in that area. For
example, the Rg Veda, which is one of the earliest Vedic literatures,
talks about a mighty river called the Saraswati that flowed from the Himalayan mountains down to the Arabian Sea, down in that area of
northwestern India. And such a river doesn’t exist there today. So,
what happened is that people thought therefore the Rg Veda cannot
be talking about India. It has to be talking about some other place
outside of India where there was some kind of river.
But what happened that is quite interesting a few years ago is that
archaeologists in India started studying the satellite photographs from
American satellites like LANDSAT had been providing and they
noticed there was a dry river channel that began up in the Himalayas,
a huge river that went down almost to that Bay of Khambaht
(Cambay) we are talking about (the location of the underwater
city site). And then later, they found that on the banks of that river
there were 800 to 1000 urban sites, archaeological sites.So, it does
appear that what the Rg Veda was talking about, a mighty river lined
with cities in India over 5,000 years ago – that has to be true. The last
time that river had water in it was over 5,000 years ago?Is there a
possibility that there could have been some sort of non-human
co-habitation on the continent of India let’s say 50,000 years ago
that could explain all of the Vedas?
Yes. In Kashmir, the valley of Kashmir, it appears it was many years
ago a lake. Now, there is an ancient Sanskrit manuscript that tells of
a lake that existed in that area, so that account is there in some ancient
writings. Now, according to modern geological reporting, about 40,000
years ago Kashmir was indeed a lake in the valley of Kashmir in northern
India. It was covered by a huge lake and it was blocked on the southern
end by a little range of mountains. And at a certain point, something
happened and it broke open and the lake drained out. That happened
about 40,000 to 50,000 years ago. So, it is interesting that you’ve got
this ancient historical record that talks about this lake. And if it is to be
taken literally, then it means that somebody must have seen this lake
as it existed 50,000 years ago and wrote about it.”
Sources.
Forbidden Archaeology
Forbidden Archeology: The Hidden History of the Human Raceby Michael A. Cremo and Richard L. Thompson quickly became a best selling underground classic, with over 200,000 copies sold and translations in more than13 languages. This massive work spawned waves of resistance and wonder amongst the scientific community, with over 900 pages of well-documented evidence suggesting that modern man did not evolve from ape man, but instead has co-existed with apes for millions of years!
Michael Cremo lectures to academic, popular, and scientific audiences around the world in a continuing challenge to Darwinian evolution.
Jainism had such an advanced knowledge and Piety, the Jain Monks use to sweep the path they travel gently with a fan made of Peacock feathers to make sure that the smaller organisms are not unintentionally killed by them.
Kara , Dhooshana, Inderjith and Ravana’s Moola Sena were adept at fighting biological warfare.
¨ The first attempt of classification is observed in Chandyogya Upanishad, which classified animals into three categories — Jivaja(Viviparous = giving birth to young ones), e.g. mammals, Andaja(Oviparous = egg lying), e.g. birds, reptiles, insects and worms, andUdbhija (Vegetal origin), e.g. minute animals. Post-Vedic Indian literature, such as Susruta Samhita (600 BC) classified all ‘substances’ into sthavara (immobile), e.g. plants, jangama (mobile), e.g. animals.
¨ Plants were further subdivided into Vanaspati (fruit yielding non-flowering plants), Vriksha (both fruit yielding and flowering plants),Virudha (shrubs and creepers), and Osadhi (plants that die with ripening of fruits).
Susruta described in detail the parts of plants, such as Ankura (sprout), Mula (root), Kanda (bulb or stem), Patra (leaf),Pushpa (flower), Phala (fruit), etc.
¨ Susruta Samhita also mentioned about classification of animals, such as Kulacara (those herbivores who frequent the river banks, e.g. elephant, buffalo, etc.), Matsya (fish), Janghala (wild herbivorous quadrupeds, e.g. deer), Guhasaya (carnivorous quadrupeds like tiger, lion, etc.). Susruta Samhita also records some observations on snakes (both venomous and non-venomous) and leeches.
They knew about Microbes and about fermentation.
They were aware of the exact combinations and temperatures at which fermentation takes place in preparing Buttermilk,Curds,Liquor.
The existence of Lives , which are smaller and Microscopic was analysed.
Germ theory of diseases was first established by Vedic Rishis and was recorded in Vedas.
Vedas are first text in the world to record nexus between microbes and disease.
In Vedas, prime etiological factors of diseases mentioned are–
a) Endogenous toxins, its accumulations, and causation of a disease; b) ‘Krimi’ –’Drisya’ (visible), ‘Adrisya’ (invisible); and c) Imbalance of tridosha.
Rigveda, Yajurveda, and Atharvaveda followed by Āyurvedas provide rich insight into microbial sciences that existed in Bharat many thousands of years ago.
In Rigveda (1/191), Rishị Agastya pinpoints out that there are two types of poisonous creatures viz. those exceedingly poisonous and others are less poisonous.
Of them, some are visible venomous, while others are invisible one.
Some of them live in water, while others live on earth.
