Shri Shankar Shikshayatan organised a National Seminar on Pandit Madhusudan Ojha’s work on Brahmavijnana, Sharirikavimarsha, on May 30, 2023. The seminar focussed on four chapters of the book. The main speakers included Prof. Dharanidharan of the University of Pondicherry, Prof. Ganapati Bhatt, of Rashtriya Sanskrit University, Tirupati, Dr. Ram Chandra Sharma of Shri Lal Bahadur Shastri Rashtriya Sanskrit University, New Delhi and Dr. Devesh Kumar Mishra of Indira Gandhi Open University, New Delhi. The meeting was chaired by Professor Santosh Kumar Shukla of Jawaharlal Nehru University, New Delhi. Sharirikavimarsha is an important work on advaita vedanta. There are in total sixteen chapters in the book, of which the seminar focused on the first, second, third and fifth chapters. According to the first chapter titled Brahma-Mimamsa-pravritti nimitta, Brahma Tattva is the root cause of creation. Mimamsa means thought. The meaning of pravritti nimitta is reason. Thus the reason for the idea of Brahma is explained in this chapter. This chapter has twelve subtitles in which Pandit Madhusudan Ojha ji has explained daiva-tattva, rajas-tattva, apa-tattva, vakta-tattva, vyoma-tattva, sadasat-tattva, amritamrityu-tattva and sanshayat-tattva respectively as the root cause of creation. The keynote speaker of the seminar, Prof. Dharanidharan presented his lecture on the first chapter. In his lecture, he considered each and every element of the creator, saying that creation occurs through the element of vak or speech.. This is the principle of grammar. In sruti, it is written ‘vageva vishwa bhuvanani jajne ‘–Brahma is the root cause of the creation of the world. Ojhaji has examined the question whether Brahma was one or many. He wrote that before Creation, Brahma was tattva or the basic element. It is one and not many. The second chapter is called Shastra-Brahma-Mimamsa. The meaning of shastra here is sruti. Brahma cannot be known directly as senses are not capable of knowing Brahma. Inference cannot lead to the realisation of Brahma because inference can only be made of what is visible. Brahman cannot be realised by upman or analogy because there is no other instance similar to Brahma. Brahma cannot be realised even by the word because even the word does not have the power to convey Brahma. Yet the word only indicates Brahman . In Vedic science, shastra means Veda and that Veda is Brahma. On this chapter, Prof. Ganapati Bhatt said Ojhaji had rendered two forms of Brahma. One is atman brahma and the other is shastra brahma. On the basis of the Brihadaranyaka Upanishad, Ojha ji has interpreted the soul in these three forms –vāṇmaya, pranmaya and manomaya. Atma has three tantras. Here Tantra means form. The atma has three forms-knowledge, karma and meaning. These three tantras are emblematic of the veerya or virility. The third chapter is titled veda tattva nirukti. Just as advaita vedanta is created from Brahma, Nyaya-Vaisheshika is created from paramanu or atom and Sankhya-yoga is created from prakriti and purusha. Similarly, in Vedic science, creation occurs through veda tattva. Referring to this chapter, Dr. Ram Chandra Sharma explained how Ojhaji had interpreted veda tattva in many forms. Creation occurs through vak. Speech is always associated with mind and life. These (Rigveda, Yajurveda and Samaveda) are Vedas from the speech. These Vedas are the glory of atma. This whole world is Brahma. (sarva khalvidan Brahma). Prajapati has divided this world into three forms – knowledge, action and meaning. (१) There are three forms of knowledge – bliss, science and mind. The individual who is the head of this knowledge is called chidatmaya. The glory of this atma is spiritual Veda. (२) Karma is also of three types-mana, prana and vak. The dominant purusha of karma is called karmatma. The glory of karma is the pranamaya Veda. (३) Artha or meanings are of three types-vak, aap and agni. The individual who is the head of this is called bhutatma. The glory of this bhutatma is the Veda. The title of the fifth chapter is veda shakha vibhag. There are so many branches of the Vedas. There are one thousand one hundred and thirty-one branches of the Vedas. These are explained in this chapter. Speaking on the chapter, Dr. Devesh Kumar Mishra explained that in science, ritu and satya are two creative doctrinal elements. Ritu means zero and satya means absolute. Ritu is apa and agni is satya. Water protects the womb in the true form of fire. The water element grows while located in the womb of that fire. In his address, Prof. Santosh Kumar Shukla offered his view on the term, sahasra. He said Ojhaji had explained sahasra as loka, veda and vakta. These elements were born from the mutual competition of Indra and Vishnu. The seminar was conducted by Dr. Mani Shankar Dwivedi and Dr.Lakshmi Kant Vimal of Shri Shankar Shikshayatan. Several scholars, teachers and students from various universities, colleges and other educational institutions of the country participated in the seminar.

