BG/SB vs Veda

Originally there was only one Veda, and there was no necessity of reading it. People were so intelligent and had such sharp memories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the whole purport. But five thousand years ago Vyāsadeva put the Vedas in writing for the people in this age, Kali-yuga. He knew that eventually the people would be short-lived, their memories would be very poor, and their intelligence would not be very sharp. "Therefore, let me teach this Vedic knowledge in writing." He divided the Vedas into four: Ṛg, Sāma, Atharva and Yajur. Then he gave the charge of these Vedas to his different disciples. He then thought of the less intelligent class of men-strī, śūdra and dvija-bandhu. He considered the woman class and śūdra class (worker class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who are not properly qualified. A man who is born in the family of a brāhmaṇa but is not qualified as a brāhmaṇa is called dvija-bandhu. For these persons he compiled the Mahābhārata, called the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads. The Upaniṣads are part of the Vedas. Then Vyāsadeva summarized all Vedic knowledge for scholars and philosophers in what is called the Vedānta-sūtra. This is the last word of the Vedas.

Vyāsadeva personally wrote the Vedānta-sūtra under the instructions of Nārada, his Guru Mahārāja (spiritual master), but still he was not satisfied. That is a long story, described in Śrīmad-Bhāgavatam. Vedavyāsa was not very satisfied even after compiling many Purāṇas and Upaniṣads, and even after writing the Vedānta-sūtra. Then his spiritual master, Nārada, instructed him, "You explain the Vedānta-sūtra."Vedānta means "ultimate knowledge," and the ultimate knowledge is Kṛṣṇa. Kṛṣṇa says that throughout all the Vedas one has to understand Him: vedānta-kṛd veda-vid eva cāham. Kṛṣṇa says, "I am the compiler of the Vedānta-sūtra, and I am the knower of the Vedas." Therefore the ultimate objective is Kṛṣṇa. That is explained in all the Vaiṣṇava commentaries on Vedānta philosophy. We Gauḍīya Vaiṣṇavas have our commentary on Vedānta philosophy, called Govinda-bhāṣya, by Baladeva Vidyābhūṣaṇa. Similarly, Rāmānujācārya has a commentary, and Madhvācārya has one. The version of Śańkarācārya is not the only commentary. There are many Vedānta commentaries, but because the Vaiṣṇavas did not present the first Vedānta commentary, people are under the wrong impression that Śańkarācārya's is the only Vedāntacommentary. Besides that, Vyāsadeva himself wrote the perfect Vedānta commentary, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam begins with the first words of the Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. And that janmādy asya yataḥ is fully explained in Śrīmad-Bhāgavatam. The Vedānta-sūtra simply hints at what is Brahman, the Absolute Truth: "The Absolute Truth is that from whom everything emanates." This is a summary, but it is explained in detail in Śrīmad-Bhāgavatam. If everything is emanating from the Absolute Truth, then what is the nature of the Absolute Truth? That is explained in Śrīmad-Bhāgavatam. The Absolute Truth must be consciousness. He is self-effulgent (sva-rāṭ). We develop our consciousness and knowledge by receiving knowledge from others, but for Him it is said that He is self-effulgent. The whole summary of Vedic knowledge is the Vedānta-sūtra, and the Vedānta-sūtra is explained by the writer himself in Śrīmad-Bhāgavatam. We finally request those who are actually after Vedic knowledge to try to understand the explanation of all Vedic knowledge from Śrīmad-Bhāgavatamand the Bhagavad-gītā.-Srila Prabhupada.

Hare Krishna Prabhuji. Dandavat Pranam. All glories To Srila Prabhupada

There is a notion around in India and outside which Indologists created along with the support of half-educated pseudo-Impersonalists that Veda means four vedas -Rig,sama,yayur,Atharava and rest are Mythology. It is because of their lack of knowledge of Vedas and for their demoniac intention to prove their one-sided purpose to cheat people.

People have to know what Veda iis and what is the difference between this 4 vedas mentioned above and Itihas, puranad, which included Bhagavat Gita, Srimad Bhagavatam and all the smritis and Puranas, and why Devotees mainly refer to BG and Srimad Bhagavatam.

Veda means book of Knowledge , now whole Veda doesn't contain only Spiritual Knowledge or Knowledge of salvation . It also contains knowledge of fruititive action, military science, politics , medical science etc. thats why 4 vedas are primarily divided in three section.

