R Venkataramanan

R Venkataramanan

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R Venkat's Blog
"To be an Inspiring Teacher,one should be a Disciplined Student throughout Life" - Venkataramanan Ramasethu

SNK

SNK

Sunday, August 25, 2013

Vedas form the bedrock of the Bharatiya Culture and Civilization and are the fountain head of all that is pure and sublime in the human way of life


The Vedas form the bedrock of the Bharatiya Culture and Civilization and are the fountain head of all that is pure and sublime in the human way of life. They are ANAADHI (timeless, without a beginning and APAOURSHEYA (not emanating from any Individual living being). They are deemed to be the life-breath of Bhagavan Sri Maha Vishnu. "Yasya Niswasitham Vedaha".

SANATHANA DHARMA, which connotes the way of life for all humanity, is based on the VEDAS which furnish guidelines on all subjects necessary for the well being of humanity and is applicable to all times. Vedic Chanting, according to the prescribed rules, leads not only to collective prosperity and individual well being, but also avoids natural calamities and mitigates evils . Invocation of Devatas and their blessings, leads to universal prosperity, ushering peace and contentment everywhere. Utilisation of the Vedic mantras in the samskaras (Rituals) helps the spiritual growth of the individual, purifies the atmosphere and helps curtail illness and other evil effects.

This vast storehouse of knowledge and ancient wisdom in ALL the Disciplines -- you name any and you can trace it to the Vedas -- was codified by Bhagvan Sri Veda Vyasa into the four Rig, Yajur, Sama and Atharva Vedas and further split into 1131 Sakhas (Rescensions) in the beginning of time.

Until recently, they have been handed down from generation to generation by oral teaching in the Gurukula, Guru-Sishya tradition without any written text. Its pristine purity in terms of Pronunciation, Swara (intonation), and etymology had been preserved in a unique time tested form, down the millennia.

Due to efflux of time and persons proficient in each of the Sakhas dwindling gradually in number and ultimately becoming extinct, today we have in vogue only 10 or 11 Sakhas.

His Holiness Sri Sri Chandrashekarendra Saraswati Swamiji – Sankaracharya of Kanchi Kamakoti Peetam – popularly known as "Sage of Kanchi", "Kanchi Paramacharyal" etc., found that the number of those dedicating themselves to the study of Vedas had diminished due to an uncertain future, with no promise of even a minimum economic livelihood. His holiness was greatly worried over the decline of the traditional Vedic education resulting in the paucity of Vedic scholars carrying our great Vedic heritage to the next generation. Thus, there was a fear that this great treasure, beneficial to all mankind, being lost forever.
His Holiness made it His Life’s mission to draw the attention of society to this none too happy situation. In every one of His post-puja discourses for well over six decades of His Pontificate, He dwelt at length on the duty of the general public in this regard. Towards this end, He founded the VEDA RAKSHANA NIDHI TRUST in the late fifties and charged it with the responsibility of preserving, resuscitating and propagating the Vedic way of life and the traditional mode of Veda Adhyayana in the Gurukula tradition.

Starting on a modest scale then, the Trust, today, after nearly four decades, has been responsible for the upbringing of nearly a thousand fully equipped and qualified Vedapatis who are ministering to the spiritual and religious needs of the community throughout India. The Trust administers several traditional Veda Patashalas under its own auspices and guides a large number of independently maintained similar Patashalas on the academic side, conducts examinations, (annual as well as final ) for students of all of the Patashalas. The Trust disburses cash grants and certificates of proficiency to all who come out successful in these examinations. The Trust conducts Veda Sammelanams (Seminars) in different parts of the country to enable the lay public to have an idea and feel of the Vedic way of life and tradition. The Trust spends about Rupees Fifteen Lakhs ( Rs. 1.5 Million) every year on its activities, from out of the voluntary contributions of philanthropic individuals and institutions from far and near throughout the land.

Mission

To strive every nerve to protect and preserve our holy Vedic heritage and pass it on to posterity.

To protect and preserve the age-old tradition of Vedic Adhyayanam ( study ).

To bring out more and more traditional Vedic Pandits, particularly in those sakhas on the verge of extinction.

To ensure that the society gets a steady stream of qualified Gurus to encourage, guide and enable Grahastas ( house holders) in their Sroutha and Smartha Karma Anushtanam as prescribed.