Opening Remarks by Rishi Kumar Mishra For a seminar to mark the centenary year of Veda Vachaspati Pandit Motilal ji Shastri; Veda Vijnana is the most appropriate topic. Because Shastri ji and his Sameeksha Chakravarty guru Pandit Madhusudan Ojha ji are pioneers in the exposition and elucidation of Veda Vijnana – a term generally translated in English as Vedic Science. However, several issues arise from the use of the term ‘science’ for Vijnana. Some well-meaning scholars of the Vedas have attempted to ‘prove’ that the Western achievements of modern science are nothing new. That several modern scientific invention/can be located within Vedic texts. But this is not what Ojha ji and Shastri ji tell us. The Vijnana of the Vedas expounded in their works is vastly different from modern western science. To comprehend the true meaning of the term Vijnana, these two great teachers advise the student to first break it down into its literal connotations. The syllable Vi, used as a prefix to the word Jnana, is capable of conveying three meanings: special (Vishesh) knowledge; the variety (Vividham) of knowledge; and also perverted knowledge (Viruddham). Negative or perverse knowledge is indicated by the word Ajnana and special knowledge is conveyed by the word Jnana. Vijnana Means ‘variety of knowledge’ or, to be more exact, the knowledge of variety.The knowledge of how this variegated and diverse universe is subsumed into one fundamental source in jnana. And the knowledge of how that one source grows into a diverse, plural world of great variety is the field of Vijnana. Read full text here

Shri Shankar Shikshayatan, under the series of Brahmavijnana-vimarsha, organised a national seminar on Sharirikavimarsha on April 29,2023. The seminar was based on the Pandit Madhusudan Ojha’s unique text, Sharirakavimarsha. Prof. Dr. Satchidananda Mishra, Member Secretary, Indian Council of Philosophical Research, New Delhi, served as the keynote speaker and Prof. Devnath Tripathi was the distinguished speaker. The programme was chaired by Prof. Santosh Kumar Shukla, convener, Shri Shankar Shikshayatan. Sharirikavimarsha is an important work by Pandit Madhusudan Ojha on Brahmavijnana. In this book, Ojhaji has presented discussions on various aspects of atma. Sharirika refers to a living being and this being is called jeevatma. Prof. Sachchidananda Mishra in his statement clarified the classification of darshanshastra as enunciated in the ninth episode of Sharirikavimarsha.He said Ojha ji had classified darshanshastria in three ways and presented a meaningful explanation of darshanshastra’s six types, 18 types and 36 types. He pointed out that this philosophical classification of Ojhaji offered a unique insight. This is very useful for students of darshanshastra. Prof. Devnath Tripathi, in his presentation, clarified the explanation in the second chapter of the book of two terms, Brahma and Shastrabrahma. He explained that the Shabdabrahm was the basic element from which Creation happens. It is the Shastrabrahma that explains the origin. It is through the shastras that the general public becomes aware of the essence of Creation. Prof. Santosh Kumar Shukla, who chaired the session, said that the book was an inimitable text of darshanshastra. Each chapter called for independent discussion and small volume in itself. Ojhaji has covered several important subjects in this book. Prof. Shukla explained that this text was divided into sixteen chapters in total, the summary of which is written below: Twelve topics are considered under the first chapter called Pravrantinimitta of Brahmamimansa. Various aspects of Brahmamimansa i.e. Brahma’s thoughts have been explained. Six themes are rendered in the second chapter titled Shastrabrahma Ki Mimamsa. It is meaningful to contemplate on Brahma based on the evidence of the