Narach Philosophy


We have also to take into consideration a number of other factors in arriving at the meanings of the letters of the alphabet; but it is not necessary to consider the question here at any length. It would be enough to observe that, in following the method of interpretation described in the Mimansa, that is, by means of division of words into parts, it would not, as a rule, be necessary to go beyond the meanings assigned to letters in a good dictionary; and that is stated in the Mimansa itself.

But it is necessary to bear in mind that the sun and intellect, moon and mind are often identified in the sacred books; and sound and motion, the properties of Ether, may also be associated with the senses of knowledge and action in the same manner. Thus, a dictionary meaning referring to the sun should be understood to refer to the intellect; that to the moon, to the mind; and that to motion or sound, to the senses; and that will enable us to interpret the text correctly.

This method of interpretation depends largely on the division of words into parts, and assigning suitable meaning to the letters which compose them; and this, with such further preparation and background as are necessary for the purpose will enable us to arrive at the real meaning of the text.

We shall then find that the gods of the Vedas really refer to the great forms and forces of Nature; while all the sacred books from the Vedas downwards, will be found to deal with th great laws of Nature and the problems of life in different ways. The story of the Mahabharata has already beer explained in this light; the explanation of Vedic term in the Mimansa, as given in the present work, follows the same principle; and the same method, applied to the Ramayana and the Bhagavat Purana, is found to yield the same result. We may accordingly conclude that it can be applied to all the sacred books of the Hindus.

Meanings of letters: As we have observed, each letter of the Sanskrt alphabet has a number of meanings; but, as those selected for purposes of interpretation of the text are strictly limited, it would be convenient to give them here. Vowels:

"a" Intellect; a particle denoting negation as well a comparison; a name of Vishnu.

"a" Intellect; a particle of comparison and assent; also implies diminution; leading to; a name of Siva.

"i" Mind; to arise from; to arrive at; a name of Kama-deva, the god of Desire.

"i" Mind; to arise from; to arrive at; a name of Kandarpa, the god of Desire.

"u" Senses of knowledge; a name of Siva, of Brahman.

"u" Senses of knowledge; moon; a name of Siva; weaving.

"r" Senses of actions to pierce through, reach, give.

The letter "a" refers to the intellect because it is the name of Vishnu, who, as the Mimansa tells us, signifies intellect, especially where it may, for practical purposes, be identified with the Soul. Negation, assent, and comparison, all require an exercise of the intellect.

The range of the system of Siva extends from the senses to the intellect; and "a", as a name of Siva, would refer to this idea of the intellect, as associated with the senses and the mind, and as intellect in itself. Comparison, assent, etc. require the function of the intellect.

Kama-deva is the god of Desire, which is a special attribute of the mind. Hence "i", as a name of Kana-deva, refers to the mind.

Kandarpa is the name of Kama or Desire, a special attribute of the mind. Hence "i", as the name of Kandarpa, refers to the mind.

The range of the system of Siva extends from the senses to the mind and the intellect, and of Brahman or Brahma, its masculine form, from Nature or its objects to the senses and the mind. The letter "u", as a name of both Siva and Brahman, refers to the senses of knowledge, in association with the mind on the one hand and the objects of the senses on the other.

The moon refers to the mind; and we have explained the range of the system of Siva. The letter "u" accordingly refers to the association of the senses of knowledge with the mind.

Piercing through, reaching etc. require the function of the senses of action; hence the meaning of "r" as referring to the senses of action.

"ri" Senses of action; to pierce through, reach, give.

"lr", "lri" These letters do not occur separately in the text; but they refer to the "element" Air according to our theory of the alphabet.

"e", "ai" These are a combination of a and i, and express the idea of these letters. According to our theory they refer to the "element" Fire.

"o", "au" these are a combination of a and u, and express the idea of these letters. According to our theory they refer to the "element" Water.

Anusvara following sound; the nasal sound, marked by dot above a line or an arc, which cannot be separated from the preceding vowel. A symbol denoting union.

Visarga, Emission, discharge, rejection, dismissal; symbol (:) denoting repulsion.

The meaning of "ri" is the same as that of "r" and so it refers to the senses of action, and for the same reason.

The dictionary meanings of these letters do not appear to refer the "element" Air. But if we understand the idea of Air with reference to its attribute, action, together with its implication, change, and then fore related to the character of Prakrti or Nature we shall be able to explain a number of its dictionary meanings in this light.

These letters, as defined in the dictionary, do not appear to refer to the "element" Fire. But they are both interjections and particles address; and Fire, as an "element", is said to be closely connected with Speech; hence their bearing on the idea of Fire.

The dictionary meaning of these letters does not appear to connect them with the "element" Water; but Water is also symbolic of Nature or Prakrti, on which the system of Brahma is based; and the letter "o" said to be a name of this god, and "au" is its elongated form. The absence of separation signifies close union, which, as we have observed, is implied by this symbol. Dismissal, rejection, discharge signify repulsion or division, which as we have observed, is the idea of this symbol.