nikhila-śruti-mauli-ratna-mālā-
dyuti-nīrājita-pāda-paṅkajānta |
api mukta-kulair upāsyamānaṁ
paritas tvāṁ hari-nāma saṁśrayāmi ||
(Stava-mālā: Nāmāṣṭaka, 1)
“O you the tips of whose lotus feet are worshiped by the radiances of the jewel-necklaces of the foremost of the Śrutis! O name of Hari! In all respects, I take shelter fully in you, who are worshiped even by the liberated.”
nikhila-śruti-mauli-ratna-mālā Read on →
apauruṣeyaṁ vākyaṁ vedaḥ | sa ca vidhi-mantra-nāmadheya-niṣedhārthavāda-bhedāt pañca-vidhaḥ |
(Artha-saṅgraha: 1 (10))
“Veda is a statement that is not produced by a puruṣa (apauruṣeya) [i.e., a statement that is beginninglessly self-existent and thus not produced by any living being]. That [i.e., Veda], furthermore, is of five types according to the divisions of (1) vidhi [i.e., injunction], (2) mantra [i.e., hymn], (3) nāmadheya [i.e., name], (4) niṣedha [i.e., prohibition], and (5) arthavāda [i.e., explanatory or eulogistic passage].”
apauruṣeyaṁ vākyaṁ vedaḥ Read on →
veda-gamyaḥ paraḥ śuddha iti me dhīyate matiḥ ||
adhyātma-dhyāna-saṁbhūta-bhūtaṁ dīpavat sphuṭam |
jñānaṁ viddhi śubhācāre tena yānti parāṁ gatim ||
(Mahābhārata: 12.220.100)
“[Bhīṣmadeva:] The pure Supreme is knowable through the Veda. This is my firmly held view. O you of fine conduct, know knowledge (jñāna) to be that which is born of meditation related to the higher self and [self-] evident like a lamp. Thereby, one attains the supreme destination.”
veda-gamyaḥ paraḥ śuddha iti me dhīyate matiḥ Read on →
veda-gamyaṁ paraṁ śuddham iti satyā parā śrutiḥ |
(Mahābhārata: 12.220.97)
“‘The pure Supreme is knowable through the Veda.’ This śruti [i.e., statement] is supremely true.”
veda-gamyaṁ paraṁ śuddham iti satyā parā śrutiḥ Read on →
veda-gamyaḥ paro’cintya iti paurāṇikā viduḥ ||
(Mahābhārata: 12.220.96)
“The ancients know, ‘The Supreme is inconceivable and knowable through the Veda.’”
veda-gamyaḥ paro’cintya iti paurāṇikā viduḥ Read on →
bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā |
tad adhyavasyat kūṭa-stho ratir ātman yato bhavet ||
(Śrīmad Bhāgavatam: 2.2.34; cited in Hari-bhakti-vilāsa: 11.567; Bhakti Sandarbha: 7, 29, 94)
“After thrice one-pointedly deliberating over the entirety of the Veda (Brahma), Bhagavān [i.e., Brahmā] determined with his discernment that because of which rati for the Ātmā [i.e., Śrī Hari] can come about.”
bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā Read on →
vedānta-vākya-kusuma-grathanārthatvāt sūtrāṇām |
(Śārīraka-bhāṣya of Śaṅkarācārya on Vedānta-sūtra: 1.1.2)
“The purpose of the sūtras is tying together the flowers of the statements of the Vedānta [i.e., the Upaniṣads].”
vedānta-vākya-kusuma-grathanārthatvāt sūtrāṇām Read on →
brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo’dhyeyo jñeya iti |
pradhānaṁ ca ṣaṭsv aṅgeṣu vyākaraṇam |
pradhāne ca kṛto yatnaḥ phalavān bhavati |
(Mahābhāṣya)
“Dharma, the six aṅgas [of the Veda], and the Veda are to be received and learned by a brāhmaṇa without cause [i.e., without any selfish motive, and without questioning the reason why this should be done]. Among the six aṅgas, vyākaraṇa (grammar) is the foremost, and exertion done in regard to that which is foremost becomes fruitful.”
brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo’dhyeyo jñeya iti Read on →
chandaḥ pādau tu vedasya hastau kalpo’tha pathyate |
jyotiṣāmayanaṁ cakṣur niruktaṁ śrotam ucyate ||
śikṣā ghrāṇaṁ tu vedasya mukhaṁ vyākaraṇaṁ smṛtam |
tasmāt sāṅgam adhītyaiva brahmaloke mahīyate ||
(Pāṇinīya-śikṣa: 41)
“Chanda (meter) is called the feet of the Veda and kalpa (ritual) the hands. Jyotiṣa (astrology) is said to be the eye and nirukta (etymology) the ear. Śikṣā (pronunciation) is known as the nose of the Veda and vyākaraṇa (grammar) the mouth. Therefore, by studying the Veda with its aṅgas [i.e., these six aforementioned supporting parts], one becomes exalted in Brahmaloka.”
chandaḥ pādau tu vedasya hastau kalpo’tha pathyate Read on →
pratyakṣeṇānumityā vā yas tūpāyo na budhyate |
enaṁ vidanti vedena tasmād vedasya vedatā ||
(Sāyaṇācārya)
“People know through the Veda the means [to higher attainments] which cannot be understood through pratyakṣa and anumāna. Therefore, the Veda has the quality of being veda [i.e., ‘knowledge’].”
pratyakṣeṇānumityā vā yas tūpāyo na budhyate Read on →