1. Karma Kanda (fruitive activities)

2 . Jyana Kanda ( Knowledge of Salvation)

4. Upasana Kanda ( Practical application of Knowledge aquired from Jyana Kanda)

Now Karma Kanda is called Purva mimansha . Which spiritualists are not concerned about. Its talks about different yagnas to devolop economy, sense gratification and achieve heavenly planets, the results are temporary. Hence its rejected from all Spiritual school of thoughts. So spiritual knowledge starts from Jyana Kanda and end in upasana Kanda. Which consists of two type of literature.

1. Upanisads

2.Arankaya.

Mainly Upanisads are taken from Vedas for spiritual conclusion along with Purusha Suktam and few verses where supremacy of Vishnu is described among all the Gods.

Now Upanisads are lucidly described in few places and apparently looks contradicting with one another in few passages, so Vyasa wrote Vedanta - Sutra , The ultimate conclusion of Vedas to solve the contradictory passages. So these upanisads, Vedanta-sutra are taken along with Bhagavad Gita and called Prasthana-Traya to establish any school of philosophy. Any school of thought while giving their conclusion they has to be inline with these Prasthana traya, else its refuted. That is the system. Now one may question I accept Vedanta -sutra and upanisads which are mentioned in 4 vedas , why I will accept Bhagavd Gita , its a smriti. But only who has no knowledge says so because. The vedas (upanisads) itself declares Itihas (mahabharata,Ramayana) Puranas (Vishnu, Bhagavatam etc) are fifth Veda and one study of Vedas are not complete without studying the Itihas and Puranas. Below are extracts from 2 major upanisads out of most recognized 10 upanisads.

Brihadaranyaka Upanishad (4.5.11) : "The Rig, Yajur, Sama, and Atharva Vedas, the Itihasas, Puranas, Upanishads, verses and mantras, sutras, and the spiritual knowledge and explanations within, all emanate from the Supreme Being."

Brihadaranyaka Upanishad (2.4.10) "As from a fire kindled with wet fuel, clouds of smoke issue forth, so, my dear, verily, from this glorious great God has been breathed forth the Rig-veda, the Yajur-veda, the Sama-veda, Atharvanagirasa, Itihasas, Puranas, science of knowledge, mystic doctrines or Upanishads, pithy verses, aphorisms, elucidations and commentaries. From Him, indeed, are all these breathed forth."

Chāndogya Upaniṣad (7.1.4): the Purāṇas and Mahābhārata, generally known as histories, are mentioned as the fifth Veda.

Further more Mahabharata go on saying

The Mahabharata (Adi Parva 1.267) explains the necessity of understanding Vedic knowledge with the help of the Puranas: "One should expand and accept the meaning of the Vedas with the help of the Itihasas and Puranas. The Vedas are afraid of being mistreated by one who is ignorant of the Itihasas and Puranas."

Prabhasa-khanda (2.93) section of the Skanda Purana, where it is said, "I consider the Puranas equal to the Vedas.

Hence it is proved from Shruti ( 4 Vedas) , which mayavadis takes as authority that Bhagavad Gita and Puranas including Srimad Bhagavatam are part of Vedas and authority in draging conclusion because they doesn't contradicting primary evidence that is Shruti ( upanisads, Arankayas, Brahmanas, Samhitas).

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Now The question comes why Devotees most of the time give references from BG and SB rather than Upanisads and Vedanta Sutra. First of all it is not so . If any one read Srila Prabhupada Books carefully there are ample amount of references from Upanisads and Vedanta Sutra (like vedanta code Janmad asya yatah, anadamaya abhasyat) . Secondly suppose one's objective is to seat in CAT exam and pass it, but if that person writes in exam that How he had prepare himself for this exams, where did he take coaching, how much labour he has given for this exam all this in the exam sheet rather than actual question, Do we think that he will pass the exam ? No, because he is escaping from the Objective.

Similarly By all the Vedas we come to the conclusion that Vishnu/krishna/narayana is supreme Brahman, and we are part of the Supreme, and our relation is of love and devotional service is the linking process between the two. So instead of working on that, if we waste all our life to find and contemplate on conlusion, then will we Pass the exam. That is the problem of ignorant mayavadis. As Krishna Says in BG.

BG 15.15: I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.

BG 9.20: Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.

BG 2.42-43: Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

BG 2.45: The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Now having informed by all this information if one dosen't come to ultimate conclusion that "Bhakti to Govinda" is the aim and conclusion of Vedas, He is an ignorant puffed up official scholar of Vedas who has no practical knowledge, rather make a show of knowledge to delude innocent.

