Report
The Shri Shankar Shikshayatan Vedic Research Institute organised a national seminar via online mode on Thursday, April 30, 2026, from 5:00 PM to 7:00 PM. The seminar focused on the chapter titled “Vak Samyaman evam Patrapratapan” (from the text ‘Shatapatha Brahmana Vijnana Bhashya’, authored by Pandit Motilal Shastri). This national seminar, fourth in the annual series of discussions, was structured around the diverse subjects of this Brahmana text.
Key Speakers and Discourses
- Dr. Ramchandra (, Department of Sanskrit, Institute of Integrated and Honors Studies, Kurukshetra University, Kurukshetra):He stated that the restraint of speech (Vak Samyaman) is extremely essential in practical life. The Shatapatha Brahmana states ‘वाग्वै यज्ञः“Vagvai Yajnaha” (Speech indeed is the yajna); according to this, speech originates from the yajna itself. The embodiment of speech (Vakpinda) is the indicator of yajna. In the human realm, no offering can take place without speech. Speech holds primacy in both the divine realm and the human realm. The Shatapatha Brahmana emphasises the principle of Prajapati (the Cosmic Creator). This Prajapati element is divided into three forms: Atma (Soul/Self), Brahma (Cosmic Spirit), and Yajna . Among these three, Atma is primary. The first form of this Atma is Brahma, which is termed the fundamental element (Maulik Tattva). The second form of this Atma is Yajna, which is a compound element (Yaugik Tattva).— Shatapatha Brahmana Vijnana Bhashya, p. 246
- Dr. Omkar Yashwant Selukar (Assistant Professor, Department of Veda, Shri Lal Bahadur Shastri National Sanskrit University, New Delhi):In his speech, he noted that the element of Indra has been explained in various ways in the Hindi Vijnana Bhashya of the Shatapatha Brahmana. The Indra element is perceived through the light of the Sun. The Earth is small and the Sun is vast; from this perspective, the magnitude (Sama) of the Sun is greater. The combination of the earthly realm (Prithvi-loka), the intermediary/atmospheric realm (Antariksha-loka), and the celestial realm (Dyu-loka) is called Trailokya (the three worlds). The Indra-prana (vital energy of Indra) present in the earthly realm is called Vasava. The deity of the earthly realm is Vasu, and the word Vasava is derived from Vasu. The deity of the atmospheric realm is Rudra; according to the principle मरुतो रुद्रपुत्रासः“Maruto Rudraputrasaha”, the Maruts are the deities of the atmosphere, which is another form of Indra. In the celestial realm, Maghava is primary. Maghava is another name for Indra. In the Vedas, Indra signifies the Sun. The dominance of Indra-prana prevails everywhere in the celestial realm. — Ibid, p. 264
- Shri Rajnish Kumar Pandey (Assistant Professor, Department of Veda, Central Sanskrit University, Jaipur Campus): He observed that a novel interpretation based on the etymology of the word ‘Veda’ has been conceptualised in this Vijnana Bhashya. The verb ‘Vidyate’ clarifies the meaning of existence (present tense), ‘Vetti’ clarifies knowledge, and ‘Vindate’ clarifies realisation/attainment. In this manner, three meanings of the word Veda are established: existence (Satta), knowledge (Jnana), and attainment (Upalabdhi). Mind (Mana), vital breath (Prana), and speech (Vak) are the three primary elements in Vedic science. Mind is described as knowledge-oriented (Jnana-pradhan), breath as action-oriented (Kriya-pradhan), and speech as meaning-oriented (Artha-pradhan). Furthermore, based on the distinction between the immortal (Amrita) and the mortal (Martya), these three elements (mind, breath, and speech) are divided into two parts. The three elements of ‘mind, breath, and speech’ reside in the immortal part, while the three elements of ‘name (Nama), form (Rupa), and action (Karma)’ reside in the mortal part.— Ibid, p. 299
- Dr. Ankit Shandilya (Assistant Professor, Department of Veda, Maharishi Panini Sanskrit evam Vedic Vishwavidyalaya, Ujjain):He stated that an innovative explanation of the Vedic principle “Chatushtayam Va Idam Sarvam” (All this is fourfold) has been presented in the Hindi Vijnana Bhashya of the Satapatha Brahmana. An analysis of four elements—the prior form (Purvarupa), the posterior form (Uttararupa), the conjunction (Sandhi), and the connection (Sandhana)—has been conducted. Together, these four elements constitute the Samhita (conjoined text). This concept of Samhita is also found in the Chandogya Upanishad.
- Prof. Santosh Kumar Shukla (Professor, School of Sanskrit and Indic Studies, Jawaharlal Nehru University, New Delhi) served as the chair of the programme.He stated that according to the Shatapatha Brahmana, the primary ritual step (Isti) is Vratopayana. Vratopayana means entering a vow, which manifests as adherence to truth-speaking (Satya-vachana). This vow (Vrata) is of three types: physical (Kayika), vocal (Vachika), and mental (Manasika). The vocal vow itself is called the restraint of speech (Vak-samyaman). According to the Dharmashastras, the act of restraining speech is observed during date-specific fasts and vows. In the Darshapurnamasa Isti (New and Full Moon yajna), the adherence to truthful speech is absolutely vital from the commencement of the vow (Vratagrahana) to its conclusion (Vratavisarjana). Today’s discourse centered on this very theme. All the scholars delivered insightful lectures rooted in the text, making the program highly successful.
The programme commenced with a rhythmic recitation of Vedic invocation (Mangalacharana) by Shri Satish Kumar Pandey (Central Sanskrit University, Jaipur Campus). The event was moderated and conducted by Dr. Laxmi Kant Vimal, Research Officer at the Shri Shankar Shikshayatan Vedic Research Institute. Professors, research scholars, and academic enthusiasts interested in Sanskrit wisdom from universities and colleges across various states enthusiastically participated, making the seminar a grand success.