Vāk Sūkta As The Root of The Āgamic Traditions: Kaustav Sanyal

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International Journal of Sanskrit Research 2021; 7(5): 04-06

ISSN: 2394-7519
IJSR 2021; 7(5): 04-06 Vāk sūktaṃ as the root of the āgamic traditions
© 2021 IJSR
www.anantaajournal.com
Received: 04-05-2021 Kaustav Sanyal
Accepted: 07-06-2021
DOI: https://doi.org/10.22271/23947519.2021.v7.i5a.1459
Kaustav Sanyal
Student M.A. Sanskrit
Sri Sri University, Cuttack, Abstract
Odisha, India Among the philosophical hymns of the Ṛgveda Vāk Sūkta is a very popular one. On the other hand, for
the Āgamic traditions Vāk Sūktaṃ plays a major role in shaping their very root theories. Starting from
the Bhairava Āgama to the comparatively later creations such as Devī Atharvaśirṣa, the significance of
the Vāk Sūkta can be seen everywhere. This paper focuses on the means of how this one collection of
hymns inspired to give rise to a vast tradition including a vast range of an independent philosophical
corpus.

Keyword: Sāṅkhyaphilosophy, three kinds of sorrow, cessation of grief, liberation of sorrow

Introduction
Various traditions that we experience and follow today are none but got their root ideas from
the Vedas. On the basis of the acknowledgement of the adaptations from the Vedas in the vast
philosophical grounds indian schools of thoughts are divided into two major divisions, viz.
Nāstikya (who did not acknowledge the teachings of the Vedas) and Āstikya (who
acknowledged the teachings of the Vedas) [1]. Analysing chronologically we get the rise of the
Āgamic traditions with the expansion of the Buddhist doctrines across the continent. This
contemporary occurrence of the events sometimes lead to a conclusion that marks the Āgamic
traditions as the mere by-product of the Buddhist doctrines [2]. The Nāstikya perspective of the
Buddhist doctrines is unquestionable, and this firm root of the Buddhism inevitably affects the
Āgamic teachings. Though the connection of the Buddhists with certain Āgamic practices
cannot be denied, excluding some specific traditions of the Pāñcarātra school of thoughts most
of the Āgamic schools face the accusation of their Buddhist roots. The reason of exclusion of
the Pāñcarātra Āgamas can be seen as the impact of the Puranic age. The deities presented
majorly in the Puranas mostly appear in the Pāñcarātra Āgamas without facing any distortion
[3]
. On the other hand other schools of the Āgamic traditions present the deities in a different
manner than the Puranic means. For this reason no matter how close these depictions are to the
root Vedic Samhita depictions, a mass of people detected distortion there.
The root of the Āgamic tradition is not Buddhist, to prove this statement it is needed to
establish the derivation of the Āgamic philosophical conclusions from the Vedas only and this
is how the Nāstikya link of the Āgamas can be disproved. In the following sections we shall
discuss about the philosophical hymns of the Ṛgveda and the position of the Vāk Sūktaṃ
among them, the root of the Āgamic school of thoughts and the influence of the Vāk Sūktaṃ
on it, the inclusion of Vāk Sūkta in the Devī Māhātmya and the conclusion.

Vāk Sūktaṃ as a Philosophical hymn

The Sūktas that we find in the Ṛgveda, on the basis of their objectives can be divided in five
major divisions, such as
i. Devastutiparaka Sūkta (praise to the Gods)
Corresponding Author:
Kaustav Sanyal ii. Dārśanika Sūkta (based on the Philosophical ideas)
Student M.A. Sanskrit iii. Laukika Sūkta (teachings to the society)
Sri Sri University, Cuttack, iv. Saṃvada Sūkta (dialogue between two characters)
Odisha, India v. Ākhyāna Sūkta (a saga) etc [4].
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International Journal of Sanskrit Research http://www.anantaajournal.com