shastras. The subject of knowing man is Brahma. The shastra that renders that Brahma is Shastrabrahma. In the shastras, Atman and Brahma signify the same meaning. The third chapter, the concept of vedatattva, contains fifteen sub-disciplines. Just as the world is created from Brahma according to advaitavedanta, so according to vedic science, this world is created from vedatattva. Quoting a mantra of Taitteriya Brahman in this subject, Pandit Madhusudan Ojha writes that all the shapes (idols) that exist in this world are derived from the Rika Tattva. All the types of movements in this world are produced by Yaju Tattva. The fourth chapter, Aupapadhik Samnabheda, explains five vidyas. These vidyas or systems of knowledge are– mantravidya, aksharavidya, drishtividya, yajnavidya and siddhividya. Twelve topics are covered in the fifth chapter called the Veda Shaka. In this chapter, the method of calculation is based on vedic science is explained. The concept of zero number and whole number is deciphered in detail. Rit and satya are two elements. The Rit Tattva signifies shunya or zero and satya signifies the whole. In the sixth chapter titled Shabdasvarupatmaka Veda, Vedashastra, Upanishachastra, Darshanshastra, Mimamsashastra and Gitashastra are explained. In the seventh chapter, there is a detailed explanation on atma. The eighth chapter presents explanation on divisions in Upanishad and the relationship of these divisions with vedas. In the ninth chapter, eighteen types of darshanshastra and 36 types of darshan and their divisions are presented. In the tenth chapter, sixteen types of material or padartha are given. In the eleventh chapter titled Gitashastra, brief explanation of akshara and uttampurusha are given. In the twelfth chapter titled Atmabrahma, different forms of atma are given. The thirteenth chapter, Brahma ka Vichar, nirvishesh, paratpar, purusha, satya, yajna, virat and vishwa are explained. To eliminate the contradiction of darshanshastra, the fourteenth chapter called Brahma ka Vichar gives a point-by-point clarifications of various contradictions in darshanshastra. In the fifteenth chapter, Ishwaratma, several subjects are discussed, most important being the forms of Brahma. The sixteenth chapter titled Jeevatma ka Bodh, explains chidatma, chidansha, chidabhas and similar subjects. The seminar was conducted by Dr. Lakshmi Kant Vimal and Dr. Mani Shankar Dwivedi of Shri Shankar Shikshayatan.

Shri Shankar Shikshayatan organised a national webinar on Pandit Madhusudan Ojha’s Avaranvada on April 30, 2021. Avaranvada is one of the ten books authored by renowned Vedic scholar Pandit Madhusudan Ojha, examining various causes of Creation. Inspired by nasadiya-sukta of the Rigveda, Ojhaji explored brahman-granthas, aranyakas and other vedic texts to understand how the Creation came about. Avaranvada has 145 verses. In his another book, dasavada-rahasya, there are 18 verses related to avaranvada and in Brahmavinaya eight verses. The seminar was an effort to understand Ojhaji’s explanation of avaranvada in all his works. In Avaranvada, Ojhaji has given a simple explanation of vaya, vayun and vayonadha. He has explained vaya and vayonadhya forms of prana, relationship of vayonadha with chhanda and similarity of prana and chhanda. In another section on prana, there is an explanation of prana as the element that covers orencircles the universe. The entire creation exists in prana. Discussions on pervasiveness of prana, lokpala and ishvar-tattva and saur-brahmanda (solar universe) are some of the subjects included in the book. In the third section of the book, there are descriptions of different dimensions of chhanda andmanifestation of creation through chhanda. Prof. Rajdhar Mishra of Jagadguru Ramanandacharya Rajasthan Sanskrit University said the book, Avaranvada, explores avarana or