Sayana's commentary on RV 10.71.4

This is a beautiful mantra. The devata for this sUkta is jn~Anam, the only such in Rig Veda and perhaps one of the only such in entire saMhita bhaaga of four vedas.


Here is Sayana's commentary:








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Speed of Light from Sayana bhAShya

Here is the actual reference from Sayana's bhashya on Rig Veda (Sayana's Commentary on Rig Veda).



The first two lines in the Commentary for 1.50.4 (in Sanskrit) for the mantras dedicated to Surya in this Sukta have the meaning (given below). These mantras are commonly recited by brahmins as part of a Soura Suktam (Hymns dedicated to the Solar Orb).






This post at Sanskrit-list as well as these archives helped.

Regarding Speed of Light:
There are 2 quotes. I will try to reproduce as given in the book:

taraNirvishvadarshato jyotiShk^Ridasi sUrya | vishvamAbhAsi rochanam |

Oh Sun! (You) overwhelm all in speed, visible to all, source of light. (You) shine pervading the Universe.

tathA cha smaryata yojanAnAM sahasram dve dve shate dve cha yojane | ekena nimiShArdhena kramamANa namo&stu te ||

It is remembered (that) Salutations to Thee (sun), the traveller of 2.202 yojanas in half a nimiSha.

Source:
Rg-veda-samhitA, maNDalam 1, sUktam 50, mantraH 4 (6000 DCE) sAyanAchArya's commentary (14th century AD)

Also read Atanu's take on the issue. Please read it carefully, as carefully as you read the above reference from Sayana's bhashya. It is important to understand both positions.

Also, before you associate the Solar orb to the visible sun around which planet earth revolves, read this dialogue on Sandhya Upaasana, when Chandrasekhara Bharathi Swamiji (of the past century) clearly says that such an association is made with an incomplete understanding.

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Swami Tattwamayananda: The Concept of God in the Vedas

Two very well written articles by Swami Tattwamayananda, which seem to have been published in the journal Prabuddha Bharatha, in Part 1: May 2005 and Part 2: June-2005 are worth reading, and re-reading. The learned Swami has done wonderul research on the topic. Read the rest of this entry >>

The Vak of the Veda and the Throb of the Tantra

This is from "Lights on the Ancients" by Shri T.V. Kapaly Sastry: p 22-38.

Among the stupendous achievements of the mystics of the ancient India stands foremost the Theory of Creation by the Word. The creative Logos of the Greeks does certainly correspond to the Vak that is the Creatrix of the World. But the Indian conception is distinguished by the Theory and the treatment it has received at the hands of the great seers of the Vedic age, the sages and intuitive thinkers of the Upanishads in succession, the philosophers of the Darshanas, the Tantras and the Puranas. In the long line of sacred and general literature from the Vedas down to out times we find that they have made capital use of the theory of Vak and its practical importance was the one aim towards which all their efforts were directed. The theory of Vak which has permeated the religious literature of the lands has influenced to a considerable extent the belles letteres of latter ages as exemplified in the utterances of Kalidasa and Bhavavhuthi. While the former affirms Vak as Shakti, power, that cannot b alienated from the meaning, its substance, on the opening vers of his Epic Poem, the latter, Bhavabhuthi, makes profound statement in his dictum that is laden with a world of ideas about the original power of Vak and its real nature on the one hand and on the other hand Vak as a vehicle of thought at the disposal of the decent-minded. For he says that speech follows the meaning in the case of the sadhus of the world -- and they are called sadhus who are of a good, well-bred kind with regard to its veracity -- in effect it comes to mean that at the best, men in the world give a correct expression to the thought in their minds. In contradistinction to this the other statement that the meaning follows the word in the case of the primeval Seers, the Rishis. The intention of the poet here is unmistakable and the idea about the real nature of Vak as trsnsmitted from age to age from the Vedic times is revealed in the pregnant phrase -- vacham arthonudhaavaati. The Vak of the Rishis is not a sound-symbol of a mental idea expressed as is done by all developed human beings. What else could it be then? Vak, no doubt, is Voice, word or speech. But it is not the Voice or word depending on the mind to express an idea. It is a voice in a deeper sense of the term which is in its source, a power of expression, a force which impels the being to respond to the stimulii which are a demand made on the being by the environment or by the subtle or occult and spiritual forces from a deeper layers or higher levels of being.