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Now when One came to conclusion that Loving devotion to Krishna is the objective of studying Vedas, as upanisads says Thîs (the .Jiva) is împerIect + should worship Hîm (the Brahman) as hîs self' (Brihad.Aranya. I-4). Then One has to know about Krishna and his activities and his dealings with devotees. That we doesn't find it in all the Vedas, It comes in very confidential Srimad -Bhagavatam. Which is cream of Vedas, because it takes about the activities and nature of Supreme Brahman (Para Brahman) which all the Vedas shought after. If we don't know about a person to whom we are going to devote our life then how can we love him. So its a study of post Graduate students (a paramahamsha) who is already established in Tattva (Philoshophical conclusion) .

------------------------------------------------------------------------------------------------------------------------------------------

Impersonalists has no access to this Srimad Bhagavatam , because they are envious and selfish. Thats why they don't like when Krishna is glorified in BG and SB and Mahabharata/Ramayana. They want to become God and not to serve God, thats why they bring out these Kind of concocted view to allure innocent and being worshipped by them as God. They have no Knowledge.

If a person directly bringing Gulab Yamun to your home, what is the use contemplating on the way to the shop of that Gulab Yamun rather than tasting it. Similarly Vaishnava Acharyas gave the highest thing (the object to achieve in Vedas) then what is the use of stroming our brain in dry abstract impersonal feature of God. Devotees don't often quote from Vedas because normal people not understand always, else we have no problem to present and debate on even the most lucid passages of Vedas and Vedanta Sutra. Ramanujacharya, Madhavacharya, Vallabha,6 Goswamis already established all their conclusion on Vedanta by refuting mayavada. Then whats the need of these again. In ali-yuga we are sort lived and have no time , so better to enjoy the fruits when it is presented rather than contemplating on how to get the fruits.

--------------------------------------------------------------------------------------------------------------------------------------------

Hope this will help

your aspiring servant

Hari Bol

Replies

Volunteer

Gourab Saha June 17, 2012 at 8:15pm

Originally there was only one Veda, and there was no necessity of reading it. People were so intelligent and had such sharp memories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the whole purport. But five thousand years ago Vyāsadeva put the Vedas in writing for the people in this age, Kali-yuga. He knew that eventually the people would be short-lived, their memories would be very poor, and their intelligence would not be very sharp. "Therefore, let me teach this Vedic knowledge in writing." He divided the Vedas into four: Ṛg, Sāma, Atharva and Yajur. Then he gave the charge of these Vedas to his different disciples. He then thought of the less intelligent class of men-strī, śūdra and dvija-bandhu. He considered the woman class and śūdra class (worker class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who are not properly qualified. A man who is born in the family of a brāhmaṇa but is not qualified as a brāhmaṇa is called dvija-bandhu. For these persons he compiled the Mahābhārata, called the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads. The Upaniṣads are part of the Vedas. Then Vyāsadeva summarized all Vedic knowledge for scholars and philosophers in what is called the Vedānta-sūtra. This is the last word of the Vedas.

Vyāsadeva personally wrote the Vedānta-sūtra under the instructions of Nārada, his Guru Mahārāja (spiritual master), but still he was not satisfied. That is a long story, described in Śrīmad-Bhāgavatam. Vedavyāsa was not very satisfied even after compiling many Purāṇas and Upaniṣads, and even after writing the Vedānta-sūtra. Then his spiritual master, Nārada, instructed him, "You explain the Vedānta-sūtra."Vedānta means "ultimate knowledge," and the ultimate knowledge is Kṛṣṇa. Kṛṣṇa says that throughout all the Vedas one has to understand Him: vedānta-kṛd veda-vid eva cāham. Kṛṣṇa says, "I am the compiler of the Vedānta-sūtra, and I am the knower of the Vedas." Therefore the ultimate objective is Kṛṣṇa. That is explained in all the Vaiṣṇava commentaries on Vedānta philosophy. We Gauḍīya Vaiṣṇavas have our commentary on Vedānta philosophy, called Govinda-bhāṣya, by Baladeva Vidyābhūṣaṇa. Similarly, Rāmānujācārya has a commentary, and Madhvācārya has one. The version of Śańkarācārya is not the only commentary. There are many Vedānta commentaries, but because the Vaiṣṇavas did not present the first Vedānta commentary, people are under the wrong impression that Śańkarācārya's is the only Vedāntacommentary. Besides that, Vyāsadeva himself wrote the perfect Vedānta commentary, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam begins with the first words of the Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. And that janmādy asya yataḥ is fully explained in Śrīmad-Bhāgavatam. The Vedānta-sūtra simply hints at what is Brahman, the Absolute Truth: "The Absolute Truth is that from whom everything emanates." This is a summary, but it is explained in detail in Śrīmad-Bhāgavatam. If everything is emanating from the Absolute Truth, then what is the nature of the Absolute Truth? That is explained in Śrīmad-Bhāgavatam. The Absolute Truth must be consciousness. He is self-effulgent (sva-rāṭ). We develop our consciousness and knowledge by receiving knowledge from others, but for Him it is said that He is self-effulgent. The whole summary of Vedic knowledge is the Vedānta-sūtra, and the Vedānta-sūtra is explained by the writer himself in Śrīmad-Bhāgavatam. We finally request those who are actually after Vedic knowledge to try to understand the explanation of all Vedic knowledge from Śrīmad-Bhāgavatamand the Bhagavad-gītā.-Srila Prabhupada.
- Pirasan > Gourab Saha October 17, 2021 at 6:07am
  