Perhaps Ṛsị Agastya is the first person to state that invisible creatures are also toxin producers.
He also prescribes antidotes as remedy for the poison. Atharvaveda reiterates that whenever there is accumulation of toxins within the body, disease results.
(AV. 2/31) all by Rishi Kanva; RakshognamSukta (AV. 5/29) by Rishi Chatan; KriminashnamSukta (AV. 4/37) by Rishi Badrayani and other suktas
provides insight into the Microbial sciences in Vedas.
Not only the Vedas, Ayurvedic texts like Charaka Samhita, Susruta Samhita, Ashtanga Hridaya and many others provides rich insight into Vedic Microbiology.
A ṛc is a stanza of typically three or four padas, with a range of two to seven found in the corpus of Vedic poetry.
Stanzas may mix padas of different lengths, and strophes of two or three stanzas.
(respectively, pragātha and tṛca) are common..
The Meters of Sanskrit are slightly different.
The names of the main Çhand are available in the Sanhita and the Brahmanas. This goes to prove that, this organ i.e. Çhand already existed even during the Vedic period. Chand Sutra is the representative volume of this ‘Organ’ of the Veda, created by Sage Pingalacharya. This volume is written in the form of precept and is classified into eight chapters. From the beginning and till the seventh ‘Sutra’ (precept) of the fourth chapter, the characteristics of Vaidic Çhand are described. After that there are descriptions of general Chand (Laukik Chhand).
The binding of stanzas are meters in the Laukik Chhand are not as strict in its prose form, as it in its. Verse form. But in the ‘Vaidic-Chhand’ the purity of the stanzas and meters are strictly applied. In the Nirukta it has been stated that-
“NACHCHHANDAI VAGUCHCHARIT”
Without the Chhand (stanza), one ca not even pronounce.
Even Sage Bharat has declared that there is no existence of word without the stanza (Chhand).
Katyayan has accepted the above mentioned fact-
CHHANDOBHUTMIDAM SARVAM VANGMAY SYAT VIJANATAH|
NACHCHHAND NA CHAPRISHTE SHABDASHCHARATIKASHCHAN||
All the saying of this whole world are bound by the ‘Chhand’. There is no word, which is different from it.
The above statements clearly show that not a single mantra of the Veda is created without the Chhand. Therefore, it can be said that even the mantras of the Yajurveda, which has been written in prose form, are not devoid of the ‘Chhand’. The ancient preceptors have classified ‘Chhandas’ consisting of one letter to one hundred and four letters.
All the mantras of Rigveda and Samveda, which are also known as ‘Richas’, are written in the form of stanzas.
Chhand is the natural medium to express the finer emotions of the heart.
Citations.
For a Detailed analysis,
a. The following general rules of prosody are to be noted.
1. The end of a verse regularly coincides with the end of a word1
because each
verse in a stanza is independent of the rest in structure.
2. The quantity of the first and last syllables of a verse is indifferent.
3. A vowel becomes long by position if followed by two consonants. One or both
of these consonants may belong to the following word. The palatal aspirate ch
and the cerebral aspirate ëh (óh) count as double consonants.
4. One vowel is shortened before another;2
e and o are also pronounced Õ and Ö
before Ï.
5. The semivowels y and v, both within a word and in Sandhi, have often to be
pronounced as i and u; e. g. siµma for syµma; s£ar for svƒr; v¡ uùµþ for vy
uùµþ; vidƒtheùu aÿjƒn for vidƒtheùv aÿjƒn.
6. Contracted vowels (especially ã and å) must often be restored; e. g. ca agnƒye
for càgnƒye; v¡ ¡ndraþ for vêndraþ; ƒvatu åtƒye for ƒvatåtƒye; µ indra for
‚ndra.
7. Initial a when dropped after e and o must nearly always be restored.
8. The long vowel of the genetive p1ural ending àm, and of such words as dµsa,
è½ra, and e (as jyƒ-iùñha for jy‚ùñha) or ai (as ƒ-ichas for ƒichas) must often be
pronounced as equivalent to two short syllables.
9. The spelling of a few words regularly misrepresents their metrical value; thus
pàvakƒ must always be pronounced as pavàkƒ, mÔëaya as m®ëaya, and suvànƒ
nearly always as svànƒ.
I. Simple Stanzas.
2. The Vedic hymns consist chiefly of simple stanzas, that is, of such as are formed of
verses which are all metrically identical. Different stanzas are formed by combining
three, four, five, or six identical verses. The following is an account of the various
types of verse and of the different simple stanzas formed by them.
A. Verse of eight syllables. This is a dimeter verse consisting of two equal members of
four syllables each, the opening and the cadence. In the opening the first and third
syllable are indifferent, while the second and fourth are preferably long. When the
second is short, the third is almost invariably long. In the cadence the rhythm is
typically iambic [ÛÜ], the first and third syllables being almost always short, while the
second is usually long (though it is not infrequently short also). Thus the prevailing
scheme of the whole verse is ÅÜÅÜÐÛÜÛÅÐ.
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