arjun uvaach

Bramhrishi Vaśiṣṭha, with his sons lost, found hope in grandson Parāśara. It took three attempts on his own life to get the focus back. To our good fortune, he didn't quit. In fact, his resolve got stronger.

Legend says Parāśara showed intelligence - as expected of him - right from the early days. Exaggerations claim he recited hymns even before his birth - as a fetus in his mother's womb! His birth brought a sliver of hope back. Vaśiṣṭha started rebuilding the congregation. New students joined despite fears of persecution. The pursuit of selfless knowledge always attracts bold fresh talent!

It was an opportunity to try out new methods. This time he wanted to scribe the recitals (Shruties) - to guard them against another similar catastrophe.

Scribing (in early Devnagri - Bramhi Lipi) was an optional that only few took after completing their normal speech courses - at the age of twenty plus or so. Their goal - to find an official scribe position in king's court or a wealthy patron - to send pigeons or to maintain the accounts of the cattle. The number system was in place during the vocal times - as early as Ramayana ³. The text for number system developed before the idea of scribing a narrative in long form. The other, and probably more important piece of job description was to maintain the official stamps, and to register exchange notes for barter - to guarantee the transactions. For example if someone agreed to provide 100 kilos of wheat in exchange of a cow - how to make sure exchange happened without any dispute. Such arrangements - particularly in case of high value exchange - were ensured through king's stamp - or one maintained by the local lord.

Young Parāśara had the advantage of full attention of his grandfather, though life for him was harder. He was expected to scribe in addition to speech training. Vaśiṣṭha wanted Parāśara to learn calligraphy simultaneously as he learnt to speak - somewhat like our education system where we start with "A for Apple".

The most crucial phase of education, is a child's first exposure to the spoken words. The Sanskaras (core orientation), are said to be formed at this stage. In Hindu mythology, it is a common belief that a fetus may listen to her mother's thoughts. That is one reason, mother is considered the first teacher and mother tongue as the language of thought.

The formation of "core orientations" with nascent spoken words is as old as the human race. Adding a twist of "written text" in this training model was Vaśiṣṭha's contribution. This is what excited him in his rebooted reality - passion for a new purpose ! This new communication protocol had far reaching implications ...

Brmahrishi wanted to increase the longevity of information and hence the window of value exchange. With vocals, the information was short-lived. With text, it could be stored for longer. Humans could send the information to the future generations. But he appreciated that the idea of text, in itself, was a gift of the deities. It was as if deities from a more intelligent future lent him tools - to fill up the gaps in their own history.

2.1

Despite this path-breaking idea, Bramhrishi stayed humble for what he discovered was only an adaptation - not an original idea. It was inspired from the conception of "music". In music, a note is identified with a name - Sa Re Ga Ma or Do Re Me Sa are nothing but the names for seven eternal sounds. In Hindu mythology, Siva created Raaga (vocal music) as fundamental art form. On the same lines, Vasishtha named the written symbols. Siva abstracted the sound ; Vaśiṣṭha abstracted the text. However, he went a step further - unlike music that was meant for the gifted, text was for the masses. He added the idea of text into Sanskaras - the first learning steps - a change in the core training model for human mind.

A human brain has larger numbers of neural synapses ⁴ than popular large language models. Amazing thing is all our neurons are pre-created at the time of birth - approximately 100 billion of them. In other words - the birth of a human child is similar to creating the most powerful self learning AI system - only more. The process of learning is nothing but forming connections within these neurons ⁵. And we create most of the neural connections during early childhood. In Vaidik science, these early childhood connections are known as Sanskaras. This is one reason, in Vaidik times, the family name was of utmost importance. It was called Gotra. The observation must have been - if a child continued to follow the skills of parents - as determined by their Gotra - they accomplished higher orders of acumen. Vaśiṣṭha too is a family name. Bramhrishi was the tenth generation of family of Vaśiṣṭhas. Parāśara was twelfth.

Twelve generations of a single family carefully curated the spoken wisdom that morphed into Vedas in thirteenth with Dwaipayana. Imagine the patience and the rigor ! No wonder Vedas are seen as divine word.