  Brilliant! Thank you for sharing!
Abhishek K R Setty June 17, 2012 at 7:19am

The Basic meaning of the word VEDA is "Knowledge". So BG and SB are part of VEDAS. Please google it prabhu. And if anybody asks why BG and SB, you can always say Bhagavad Gita is directly said by Lord for our benefit and SB is his Life Story. It's so simple. Hare Krishna
Volunteer

Sudipta Roy June 17, 2012 at 7:18am

Hare Krishna Prabhuji. Dandavat Pranam. All glories To Srila Prabhupada

There is a notion around in India and outside which Indologists created along with the support of half-educated pseudo-Impersonalists that Veda means four vedas -Rig,sama,yayur,Atharava and rest are Mythology. It is because of their lack of knowledge of Vedas and for their demoniac intention to prove their one-sided purpose to cheat people.

People have to know what Veda iis and what is the difference between this 4 vedas mentioned above and Itihas, puranad, which included Bhagavat Gita, Srimad Bhagavatam and all the smritis and Puranas, and why Devotees mainly refer to BG and Srimad Bhagavatam.

Veda means book of Knowledge , now whole Veda doesn't contain only Spiritual Knowledge or Knowledge of salvation . It also contains knowledge of fruititive action, military science, politics , medical science etc. thats why 4 vedas are primarily divided in three section.

1. Karma Kanda (fruitive activities)

2 . Jyana Kanda ( Knowledge of Salvation)

4. Upasana Kanda ( Practical application of Knowledge aquired from Jyana Kanda)

Now Karma Kanda is called Purva mimansha . Which spiritualists are not concerned about. Its talks about different yagnas to devolop economy, sense gratification and achieve heavenly planets, the results are temporary. Hence its rejected from all Spiritual school of thoughts. So spiritual knowledge starts from Jyana Kanda and end in upasana Kanda. Which consists of two type of literature.

1. Upanisads

2.Arankaya.

Mainly Upanisads are taken from Vedas for spiritual conclusion along with Purusha Suktam and few verses where supremacy of Vishnu is described among all the Gods.

Now Upanisads are lucidly described in few places and apparently looks contradicting with one another in few passages, so Vyasa wrote Vedanta - Sutra , The ultimate conclusion of Vedas to solve the contradictory passages. So these upanisads, Vedanta-sutra are taken along with Bhagavad Gita and called Prasthana-Traya to establish any school of philosophy. Any school of thought while giving their conclusion they has to be inline with these Prasthana traya, else its refuted. That is the system. Now one may question I accept Vedanta -sutra and upanisads which are mentioned in 4 vedas , why I will accept Bhagavd Gita , its a smriti. But only who has no knowledge says so because. The vedas (upanisads) itself declares Itihas (mahabharata,Ramayana) Puranas (Vishnu, Bhagavatam etc) are fifth Veda and one study of Vedas are not complete without studying the Itihas and Puranas. Below are extracts from 2 major upanisads out of most recognized 10 upanisads.

Brihadaranyaka Upanishad (4.5.11) : "The Rig, Yajur, Sama, and Atharva Vedas, the Itihasas, Puranas, Upanishads, verses and mantras, sutras, and the spiritual knowledge and explanations within, all emanate from the Supreme Being."

Brihadaranyaka Upanishad (2.4.10) "As from a fire kindled with wet fuel, clouds of smoke issue forth, so, my dear, verily, from this glorious great God has been breathed forth the Rig-veda, the Yajur-veda, the Sama-veda, Atharvanagirasa, Itihasas, Puranas, science of knowledge, mystic doctrines or Upanishads, pithy verses, aphorisms, elucidations and commentaries. From Him, indeed, are all these breathed forth."