It is a voice that proceeds from the depths, or from the heights of one's being which is not established in the mind, but itself being an early and settled movement for expression is the support of the mind which, comparatively speaking, is a subordinate instrument of expression. Here we have to understand the distinction made by the ancients between the Voice which is the support of the mind and the voice which is speech. The word as vocal expression is sound-symbol of an idea in the mind and naturally has mind for its basis, source and support. Is this light the poet's dictum that meaning follows the Rishi's Vak has to be understood; and indeed it is intelligible that the Voice proceeds from the heights or depths of the conscious substance in which the Rishi is stationed and carries with it the meaning to be realized when it finds its completion in the delivery of the utterance. This is how meaning follows the Word in the case of a seer and in the case of others word is chosen and adapted to convey the intended meaning.

Now let us enquire into the real character of the Vak that creates, the Vak which, in the words of a Vedic poet becomes all these worlds, vagena visva bhuvanaani jajne. We have clues found in the Rig Veda itself which we can follow with great advantage in our attempt to penetrate into the mysteries of the Word. The oft-quoted famous passage of Dirghatamas helps us a great deal to have as adequate idea of the theory of the Word as Mantra and of human speech as understood by the seers of the Rig Veda. For the seer-poet in stating that there are four steps by which the Word of the Mantra unveils itself has revealed a truth which has a large bearing on the source of the Word itself, as being the abode of the Great Cosmic Powers, the Gods as mentioned in another verse of the same hymn. These two Riks (1.164.39, 45) announce in plain and unambiguous language as is rarely the wont of ancient mystics, certain facts of mystic experience which we may reduce to categorical dicta for modern understanding.

1. There is the supernal Ether in the empyrean heights of Being caled paramam vyoma.
   
2. It is the abiding place -- imperishable and immutable -- of the Riks, i.e., the Mantras.
   
3. All the Gods, the Cosmic powers also reside there.
   
4. What can any one do with the Rik who does not that That (the Supreme Ether) which is the abode of the Riks as well as of Gods? That is to say, the Rik has value only when one knows its source, the Supreme Ether.
   
5. There are four steps or planes, padani, from which the Speech issues, the fourth step is the human speech that is the ordinary word while the other planes are hidden in secrecy.
   
6. The Word and the meaning of the Mantra, i.e., the Veda belongs to the higher planes.
   
7. And the last and important statement is that the Veda is referred to by the Rig Vedic Seers themselves as the Word Eternal, nitya vak, a phrase the Rishi applies to the Mantra in the urge for laudation to Agni, nityaya vaca codasva [8.64.6]
   

We can now consider how the essential truths in the statements made above formed the basis of the Upanishads and the later Scriptures in dealing with the instructions on the character of the Eternal Word of which the Sound Symbol is OM. Read the rest of this entry >>

Translation of Sayanacharya's Commentary on Vak

The book "Lights on the Ancients" by Shri T V Kapali Sastry has an appendix which has a translation of Mantra 1.164.45 of Rig Veda Samhita. It is the mantra which refers to chatvari vak, the four levels of speech, for the first time. Since Rig Veda on the whole can be considered to be a eulogy to the Vak, speech itself, this mantra is quite important.

There was and still is quite an amount of speculation as to what the seer of Asya Vamiya Sukta (diirghatamas. His name itself is interesting!) meant by the levels of speech. There are Vedic classifications and Tantric classifications about levels of Vak. Since Shri T.V. Kapali Sastry is a direct disciple of Shri Aurobindo, who is considered to be one of the modern day seers who could decipher some of the meaning of Rig Veda mantras, the interpretation by Shri T.V. Kapali Sastry becomes significant. I am quoting the who appendix for reference.

As a side note Prof. Abinash Chandra Bose notes in chapter 5 titled "Raja Yoga" of his book the following

...
But in describing these profound experiences, the Vedic sage expresses his sense of the inadequacy of language. The Veda speaks of four grades of speech known to wise men of divine knowledge: "three of these kept in secret make no motion; people speak only the fourth grade of speech" [RV 1.164.45]. So language as popularly spoken can give utterance only to a part of what the sage has realized; the rest has to be in silence. "For the finite the eloquent man, for the infinite, the mute", says the Yajurveda [YV. VS. 30.19]. The silence is broken symbolic language which expresses a little and suggests much more. Symbolic language does not yield to simple logical meaning, it goes beyond logic to hint at transcendental significance.
...

Further, in p.297, he does the following translation for 1.164.45

RV 1.164.45 Rishi Diirghatamas, the son of Ucatthya, Metre Trishtubh.
Four are the grades of speech that have been measured;
men of divine knowledge who are wise know them.
Three of these kept in secret make no motion,
people speak only the fourth grade of speech.

RV 4.3.16 Rishi Vamadeva, the son of Gothama, Metre Trishtubh.
To thee who knowest, to thee. O Disposer!
all these musical and secret words,
these speeches of a seer for a seer
I, a poet, have uttered in hymns and praises.

Here is the translation from Shri Kapali Sastry's book.