The grandfather used to take Parāśara to the river for a daily bath. He often drew ammoglyphs on sandy beach, and had the grandson speak aloud. Parāśara was quick to learn though he lacked patience. He often complained when waves wiped the text off. Vaśiṣṭha used to smile. He was sure one day written symbols would be indestructible. It is probably why, in Sanskrit, the written word is called Akshra (immutable) - like the knowledge (Atma) endowed in every being.

Vaśiṣṭha obviously had no clue how and who would scribe entire information, for Devnagari back then supported only eight ⁶ rudimentary sounds, just enough to send cryptic pigeon messages. He probably knew more symbols were needed if the intent of scripture was to be meaningfully conveyed. He also knew a mighty ocean started with a single droplet. His aspiration was to see Parāśara as first child natively raised with speech and text - hand in hand. He probably wanted to understand if it was even possible? And if it was, then what is the effect on learning? No wonder the skeptics must have raised doubts - just like it happened with calculator, television and computer in our times.

He sure knew if he successfully trained one child for the written word, then many others would follow suit. And if text caught up, then writing all the shruties⁷ would be a shared effort. If scriptures were written at distant places, it would be impossible to destroy them. Instead of transcribing information on temple walls himself, he wanted to enable all humans to transcribe. Empowering people through "speak and scribe" (Akshar Gyaan) - he saw - as an insurance against similar disasters! This idea - ordinary it may sound today - was the genesis of civilized world - a fork from the old rules of jungle. It was by design permission less and intended to resist censor.

2.2

A typical path for aspiring students (Vidyarathi), seeking proficiency in authentic recital, was to join a congregation (Ashrama), on a full-time live-in basis. Life in an Ashrama was tough. Students were expected to follow a tight celibate routine - full of chores and services. Before they got to the lessons, they must prove themselves worthy of the knowledge. Menial tasks were considered mandatory to mellow down exaggerated notions of being special - to enable them be one with the all-pervading Bramh - the universal reflection of self. The wealth of congregation didn't make it easier for the students, because the wealth was to augment the research. Even Parāśara didn't get a free pass. Quite the opposite — he had to double up.

Completion of eight years long vocal training was celebrated with a formal degree, though it was the beginning of a lifelong learning process. Degree holders were called Snataka. They needed to go through rigorous years of apprenticeship with a teacher Aacharya to get certified in administering ‘rites’, when they were commenced as Shastri — someone who knew scriptures. At that stage, they could leave to spread the rites, or become an Aacharya (a teacher) in the congregation. The choice was based on their inclination and the rigor they wanted to put in. Being a teacher needed lot more studies while a rites' maker could start living a normal life of abundance immediately. Only few Aacharyas with demonstrable authority on all the known scriptures would get to the coveted title of Vyasa. In nutshell, there was a whole organization to moderate, curate and to disseminate the audio content — to make sure the knowledge was passed-on (without distortion), to seekers in current generation, and the next.

There was another path available to the students if recital wasn't their first choice — research — seeking knowledge (Nyana). This path demanded lot more patience and even greater sacrifice! If someone was keen to take on research, after graduating as a Snataka, s/he would choose a major in a specific field. The hard work on this path was called Sadhna meaning extreme focus on a specific goal (Sadhya). One who accomplished her goal was called Sidhah.

This path led to titles such as Rishi — a sage; and Maharishi — a super sage. These titles were given by a community of researchers based on the body of work or the insights one brought to the world — a complete meritocracy without any consideration of gender or race. The spoken insights of such sages were adapted into ‘rites’ by Vyasas — to disseminate, and to preserve the knowledge. Rites were a foolproof method to embed these insights into public discourse.

Rites were conducted to invoke natural powers of the elements through human intelligence. For example, metallurgy was outcome of rites - an invocation of power of elemental earth and fire. Agriculture was outcome of earth and water put together with specific human rigor. In essence a rite was a laid down controlled procedure that led to a specific outcome. Given the rudimentary level of knowledge, many things could go wrong. There were many unknowns because knowledge had yet not hardened into "engineering". All the unknowns in a specific endeavour were humbly acquitted to respective deity - to dispel uncertainty. It became customary to worship the early inventors to enhance the chances of success. In a way, the faith in a ‘deity’ was nothing more than hoping for the best outcomes. Hope remains a powerful driver to this date. Human journey is a journey of hope.