Chāndogya Upaniṣad (7.1.4): the Purāṇas and Mahābhārata, generally known as histories, are mentioned as the fifth Veda.

Further more Mahabharata go on saying

The Mahabharata (Adi Parva 1.267) explains the necessity of understanding Vedic knowledge with the help of the Puranas: "One should expand and accept the meaning of the Vedas with the help of the Itihasas and Puranas. The Vedas are afraid of being mistreated by one who is ignorant of the Itihasas and Puranas."

Prabhasa-khanda (2.93) section of the Skanda Purana, where it is said, "I consider the Puranas equal to the Vedas.

Hence it is proved from Shruti ( 4 Vedas) , which mayavadis takes as authority that Bhagavad Gita and Puranas including Srimad Bhagavatam are part of Vedas and authority in draging conclusion because they doesn't contradicting primary evidence that is Shruti ( upanisads, Arankayas, Brahmanas, Samhitas).

-------------------------------------------------------------------------------------------------------------------------------------------

Now The question comes why Devotees most of the time give references from BG and SB rather than Upanisads and Vedanta Sutra. First of all it is not so . If any one read Srila Prabhupada Books carefully there are ample amount of references from Upanisads and Vedanta Sutra (like vedanta code Janmad asya yatah, anadamaya abhasyat) . Secondly suppose one's objective is to seat in CAT exam and pass it, but if that person writes in exam that How he had prepare himself for this exams, where did he take coaching, how much labour he has given for this exam all this in the exam sheet rather than actual question, Do we think that he will pass the exam ? No, because he is escaping from the Objective.

Similarly By all the Vedas we come to the conclusion that Vishnu/krishna/narayana is supreme Brahman, and we are part of the Supreme, and our relation is of love and devotional service is the linking process between the two. So instead of working on that, if we waste all our life to find and contemplate on conlusion, then will we Pass the exam. That is the problem of ignorant mayavadis. As Krishna Says in BG.

BG 15.15: I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.

BG 9.20: Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.

BG 2.42-43: Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

BG 2.45: The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Now having informed by all this information if one dosen't come to ultimate conclusion that "Bhakti to Govinda" is the aim and conclusion of Vedas, He is an ignorant puffed up official scholar of Vedas who has no practical knowledge, rather make a show of knowledge to delude innocent.

---------------------------------------------------------------------------------------------------------------------------------------------

Now when One came to conclusion that Loving devotion to Krishna is the objective of studying Vedas, as upanisads says Thîs (the .Jiva) is împerIect + should worship Hîm (the Brahman) as hîs self' (Brihad.Aranya. I-4). Then One has to know about Krishna and his activities and his dealings with devotees. That we doesn't find it in all the Vedas, It comes in very confidential Srimad -Bhagavatam. Which is cream of Vedas, because it takes about the activities and nature of Supreme Brahman (Para Brahman) which all the Vedas shought after. If we don't know about a person to whom we are going to devote our life then how can we love him. So its a study of post Graduate students (a paramahamsha) who is already established in Tattva (Philoshophical conclusion) .

------------------------------------------------------------------------------------------------------------------------------------------

Impersonalists has no access to this Srimad Bhagavatam , because they are envious and selfish. Thats why they don't like when Krishna is glorified in BG and SB and Mahabharata/Ramayana. They want to become God and not to serve God, thats why they bring out these Kind of concocted view to allure innocent and being worshipped by them as God. They have no Knowledge.

If a person directly bringing Gulab Yamun to your home, what is the use contemplating on the way to the shop of that Gulab Yamun rather than tasting it. Similarly Vaishnava Acharyas gave the highest thing (the object to achieve in Vedas) then what is the use of stroming our brain in dry abstract impersonal feature of God. Devotees don't often quote from Vedas because normal people not understand always, else we have no problem to present and debate on even the most lucid passages of Vedas and Vedanta Sutra. Ramanujacharya, Madhavacharya, Vallabha,6 Goswamis already established all their conclusion on Vedanta by refuting mayavada. Then whats the need of these again. In ali-yuga we are sort lived and have no time , so better to enjoy the fruits when it is presented rather than contemplating on how to get the fruits.

--------------------------------------------------------------------------------------------------------------------------------------------

Hope this will help

your aspiring servant

Hari Bol
- Pirasan > Sudipta Roy October 17, 2021 at 6:07am
  
  Nicely explained, thanks!
- Santarupa Gauranga das > Sudipta Roy June 17, 2012 at 1:46pm
  
  horibol!
  
  i am speechless!

This reply was deleted.