To inform and educate the general public about the Vedic heritage, tradition and way of life

MAIN ACTIVITIES OF THE TRUST

The Trust's main objective is the preservation of ancient Vedic education in its pristine purity. It assists institutions in establishing traditional Veda Patashalas in different regions of the country and renders financial assistance wherever needed. It also supervises the academic side of their functioning. VRNT also runs its own Gurukula Patashalas and encourages Vedic education in traditional families. The activities of the Trust cover Vidyarthis (students) speaking different languages and includes those who profess Advaita, Vishistadvaita and Dwaitha philosophies. It conducts Varshika (Annual) and Poorthi (final) Examinations of the students of all Patashalas in the states of Maharashtra, Karnataka and Tamilnadu.

The details of the specific schemes are provided below.

1. SCHEME FOR MAINTENANCE OF GURUKULA PATASHALAS (SCHOOLS): Where the Guru and his Vidhyarthis (disciples) live together and share the food prepared by the Guru’s wife (Gurupatni) and attention is concentrated only on the traditional Vedic education, the Guru is paid a remuneration of Rs.12,500/- per month and is also reimbursed the expenses incurred for food at Rs.1,000/- per month per Vidhyarti. In addition the Vidhyarti is provided with dhoties, medical facilities and travel expenses to visit his native place once in a year. The entire amount is remitted to the Guru’s Bank Account every month by Trust’s Bankers.

2. SCHEME FOR HEREDITARY NIYAMA ADHYAYANA VIDHYARTHI RAKSHANA: Under this scheme the Vedic Scholar-Pandit-father, teaches Vedas to his son. The son also undergoes studies in Ganitha (Mathematics) in Sanskrit and Sanskrit literature. He is paid a stipend of Rs.500/- through mail transfer during the course of this Adhyayana. On completion of the course and his coming out successful in the examination conducted by the Trust, he becomes eligible to a life long monthly grant of Rs. 600 which is also remitted to his bank account by the Trust’s Bankers every month.

3. INCENTIVE / AWARD SCHEME : This scheme covers all the Vedic schools conforming to the regulations of the Trust and which register with the Trust. Representatives of the Trust visit each Patasala every year, conduct examination for the Vidhyartis, on the portions covered. Based on the performance of the Vidhyartis , the Trust awards an incentive to the Guru as Guru Dakshina. When the Vidhyarti completes the full course of Vedic studies and passes the examination conducted by the Trust, he is awarded a lump sum grant based on the proficiency, the maximum being Rs.7,500 at present. This amount needs an upward revision to compensate for inflation.

The incentive to the Guru and the award to the Vidhyartis under the above scheme are also available to those covered under schemes referred to in 1 and 2 above.

Under the guidance of His Holiness, the Trust traced out pandits in those sakhas (branches) of the Vedas where there were hardly one or two pandits, and started Patasalas in those sakhas. In such cases, an increased incentive award is given, the maximum being Rs. 8,500/-. Now we have at least a dozen scholars in Atharva Veda and two sakhas of Sama Veda.

Under all the above schemes, arrangement has been made to teach Karma Kand to the Vidhyarthis, in order to achieve the objectives of the Trust

The Trust has, so far, been responsible for about 1000 Vedic scholars being made available to serve the country and is covering presently about 500 Vidhyarthis under the Schemes referred to above.

WHAT WE OWE TO VEDA-VYASA

THE MAHASVAMI OF KANCHI

Vyasa is known as Veda-Vyasa. There were many Vedas. Before the commencement of Kali yuga, and at the end of Dvapara-yuga, Bhagavan Vyasa classified the Vedas into four. He thought: ‘In the yuga that is to commence, the life-span of people will be short; their memory- power will be weak; the super-normal powers of yoga will decrease; something should be done in order to save the Veda from utter destruction".

Bright day is succeeded by dark night; rainy season is followed by severe summer. So also, if at one time the Veda flourishes, at another time it is found to be on the decline. At that time, the Veda should be protected.
What should be done?

In rural areas, when days are short and nights are long, during night-time when the sky is dark, there could be cases of theft. At that time, if ten people keep watch by going round the village, will not cases of theft become less? Similarly, in the Kali-yuga that was about to commence, if the entire Veda was not to be lost, at least four people, if not all, might each save a part of the Veda. Thus thought Vyasa, and classified the Veda into four: Rig, Yajur, Sama, and Atharvana. He taught the four Vedas to four sages (rishis), one to each, so that the Veda would be in vogue from generation to generation, each hearing the Veda and reciting with the proper intonation, and thus transmitting it without a break. The four sages were: Sumantu, Paila, Jaimini, and Vaisampayana. Vyasa entrusted the four Vedas to them: to Jairnini Sama Veda, to Vaisampayana, Yajur Veda, to Sumantu. Rig Veda, and to Paila Atharvana Veda.

