Dr Sastry Memorial Lecture on the Vedas

Dr. Subhanu Saxena posted the following message at one of the online fora. It has a link to a 1:30:41 duration Video where one can watch a demo of Vedic recitation and the meaning of the mantras.

Message from Subhanu:

“We recently gave the inaugural memorial lecture for our dear departed Dr Satyanarayana Shastri, a great Sanskrit and Veda scholar who did much to promote the study of Sanskrit, Veda and Vedanta. The event was organized at the Bharatiya Vidya Bhavan London last Sunday and together with my Gurus from Mattur we gave a very brief overview of the Vedas to provoke interest and inspire people to take up the study of our ancient traditions. The lecture is given below and the Q&A will be posted shortly. We hope you enjoy the talk. Please feel free to share it with anybody who you believe can benefit from it
Thanks and regards
Subhanu ”


Vedas – A body of knowledge or belief?

Vedas are primary/independent pramāṇa (means of knowledge) as regards the truth of oneself, for, all other means of knowledge are about the object, and not the subject. Holding it as such with an open-mind, pending discovery/assimilation of its revelation, is called śraddhā, loosely translated as belief.

A relevant xtract from Swami Paramarthananda lectures…

“We continue to accept the validity of the eyes inspite of occasional optical illusions. Similarly we have to accept the validity of the Veda, in-spite of certain seeming aberrations in certain portions of the Veda. If we reject the eyes because of occasional optical illusions, we are the losers. Similarly, if we reject the Veda because of certain seeming aberrations, we are the losers”.

Pramāṇam – 2

A quick recap of keys points from the previous article.

1. pramāṇam the word means, “Means of Knowledge”; it should be anadhigata – non-contradictible, abhādita – non-negatable and hitārtha bodhakam – says what is good for the Humans.

veda2. pramāṇam is of 2 types – pratyakṣam – direct, obtained by using the 5 senses; anumānādi – indirect, based on the direct but using reason. Both these pramāṇams are nitya parokṣa, and operate on everything other than the subject.

3. Knowledge is vastutantram – as the Object, so the Knowledge; and Knowledge will take place even if there is no intention on the part of the Knower since there is no will involved.

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