envelopment as the cause of creation. Ojhaji called his work by different names–chhandovada, vayunvada, pranavada and vayovada. He has made references to this in hisanother book, Dasavada-rahaysa: avaranvada eva chhandovadashcha vayunvadascha sa pranavada eva vayovadascha shakyathe vaktum. Avarana means covering or envelopment or encirclement. As the sun gets covered by clouds, and fire by smoke, the entire universe is covered with avarana-tattva. The term avarana has several synonyms–avartha, acchanna, veshtith etc. Pandit Ojha has given several other synonyms for the term, likeachadana, avarti, samvirti, avachithi, mithi, chandan, tantrana, nirbandhan and haridana. Achhadanam chavriti-samvriti avaChithimirthischandan-tantrane tatha. Nirbandhanam va haridanamityapi Prayah samanarthataya nirupitaha. Terms like vayun, vaya and vayonadh have been explained in the book. Vayun is all pervasive and vaya and vayonadh exist within it. This entire universe is vayun. All the materials in the world are vayun. Prof. Lalit Kumar Gaur of Kurukshetra University pointed out that there was vivid description of chhanda in the book. Chhanda is vayonadh and from chhanda the universe becomes. The food we eat is enveloped by chhanda.Gayatri-chhanda is the manifestation of Brahma’s energy.Ushnik-chhanda is the manifestation of ayu or age. Anushtup-chhand is the manifestation of svarga and brihati-chhanda of sri and yash or fame. Dr Pavan Kumar Pandey of Kumar Bhaskar Varma Sanskrit and Ancient University, Assam, said prana was vayonadh and it is not different from vaya.Prana takes the form of vayonadh and vayun. Ojhaji has explained that it was the first prajapati’s son, rishi Patang, who explained the subject of prana-vayonadha. From him, maharshi Deergatma learnt all the dimensions of prana. There is a reference to the term gopa in the Rigveda. According to maharshi Tittiriya, it meant the sun. Maharshi Aitareya said gopa meant innerprana. In other words, the term and its explanation showed the relationship between prana and the sun. Prana is akshara tattva, prana is veda, and without prana there cannot be life. Prana is bhoota, rishi and deva. Prana is the sun of praja. pranoksharam, prana ime cha vedaha Pranadhyate nama n hi kimchidasti Bhutani deva rishaya sa eva Pranah prajanamayamasti surya. On behalf of Shri Shankar Shikshayatan, the webinar was conducted by senior research fellows, Dr Mani Shankar Dwivedi and Dr Lakshmi Kant Vimal.

May 29, 2021 Sadasadavada is one of the several books authored by renowned Vedic teacher PanditMadhusudan Ojha on Creation. In this book, Ojhaji has presented 21 philosophical issues.Although in essence there are only seven basic philosophical issues–pratyaya, prakriti,tadamya, arya, guna, samanjasya and akshara, but with the presence of sat (truth),asat (what is not truth) and satsat, in each of these make the total to 21. Here, pratyaya refers to jnana or knowledge. This knowledge is explained with the help of three elements–drishta or seeker, jnana or knowledge and drishya or what is knowable. The book also explains sat in its three states–wakefulness, dream and deep sleep. Ojhaji has then expanded on seven states of atma–wakefulness, dream, deep sleep, hypnotic, coma, death and salvation. On May 29, 2021, Shri Shankar Shikshayatan organised a National Webinar onSadasadavada as part of its discussion series to highlight various works of three gurus,Pandit Madhusudan Ojha, Pandit Motilal Shastri and Rishi Kumar Mishra. The Googlemeet was chaired by Prof Satya Prakash Dubey, former Director, PanditMadhusudan Ojha Shodh Prakosht, Jainarain Vyas University, Jodhpur, Rajasthan. Keyspeakers included Prof. Gopal Prasad Verma and Prof Prabhakar Prasadof Lal BahadurShastri Rashtriya Sanskrit University, New Delhi, Dr KTV Raghavan, Indira GandhiNational Centre for Arts (Puducherry), Dr