4 Vedas In Tamil Pdf Free Download
it is thus that the older hymns begin. “ushas, aśi, ushas, ukshitsvanchah, vidyutvam, rṣyam, rṣyam, brahman, manasā vedah.” (x. 1. 9). “rig-veda-dipika, aṣṭi, aśi, rājñamah, isu abhijanamah, isu yenah, ardhah, ardhah, tesah, tujjarhah, saisthanamah, yath, yath, vedah. (x. 10).” (x. 11). the first of these verses is the vedic formula as to what will be the fate of the vedas. they will be preserved forever, they will be rejected and the vedas will no longer be heard. the next three lines are general description of the vedas. the word yath means only that they will be existent. the rest of the verses show that the vedic hymns will be nothing but bad seed which will bring a curse on mankind. they will be rejected by the people and the people will renounce them.
the hymns of the rig veda are addressed to agni, the fire god, whom the vedas call the “father of all”. the rig veda deals with the origin of the world, the creation of the universe and the state of the human being. it does not assert that this world was created by any one in particular, but it is believed that this world and the living beings in it have been created by the fire god or agni in a former state. in the vedic cosmology the heavenly bodies are not eternal. in the beginning there was only a mass of fire, which condensed to form the sun and the stars. the sun contains the fire of the beginning, and the fire of the sun is divided into different regions, which are called by the rig vedic seers “celestial abodes”. the sun is the origin of all the stars, and the stars are also the origin of the moon.
the upanishads, then, are neither a system nor an evolution. they are as free and as much opposed to system as they are to formality. formality, however, is the natural accompaniment of a system, and the upanishads are in no sense a system, and form is in no sense a natural accompaniment of the upanishads, as they are not a series of discussions, but are free essays on the ultimate reality and on the whole nature of man. it is only the chronology of the upanishads and the order of their development, which has not been properly worked out, that has been artificially maintained by one who was influenced by the vedanta bias. no one can say that the upanishads logically lead to the vedanta, nor that the sutras logically lead to the upanishads. the upanishads are a reaction against the three vedas and the sutras are a reaction against the upanishads. the vedanta, therefore, has a false conception of the upanishads, and the sutras have a false conception of the upanishads. the upanishads, then, are not a system but a chain of free essays, and it is impossible to say that any particular section of them teaches us a definite doctrine. every upanishad is a free essay, and it is not even possible to say that one upanishad teaches us a definite doctrine. in this respect the upanishads are far superior to the sutras, which in the orthodox brâhma-samhita and the smriti are woven into a connected fabric. it is, therefore, absolutely false to say that the upanishads teach the doctrine of the vedanta. the vedanta is a free work, and the upanishads are a free work, and the two are far removed from each other. the vedanta itself is a reaction against the upanishads, and the latter again react against the vedanta, and the sutras are a reaction against the upanishads. the vedanta is not a reaction against the upanishads, and, therefore, it does not teach what the upanishads teach. 5ec8ef588b
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