Among these divisions, the Dārśanika Sūktas represent a vast the applied Vedas were decaying with the loss of efficient and
area of thoughts and explanations. Somehow these Sūktas can devoted practitioners. Both Manthāna Bhairava Tantra and the
be seen as a way to answer one of the most primary queries Brihat Baḍabānala Tantra modified the root Vedic teachings
arisen in the human psyche, like the origin and nature of the with respect to the changing times and a strong philosophical
universe etc. Mostly we find these pieces in the 10th Mandala framework was established which we today call as the
of the Ṛgveda. Vāk Sūktaṃ is no exception. But as a Bhairava Āgama [9]. The Bhairava Āgama further manifested
Dārśanika Sūkta this specific one is quite unique in its style of as the Śaiva Krama, the Pāñcarātra corpus, the Śākta Krama
representation. When all the other Dārśanika Sūktas are with Kālī Kula and Śrī Kula being two prominent distinct
explained as a series of statements made by someone who is practice grounds.
as a mere audience experiencing the celestial occurring, Vāk Now we shall present the concluding principles of the
Sūkta is explaining the action of the universe in first person Bhairava Āgama which were none but the mere reflections if
[5]
. This uniqueness is the key that allowed the Vāk Sūkta to the Vāk Sūkta.
act as a ground to give birth to a number of independent i. The initiation of the clan of Gods with Rudra: The
traditions. The idea of Self as as represented in the Vāk Sūkta starts with the name of the Rudras followed by
Sūktaṃ can be seen as an elaborated script of the Vedantic other Gods. The Āgamic traditions indicates the initiation
statement, this self is supreme (Brahman) (“अयमात्मा ब्रह्म”, मा. उ. of the clan of the Gods from Rudra, more specifically the
१.२) [6]. The Upanishads have vastly explained the theory of form named Sadyojāta Mahākāla (not to be confused
Brahman. In the Kathopanishad it is specifically said that the with the west-face of the five headed Śiva) [10]. The idea
one who experiences that Brahman within the self their of Sadyojāta Mahākāla, the new born can be derived
from the first mantra of Vāk Sūkta only, where the word
prosperity becomes beyond time (“तमात्मस्थं ये अनुपश्यन्रि धीरााः Rudra should not be explained as the one who makes the
तेषां सुखं शाश्वतं नेतरेषाम् ।। क. उ. २.२.१२”) [7]. Similar idea can universe cry, but the one who was born crying (रुदतीन्रत,
be found in most of the Upanishads.
न्रशवपुराणम्।), the new born. Moreover the Vedas indicates
After the rise of the Buddhist doctrines the contribution of the
Vedantic philosophers in order to maintain and protect the the initiation of the clan of the Gods with Agni
Vedic culture was greater than the other five schools of the (ऐतरे यब्राह्मणम्) and the correlation of Rudra and Agni is
Āstikya Darśana. The Vāk Sūkta was the only Dārśanika
quiet established (अयमन्रिमूरतयाः यथा रुद्रायान्रिमूतयये नमाः।,
Sūkta that was considered to be the most apt scriptural proof
(Śabda Pramāṇ) to establish the statements and ideas of the शब्दकल्पद्रुमाः।).
Vedanta [1]. Moreover the Godless philosophy among the six ii. The Nectar of Yoga: The Āgamic traditions were vastly
Āstikya Darśanas, the Sāṃkhya also draws the Śabda Pramaṇ inclined to the third and fourth step mentioned in the
from this Sūkta only for its unique representation of the idea eight-stepped practices mentioned in the Patanjal Yoga
of self [8]. The narrative of the Vāk Sūkta is not only unique Darśana, the Āsana and Prāṇāyāma. With the help of this
but also bold at the same time. Where the other Dārśanika the application of spirits’ offering in Vedic fire sacrifices
Sūktas merely describe a series of event, Vāk Sūkta has its was smoothly explained to be the nectar from the brain
own narrative full of bold, determined flawless undoubted cells produced by the strict practice of Yoga [11]. The
statements [5]. So the position of Vāk Sūkta among the other second mantra of the Vāk Sūkta indicates the origin of
Dārśanika Sūktas of the Ṛgveda is well established and is the fire sacrifice within the self to give rise to such
considered to be one of its kind for its unique narrative. Āgamic doctrines.
iii. The science of consumption: The balance between
Vāk Sūkta shaping the Āgamic Philosophy penance and consumption of matters is maintained in a
The traditional Āgamic philosophy we find in the ideas of the very elegant way in the Āgamic traditions, which others
Kāśmir Śaiva Darśana. Though a number of Āgamic schools have failed to maintain (bhogasch mokshasch). The
of thoughts propose various perspectives to explain the origin unnecessary abandonment of consumption in is
and nature of the universe, Kāśmir Śaiva Darśana serves as a established with the conclusion derived in the third
compilation to all the root ideas [9]. There we find the concept mantra of the Vāk Sūkta, where the principle of
of the Āmnāya Upāsana or the Directive Path oriented consumption and the consumed is equated.
Practices and the introduction to the Paśchim Āmnāya or the iv. Multiple possibilities in the path of realisation: When
West Directive Path. Two of the base scriptures made the the other doctrines taught salvation or just preached the
foundation of this sect (if we can call them as sect at all) and union of the Self and Brahman, the Āgamas explored all
eventually provided the base for all the later born Post Vedic the possibilities on the path. While teaching the path of
schools of thought, like Śaiva, Vaiṣṇava, Kaumāra etc. those realisation Āgamas put equal importance to knowledge
two scriptures were, the Manthāna Bhairava Tantra and the and action on the basis of the idea generated in the fifth
Brihat Baḍabānala Tantra. Later Acharya Adi Shankara mantra of the Vāk Sūkta. The mantra mentioned the
Bhagavatpada mentioned Paścima Āmnāya as the greatest of creation of Lord Brahmā, the action, the knowledge of
all (“श्रेष्ठाः अताः पन्रिमाम्नायस्तत्रत्याः शाम्भवाः अन्रसत याः”, Lord Bṛhaspati, the knowledge and the union of the Self
with Brahman.
यन्रतदण्डैश्वर्यययन्रवधानम् ४.२७). v. Birth from the crown: The Āgamas teach the origin of
The Paścima Āmnāya with the introduction of Goddess the universe from Goddess Mālinī and Ādinātha residing
Mālinī and Goddess Kubjikā has established the breeding on the crown chakra, the intellectual consciousness of the
ground for the practical philosophy in the later Vedic era [10]. humans, influenced by the seventh mantra of the Vāk
Previously what the Pūrba Mimāṃsā of Jaimini provided for Sūkta [10].
the practical Vedas, Paścima Āmnāya did the same thing to vi. The Supremacy of the Divine Feminine: The complete
the post Vedic cultural background of the continent. The need Vāk Sūkta is composed in the feminine form of the self,
to introduce the Paścima Āmnāya was inevitable as with time which the Āgamas represent as the ultimate supremacy of
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International Journal of Sanskrit Research http://www.anantaajournal.com