Bhavnath Jha, Mahavir Mandir, Patna, Bihar andProf. Santosh Kumar Shukla of Jawaharlal Nehru University as well as Convener, ShriShankar Shikshayatan. Prof. Gopal Prasad Sharma said Ojhaji in this book has examined philosophical principles.He pointed out Ojhaji in his other books, Dashavadarahasya, Maharshikulavaibhavam,vyomavada and Pandit Motilal Shastri in his Vyakhyan-panchakam have given a detailedaccount of sat, asat and sat-asat. Ojhaji has referred to Taitteriya Upanishad for hisexplanations on sat. He has used Brahma as the focal point of reference.Asanneva sa bhavati asadabrahmoti veda chetAsti brahmoti chedveda santamenam tato vidu.–Taitteriya Upanishad 2.6’ Prof. Prabhakar Prasad said in Sadasadavada, Ojhaji has explained the process ofCreation through the prism of sankhya, vaisheshik and vedanta schools of philosophy. Hehas clarified the meaning of karan or cause and karya or effect. The creation is karya andits catalyst tattva is Brahma. According to vaisheshik and vedanta school, mud is thecause and pot is the effect or result. The form of pot is asat but its existence rests on mud.Ojhaji has termed pot as bala and karma. Mud is also bala and in this bala manifest thepot. The same pot, which is asat, becomes sat after some time. Yatasti mritsa na ghatosti tasyam asan ghatastatra dadhati sattamGhato balam karma cha mridbalastham sattamupadaya vibhati tavatYatkaryamutpadhyat aitadasid asata pura sabhdavatih pashchatVaishikairesha nirupitortho naiyayikaishchabhimatoyamarth.–Sadasadavada, p. 35, karika 4 Dr Raghavan said the book offered an explanation of drishta, drishya and vaka. Drishta isthe one who sees or seeks and drishya is the object; these are two separate entities in theworld. Drishta is internal and drishya is what is visible.In philosophical terms, drishta iscalled pramata or vishayi. Ojhaji termed drishta as sat and drishya as asat. Pashyami vishvam mama darshanesmin drishta cha drishyam cha prithaka vibhatiDrishtanarah kaschidabhinna eko drishyani bhuyamsi bahia sthithaniDrishta pramata vishayi sadartho gyata cha brahmaneti na bhidhyaterthahDrishyam prameyam vishayosadartho gyeyam cha karmethi na bhidhyaterthah.–Sadasadavada p. 1 karika 2-3 Dr Bhavnath Jha, in his speech, referred to Ojhaji’s use of Buddhist principles in his book.He mentioned aryachatushtaya and panchaskanda. He said worldly sorrows are fleeting.This Buddhist concept is explained by Ojhaji in his book. Prof. Satyaprakash Dubey said, Ojajhi, through his various books, had given a deepinsight into the mysteries of creation. His disciple, Pandit Motilal Shastri has, in his ownbooks, presented twelve vadas or reasonings for creation. Sadasadavada is a uniquebook explaining the meaning of sat, asat and sat-sat in the context of creation of theuniverse. Rounding up the discussion, Prof. Santosh Kumar Shukla said Sadasadavada wasdivided into seven chapters, each dealing with different subjects. These subjectsare–pratyaya, prakriti (nature), ekatmaya (uniform), karya (action), guna (quality),samanjasya (relationship) and akshara. These seven subjects are examined on sat, asatand sat-asat principles which makes them 21 subjects in all. Pratyaya evam prakritishchaikatamayam chabhikarya chaSvagunaha samanjasya chakshar eti saptadha vimarsha syuhaPratyekameshu santi trayo vikalpa asachha sat sadsatTenayam ekavimshi sadasadvado nirupyote samyak.–Sadasadavada, p. 1, karika 1-2 Prof. Shukla pointed out that Ojhaji, quoting Shatapatha Brahamana, made the subjecteasier and said prana was asat, vak was sat and mana was sat-asat. The programme was conducted and coordinated by Dr Lakshmi Kant Vimal and Dr ManiShankar Dwivedi of the Shikshayatan, in association with Dr Bishnu Shankar Mahapatra.The meeting was attended by teachers, scholars and students from different universitiesand educational institutions