Rig Veda 1.164.46 Catvari vak parimita padani tani vidur brahmana ye manishinah
Guha trini nihita nengayanti turiyam vaco manusha vadanti

Sayana's commentary:

Vak (1st case for 6th case)
vacah krtsayah = of the entire speech
padani = steps
catwari = four
parimita padani = are measured out. (Tr. Speech in its entirety is measured out in four steps.)
Loke = in the world
ya vak asti = whatever speech is there
sa = that
caturvidha = into four kinds
vibhakta = divided
iti arthah = this is the meaning (Tr. whatever speech there is in this world is divided into four classes)
tani padani = these steps
brahmanah vedavidah = Brahmanas who know the Veda
ye manishinah = manas inishinah = who are the movers of the mind
medhavinah = men of understanding
viduh janati = know (Tr. these steps Brahmanas who know the Veda and have understanding know).


tesham madhye = of them (the aforesaid division of steps),
trini = three
guha (seventh case is dropped)
guhyam = in the secrecy
nihita sthapitani = established
na ingayanti na cestante = do not move
na prakasante = do not come to light
iti arthah = this is the meaning (Tr. Three of the four divisions of steps, established in the secrecy, are not manifested.)
Vacah = of the speech
turiyam = the fourth
padam = step
manushah = men
ajnah those = who do not know
tad-jnah ca = those who know that
vadanti = speak
vyaktam uccarati = distinctly pronounce
vyavaharanti use (in their dealings) (Tr. The unlearned as well as the wise speak the fourth step of the speech in their dealings).


kani tani catwari ityatra bahavah svasvamantanurodhena bahudha varnayanti in regard to the question what are these four, many (schools) describe in many ways each according the view of the school.
sarvavaidikavagjalasaya of the collection of all the Vedic words
sangrahrupa comprehensive or inclusive or summary forms
bhuradayah Bhuh etc.
tisro vyavratayah the 3 vyahritis (sacred utterances) (pranavah eka = one Om, iti = thus vedatrayasaratvattasam those Vyahritis being the essence of the three Vedas)
vyahrtinameva sarasamggrahbhutatvat (Pranava being)
the summary substance of those Vyahritis, containing the letter A etc. (AUM) - for this reason
sapranavasuvyahritisu = in the Vyahritis along with the Pranava
sarva vak = all speech
parimita = is measured out
iti = thus
kecana vadavadino = some Vedists
vadanti = say (Tr. Some Vedists say that all speech is measured out in the Vyahritis which Pranava is constituted of the letter A etc. and which itself is the summary substance of the three Vyahritis which again are the Bhuh. etc. the comprehensive and all inclusive forms of all the collections of the Vedic words. This the three Vyahritis and one Pranava make up the four in which all speech is measured out).


apare vyakaranamatanusarino namakhyatopasarganipata-bhedena Others, followers of the school of grammarians say (that the four consist of) the division of naama, akhyata, uparasga and nipata.

kriyapradhanamakhyatam That is the verb akhyata in which action is prevalent.

Dravyapradhanam nama Nama (noun) is that in which substance is predominant.

Pragupasrjyata akhyatapadasyetyuparasargah pradih

The Upasaraga pra etc. is so called because it is placed before a verbal word.

Uccavavesvartheshu niparanannipatah api tu ca ityadih
Nipata, a particle
api tu ca etc. is it so called because it falls down upon (words of) uneven meanings.


Etesveva sarva vakparimita iti (vadanti) In these four alone all speech is measured out -- so they say:
akhandayah krtsnaya vacah caturvidha vyakrtattvat because the all speech which is indivisible is separated or analyzed into four divisions.

Vagvaiparacyavyakrtavadat tamindromadhyatovakramya vyakarot tasmadiyam vyakrta vagudyata iti sruteh (This is the passage from Taittiriya Samhita quoted by Sayana to support the statement of fourfold differentiation of the Speech which was beyond and undifferentiated.)

Speech verily was beyond and undifferentiated. Indra stepped down into her and spoke, therefore she became differentiated, and this speech is spoken (This is quoted part of Shruti).

Anye tu yajnikah mantrah kalpo brahmanam caturthi laukiki Others, votaries of Sacrifice (say) Mantra, Kalpa, Brahman and the fourth ordinary speech in the world.

Yajnikaih samamnatonustheyathaprakasako vedabhago mantrah The Mantras are that division of the Veda that is recited which illumines the meaning of what is performed or observed.

Mantravidhanapratipadako vedabhaga iti mantrah kalpotah urdhvamityadinoktah kalpah (this is a quotation of Sayana from the Kalpa Literature.) The division of the Veda which teaches the use of mantras, the Kalpas etc. has been declared (in the Sashtra)

Mantratatparyarthaprakasako vedabhago brahmanam The Brahmana is the portion of the Veda which throws light on the meaning of the purport of the mantras.

