Home: Authors: K.R. Paramahamsa
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K.R. Paramahamsa was a retired civil servant in India borne on the Indian Administrative Service. He is Adjunct Faculty to the Hindu University of America in the USA. He is presently a resident of the Ashram of Bhagavan Sri Sathya Sai at Prashanthi Nilayam - 515134, India, in pursuit of spiritual advancement in his own little way.

K.R. Paramahamsa has created the website Sri Sathya Sai Veda Pratishtan at www.vedamu.org, which is the repository of all the Vedic texts in Devanagari and Grandha scripts. The website has audio of over 415 hours of Vedic chanting of ten Veda sakhas presently available in India, in different modes of chanting, in a representative way.

K.R. Paramahamsa is author of the following books:
Buddhism in Scripture and Practice
Publishing House: TotalRecall Publications
Publication Date: 6/27/2007
ISBN: 9781590958926


Dharma
Publishing House: Total Recall Press
Publication Date: 1/27/2007
ISBN: 643977588722

Ekam Sat 1
Publishing House: Total Recall Press
Publication Date: 6/27/2007
ISBN: 9780974693729

TAT SAT
Publishing House: Total Recall Press
Publication Date: 6/27/2007
ISBN: 9780974693705

Living in spirit (eBook)
Publishing House: Total Recall Press
Publication Date: 6/27/2007
ISBN: 9781590958919

 

The three Riks of the third hymn of Madhuchchhandas, in which Sarasvati has been invoked, run as follows.
The symbolism of the Rig-veda is at its highest clarity in the figure of the goddess Sarasvati. In many of the other gods, the balance of the internal sense and the external figure is carefully preserved. The veil for them is never completely removed.
The third hymn of Madhuchchhandas is also a hymn of the Soma sacrifice. It is composed, like the second before it, in movements of three verses, the first addressed to the Ashwins, the second to Indra, the third to the Vishwadevas, and the fourth to the goddess Sarawati. In this hymn, in the closing movement, in the invocation to Saraswati, there is a passage of clear psychological significance of great import.
n the second hymn of Madhuchchhandas addressed to Indra and Vayu, we have a passage full of clear and invincible psychological suggestions. In this hymn, the idea of the rtam is insisted upon with an even greater force than in the hymn to Agni.
The Rig-veda is one in all its parts. It is the same substance, the same ideas, the same images and the same phrases in all its ten Mandalas. The Rishis are the seers of a single truth, and use, in its expression, a common language. They differ in temperament and personality.
No interpretation of the Veda can be sound which does not rest on a sound and secure philological basis. Yet this Scripture with its obscure and antique tongue offers unique difficulties. It is not possible to rely entirely on the traditional and often imaginative renderings of the Indian scholars alone.
Any hypothesis of the sense of the Veda is to emerge in the language of the Veda itself. Even though the bulk of the substance of the Veda is in symbols and figures, we should find clear indications in the explicit language of the hymns to guide us to that sense.
It is the European scholarship of the Veda that has questioned the final authoritativeness fixed by Sayana on the ritualistic interpretation of the Veda.
The text of the Veda, which we posses, has remained uncorrupted for over two thousand years. It dates from that great period of Indian intellectual activity, which founded the culture, and civilization recorded, in the classical literature of the land.
Veda is the creation of an age anterior to our intellectual philosophies. Sri Aurobindo says that ‘in that original epoch, thought proceeded by other methods than those of our logical reasoning, and speech accepted modes of expression, which, in our modern habits, would be inadmissible.
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