Vedic philosophy (1)
Keith by giving word by word translation failed to bring out the Vedic Philosphy in it
The initial and final Analyses of every experiment that analyzes objective world anew.
The real philosophical meaning of the English translation of some portions of Yajur Veda (Taitttireeya)
The real meaning is given in the square bracket by narayanan
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T Y V VI /1/5
Taitireeya YajurVeda Samhita
[[6-1-5]]
The gods, having fixed up a place of sacrifice, could not distinguish the quarters. They ran up to one another, (saying) 'By thee shall we distinguish them, by thee.'
[देव त्तवः being fixed in the mind could not find the direction of their development.These laws are used in mind to analyse the contingencies in the empirical world.]
They fixed upon Aditi, (saying, 'By thee shall we distinguish them.'
[They fixed on the contemplation about the source of the principle of contemplation they gained relief.]
She said, 'Let me choose a guerdon. Let the opening oblation in the sacrifice be mine, and the concluding oblation be mine.'
[But it is having a demand that the initial and final principles to be varified separately.]
Therefore the opening oblation of the sacrifice belongs to Aditi, and the concluding oblation belongs to Aditi.
[So the attempt ends always in analysis that negate eac time.]
He offers to five gods; there are five quarters, (and so it serves) for the distinction of the quarters [1].
[Five quarters of the contemplation are five sense organs that is used to analyse the principles about the material world.]
Now the Pankti is of five elements, the sacrifice is fivefold; verily he wins the sacrifice.
[So the attempt is being done in five dimensions.]
They made sacrifice to Pathya Svasti. The eastern quarter they distinguished by her, by Agni the southern, by Soma the western, by Savitr the northern, by Aditi the zenith.
[Getting primary light from the east that represents the start of the journey of analyses circumambulating to the right towards southward direction creating a primary knowledge called Agni in the mind;then to the western side by devolving it to higher state and is named as Soma.Then to the northern side mixing all such knowledge from the source and then again to the eastern side producing a new understanding creatively.]
He offers to Pathya Svasti; verily he distinguishes the eastern quarter. Having offered to Pathya Svasti, he offers to Agni and Soma. Agni and Soma indeed are the eyes of the sacrificer; verily he sees with them [2].
[Thus the sensory primary knowledge ,Agini, is obtained and a further higher abstraction of it is being made ie Soma]
Having offered to Agni and Soma, he offers to Savitr; verily on the instigation of Savitr he sees.
[The real picture of the objective is got by such knowledge obtained from the source and with several impressions.]
Having offered to Savitr, he offers to Aditi; Aditi indeed is this (earth); verily taking his stand on it he sees. Having offered to Aditi, he repeats the verse to the Maruts. The Maruts are the subjects of the gods.
[A creative new one is seven that too is in the process of development.]
As the subjects of the gods are in harmony, so he brings the human subjects into harmony.'
As the harmonious perceptions about the [real such is obtained this is the Harmon of human being is also obtained.]
In that he repeats the verse to the Maruts, it is to bring subjects into harmony. The theologians say, 'The opening oblation should be performed with a fore-offering, but without an after-offering;
[The philosophers should say that such an harmonious knowledge which is comprehensive is always to be used to start with any analysis.]
the concluding oblation should be performed with all after-offering [3], but without a fore-offering.'
[The concluding assimilation of the experience should not be get biased by the one started with.]
These are the fore-offerings, and these the after-offerings, and this is the course of the sacrifice.
]In every analysis there will be an initial assimilated thought to start and a develope done with new result.]
This is not to be followed. The fore- offerings are the self; the after-offerings the offspring.
If he were to omit the fore-offerings, he would omit the self; if he were to omits the after-offerings, he would omit offspring.
[But the entire history of development and the abstract in it to be kept in mind and all contents in it’s abstraction not to be thrown away but viewed as a process.]
In so far as the whole of the sacrifice is not performed, in so far does the sacrifice come to ruin, and the sacrificer comes to ruin along with the sacrifice [4].
[If the entire process of such an analysis is neglected the analyser and analysis will be met with fruitless efforts.]
Verily the opening oblation should be performed with both fore- and after-offerings, and the concluding oblation should be performed both with fore- and after offerings.
[ every analysis each in its initial analysis and final analysis should consider the absolute of the universal although the process.]
He does not omit the self, nor offspring; the sacrifice does not come to ruin, nor the sacrificer. He offers the concluding oblation in the scrapings of the opening oblation; this is the course of the sacrifice.
[Now if he were to make the Yajya verses of the opening libation the Yajya verses of the concluding libation, he would mount to the other world away from this, and would be liable to die. The Puronuvakya verses of the opening libations.ning libation should be made the Yajya verses of the concluding libation; verily he finds support in this world]
[So in every actions based on the each analysis an initial and final part as an abstracted vision of each occasion is there.The final part of that vision in the initial action to be considered in the initial part of the vision of the last action for analysis;thus they are getting connected.Thus he always create new evaluations.
One performs analysis in such a fashion will get the real nature of this world.]
Keith: Taittiriya-Samhita, Translation - Page 268 of 341
n a r a y a n a n
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