A derivative rite known as Dravya Yazna was particularly popular among the rich and opinion makers. Instead of pursuing (hundred) skills to build something useful, it focused on honouring the deities. It entailed sharing homage and chanting mantras to invoke the deities, in return of speculative material gains. Drvya in Sanskrit, means material. Thus, Drvya Yazna literally meant the rites performed for good-luck material gains. For example, a rite performed for more rain - appeasing Indra the deity of rains - was a type of Drvya Yazna. So was a rite performed to seal a wedlock - to have the happy matrimony last forever - and be blessed with worthy offspring. The effectiveness of Dravya Yazna was questionable, but the essence was to bring a glimpse of Vaidik recital to the masses - those who otherwise had no opportunity to participate in advanced procedures.

It also well served another goal — funding the research.

The formalization of family rituals into Dravya Yazna — sanitization of space (shuddhikaran), holy fire (Agni), intonations in carefully perfected ensemble (mantrochhaar), the time and the place (Dasha and Disha), and the specific order of homage to various deities (Aahuti); served two purposes. First it became a formal auspicious way to celebrate certain life events — such as childbirth, marriage, retirement and even death. Second, it created an interaction platform between researchers on one side, and the affluent thought leaders on the other. After the rite, there used to be an abridged message read by the ritual maker, in local dialect, to explain the relevant scripture, followed by QnA sessions — more you ask, more you please the deity.

The hosts got the satisfaction of pleasing the deities while the ritual makers got plush donations — grain, cattle, precious metals. A big share of donations went to the central congregation — the source of wealth for the congregation - Kaam Dhenu - the virtuous cycle of "knowledge to wealth". Many millennia later, the model still works in India. The classical music is learnt in Gharanas — a diluted version of Ashramas. Each with their own style of renditions. The singers graduated from a specific Gharana have a lifelong bond to the origins of their art form, and are a source of continued alumni support.

It might feel as if Dravya Yazna was a sham, but the truth is it was a carefully thought out societal intervention to indirectly incentivize the ones carrying forward the scientific approach. The research - repetitive efforts Yazna - was not limited to spirituality or meditation. It paved the way for discovery in fields such as medicine, agriculture, irrigation, construction and many more. Dwaipayana wrote in chapter three of Bhagvat Gita

In olden times, the Lord of Creation, creating men and Yazna together, said, -- flourish by means of Yazna. Let it be to you (all) the dispenser of all objects cherished. Rear the deities with this, and let the deities (in return) rear you. Thus fulfilling the mutual interest you will obtain that which is beneficial (to you).

^{Translation by Kisari Mohan Ganguly (KMG).}

2.3

Rites were baked in reality. For example someone starting an agricultural season, would conduct a ritual that underscored the right methods of sowing seeds, irrigation and harvesting. Someone starting a business would conduct a ritual that emphasized the fairness in trade. The ritual maker who officiated a wedding must be someone who deeply understood the responsibilities of a wedlock — the vows. And one conducting a ritual after someone's death must be proficient in making the grief easier — like a therapist. Since all such endeavour had a significant risk, there was nothing wrong in having blessings of Godly deities on your side. Humility was considered a virtue.

Re-instituting this age-old model based on spoken words, was easy for Bramhrishi Vaśiṣṭha for the know-how to set this channel up was rooted deep in him. However, scribing was lot harder. It was one thing to write a short, cryptic pigeon message but writing a scripture was a whole new territory. Humanity had yet not discovered paper. There was no standard long-lasting ink. Above all, there was no standard Grammar. It will be hundreds of years before Panini — a grammarian par excellence, wrote his epic Ashtadhyayi (eight chapters) to standardize the Sanskrit grammar ⁸.

Bigger problem - the way Dravya Yazna was associated to the spoken words to sustain the audio content, there was no payback model associated with text. Text was like "electricity" of early days. No one bought a bulb because there was no grid, and no one set up the grid because no one had bulbs!

He thought his grandson Parāśara, now reaching maturity, would take on this challenge. Little did he know that focus on texting the scriptures, would create a dual among his own followers. Ones who wanted to stay true the old - recital; and others who deemed "text" as a major improvement. Many possibilities of "new" must battle to establish control but more importantly to know what they stand for - who they are !

notes and stuff