the Devīne feminine, Goddess Kubjikā. Though the 6. Mandukya Gaudapada-Karika, Edited by Karmakar R.
doctrines of Goddess Kubjikā are vast themselves, for D., Bhandarkar Oriental Research Institute, Poona 1953.
now the original equity can be drawn from the principles 7. Kathopanishad, by Vasu S. C., Panini Office,
established in the Vāk Sūkta. Bhuvaneswari Ashram, Bahadurganj, Allahabad, India
1905.
Moreover while studying the root corpus of the Āgamic 8. Samkhya Pravachana Sutra, translated by Upendranath
philosophy we can find none other than mere commentaries Mukhopadhyay, Ed. 9 Basumati Sahitya Mandir,
of the Vāk Sūkta only in every single idea proposed, like the Kolkata, India 1997.
four stages of speech, the manifestation of God as Tree, the 9. Abhinavagupta Pata-trisika-Vivarana: The Secret of
subsections of the traditions like the Kaumāra Krama, Śaiva Tantric Mysticism, English translation with notes and
Krama, the Pāñcarātra Krama etc. running exposition by Singh J., Ed. 8, Motilal
Banarasidas Publishers, Delhi, India, 2017.
The Vāk Sūkta and Devī Māhātmya 10. Dyczkowski MSG. Manthāna Bhairava Tantrą
A highly regarded excerpt of the Mārkandeya Purāṇa, a later- Introduction, Indira Gandhi National Centre for the Arts,
Vedic Pauranik text, popularly known as the Devī Māhātmya New Delhi, India.
included the Vāk Sūkta as it is while stating the supremacy of 11. Hatha-Yoga-Pradipika, Theosophical Publishing House,
the divine feminine. The similarity of the principles of the Madras, India 1933.
Devī Māhātmya with the Āgamic Doctrines is remarkable, 12. Bhaskaracharya, Guptavati Tika of the Devi
which often allows the Agam practitioners to include it Māhātmyam.
despite of its Puranic roots into the Āgamic practices and as a
Śabda Pramāṇ to prove some of its principles. The chants-like
practices of the excerpt is prescribed primarily on various
Āgamic scriptures only. From that perspective it seems the
inclusion of the Vāk Sūkta into the script is an Āgamic
teaching. But even if we completely neglect the practical
dialect and application of the Devī Māhātmya, in the root text
we can see the inclusion of the Vāk Sūkta in a fraction but in
a very prominent manner. The Sūkta itself is mentioned in the
script’s 13th chapter as a prime tool towards self-realisation in
the context of the prescription of the ritualistic approaches of
the previous chapters.
Today when we start studying the Devī Māhātmya we can see
the complete script established on the firm grounds of the Vāk
Sūkta only. In the later periods each and every script that
discussed over the Devī Māhātmya has established the Vāk
Sūkta with prime attention [12].

Conclusion
The rise of later Vedic sub-sects of the Vedic school of
thoughts included Śāktas, Śaivas, Vaiṣṇavas, Gāṇapatyas,
Kaumāras and many more. The contribution of the Bhairava
Āgamas in this context is beyond question and as we have
seen the Bhairava Āgamas established their principles mostly
from a single Dārśanika Sūkta of Ṛgveda, the Vāk Sūkta. As a
future work on this context the major traditions as the
Gāṇapatya, Pāñcarātra etc can be individually studied to
explore broader aspects of the Vāk Sūkta.

References
1. Max Muller F. The Six Systems of Indian Philosophy.
Longmans, Green, And Co., 19 Peternoster Row, London
1899.
2. Wallis C. The Tantrik Age: A Comparison of Śaiva and
Buddhist Tantra, www.sutrajournal.com, visited on
August 8, 2021.
3. rishnamacharya V. Lakshmi Tantra: A Pāñcarātra
Āgama, Ed. 1, The Adyar Library and Research Centre,
Madras, India.
4. Ṛgveda Samhita,
https://hi.wikipedia.org/wiki/ऋग्वेद_संन्रिता, visited on
August 8, 2021.
5. Peterson P. Hymns from the Rigveda: Edited with
Sayana’s Commentary, Notes and a Translation, Sūkta
No. 33, Bombay Sanskrit Series No. XXXVI,
Government Central Book Depot., Bombay, 1888.
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