Bhogavishaya gamanayetyadirupa vyvahariki The speech of which worldly enjoyment such as 'bring the cow' etc. is the object is
vyavahariki the speech of the common dealings in the world.

Esveva sarva vak niyamiteti yajnikah The votaries of Sacrifice hold that in these (four) all speech is (contained), 'measured out'.

Rgyajuhsamanicaturdhi vyavharikiti nairuktah Those of Nirukta school say that the rik. yajus, saman and the fourth is the common speech for dealings in the world.

Sarpanam vagvayasam ksudrasarispasya ca caturthi vyavaharikityaitihasikah The followers of legendary tradition hold the speech of serpents, of birds, of vile reptiles, and the fourth is the speech in dealings of the world.


pasusu tunavesu mrgesu atmani ca iti atmavadinah The atmavadins (votaries of Atman) say: in the animals, in musical instruments such a flute, in the beasts and in the soul, the four fold speech is contained.

Apare mantrkah parkarantarena pratipadanti para pasyanti madhyama vaikhariti catvariti Others of school of Mantra (Tantra) teach in a different way: the four are Para, Pashyanti, Madhyama, Vaikhari according to them.

Ekaiva nadatmika vak muladharadudita sati para ityucyate The speech, only one in the form of sound, rising from the centre of the solar plexus is called Para. Being subtle and not demonstrable, the same sound entering the heart is called Pashyanti because of Yogins being able to perceive it.

Saiva buddhim gata vivaksam prapta madhyama ityucyate The same entering the buddhi, understanding, and desiring to express (to speak) is called Madhyama.

Madhye hradayakhya udiyamanatvat madhamayahSame in the centre or middle called Hridaya the Madhyama rises.

Atha yada saiva vaktre sthita talvosthadivyaparena bahirnirgacchati tada vaikhari ityuchyate Then when the same Nada comes out for expression through the exertion of the lips, teeth etc., it is called Vaikhari.

Evam catvari vacah padani parimitaniThus are the four steps of Speech measured out.

Manisinah manasah svaminah svadhinamanaska brahmana vacyasya sabdabrahmani dhigantaro yoginah paradicatvari padani viduh jananti Wise men, masters of mind, with mind under their own control, Brahmans, knowers of Shabdabrahman to be expressed, yogins, know the steps to be four, Para etc.

Tesu madnye trini paradini guha nihitani hrdayatarvartittvat Of these, three steps Para etc. are placed in the secrecy because of their being inside the heart.

Turiyam tu padam vaikharisanjanakam manusyah sarve vadantiBut the fourth step, Vaikhari by name, all men speak.

Vyakaranaprasiddhanamakhyatadipakse manishino brahmanh prakrtipratyayadivibhagajna vagyogavidastani padani jananti On the side of Nama, Akhyata etc., celebrated in Grammar, the wise Brahmans, knowers of the divisions of base suffix etc., knowers of word arrangement (speech set-up) know those steps.

Avgyogavidah pamara vaco vangmayasya turiyam caturvidham bhagam vadanti, vyavaharanti Those who do not know the arrangement of speech i.e., the unlearned, speak the fourth part of speech in their dealings.

Arthaprakasanaya prayunjate They apply it (knowledge) for making the meaning clear.

Ayam mantro nirukte vyakhyatah This mantra is explained in Nirukha.

So'trapranusandheyah Here also that must be calmly considered.

[Quotation from Nirukta 13.9.]

Athapi brahmanam bhavatiThen there is the brahmana text (in this context),

sa vai vak srsta caturdha vyabhavatthat very speech released became manifested into four,

esveva lokesu trini pasusu turiyam in these (three worlds) there are three steps of speech and the fourth is in the creatures.

yo prthivyam sagnau sa rathantare That which is in the Earth that is in Agni that is in Rathanthara (name of a Saman).

Yantarikshe sa vayau sa vamadevyaThat which is in the mid-air region, that is in the Vayu, that is in the Vamadevya (Saman).

Ya divi saditye sa brhati sa stanayitnauWhat is in the Heaven, that is in the Aditya, that is in Brihat (Saman), that is in the Lightning.

Atha pasusuThen in the creatures,

then what ever speech remains transcended that was placed in the Brahmanas.

Tasyamadbrahmana ubhayim vacam vadanti ya ca devanam ya ca manishayanamiti Therefore the Brahmanas speak the twofold speech -- that which is the speech of Devas and that which is the speech of the men.

[Transliteration errors: mine.] Read the rest of this entry >>