The entire Veda is full of mantras. If the mantras are repeated with great restraint and purity, by the operation of those mantras, good will rebound to the world. In order to achieve this end, restraint and purity are absolutely necessary. There are rules regarding the time when the Veda should be recited. One should not read from a book. Veda is Sruti, what is heard; one should hear it and utter it correctly.

In order to facilitate this, there are certain auxiliary disciplines. The Veda should be studied along with the auxiliaries. Those who entrusted with the task of preserving the Veda should observe the rules strictly. All that they have to do in the world is nothing but this. If the Veda is thus preserved, the entire world will fare well. It is not possible for all to devote themselves to this task. At least the sages (Rishis) and those who have come in their line should spend their whole time in preserving the Veda. And so it was that Maharshi Vyasa divided the Vedas into four and taught them to the four sages.
For the Veda itself, one of its names is rishi. Therefore, the one who sees a Vedic mantra is also called rishi.

Rishayo mantra-drashtaah

The rishis are the seers of mantra. The meaning of this statement is not ‘seeing with the eyes what is written in a book’.
There is the radio. The receiver receives the sound waves and amplifies them. There is the tape-recorder. What I speak now, it records and keeps. Whenever we want, at whatever time, it reproduces the same sound-waves. But, only if I speak, the recorder will take it on the tape.

Any number of sounds, from beginning-less time, pervade the ether. Through the practice of yoga, the rishis grasp the powers of mantra, the beginning-less sounds. It is those who have the ability to grasp in this manner that are called ‘seers’. Just as Arjuna beheld the cosmic form (visva-rupa) of Maha Vishnu, these sages grasped, by their yogic power, the mantras which are of the nature of beginning-less sounds.

There is a special yoga-sastra which explains this matter. In that text there is reference to ‘divine ear’ (divyasrotra). With the ordinary eye we can see only upto a certain distance. What cannot be seen with the external eye can be seen with the inner eye. With the latter we can see things at any distance. The Lord says in the Gita.

"divyam dadaami te chakshuh"

"I shall give thee eye divine". The inner eye has the power to see what is limitless.

Similarly, with the ordinary ear we hear the outer sounds. But through yogic practice and meditation, one acquires the power to hear the beginning-less sounds that are in ether, Those, who can in this way grasp -- i.e. see the mantras, of the form of sounds, are called rishis. The mantras seen by them are also termed rishis. The knowledge that makes known what are supersensory is referred to as the Veda.

From time immemorial, the descendants of rishis preserved the Veda without the aid of a book. When we utter ‘abhivadana’ we mention the line of rishis to which we belong, the particular gotra, and sutra. From this we learn the rishi line in which we have come.

If a medicine is brought and kept without use for some time it loses its potency. Similarly, if the Veda is not repeatedly studied, the power of its mantras will diminish. In order to regain for it the power, along with puja and homa the mantra should be repeated many a time. For all lapses, what serves as the sure recompense is the repetition of Gayatri.
The main aim of those who are descended from the rishis should be to protect the Veda. Earning, eating etc., are only subordinate avocations.

‘With a view to preserve the limitless Veda from destruction in the Kali- yuga, Maharshi Vyasa classified the Veda into four and taught it to four of his disciples. He did so, thinking that in the line of each disciple at least one of the Vedic branches might be studied.

After teaching his four disciples the Veda which has to be preserved through observing restraints and purity, Vyasa wrote the eighteen Puranas and the Mahabharata, embodying in them the essence of the Vedas, in order that all people might be benefited and taught these texts to Suta. This Suta was born in the Suta family he is celebrated as Suta Puranika.

We usually imagine that varna is jati; but it is not so. Varnas are four; but jatis are stated to be more than twenty in the Manu-smriti, and more than fifty in the Suta-samhita. In the Yajur Veda, seventh Kanda, there is mention, similarly, of many jatis.

Sometimes it so happened that a person belonging to one varna had to marry one that belonged to another varna; To which varna, could we say the child born to them belongs? If the woman is of the Vaisya caste and the man of the Kshatriya caste, or if the woman is of the Kshatriya caste and the man is of the Brahman caste, the progeny in such cases is said to belong to anuloma clans. This is the general name. There are also separate names for the clans. On the contrary, if the woman is of the Kshatriya caste and the man of the Vaisya caste, or if the woman is of the Brahmana caste and the man of Kshatriya caste, the progeny in such cases is said to belong to pratiloma clans.

Suta was born in such a clan, Seeing his ability and knowledge, Vyasa selected him for the status mentioned above. He was the first one made eligible to receive the eighteen Puranas. Vyasa taught him the Puranas, and blessed him so that he could teach the Puranas to people belonging to all the castes and clans.

After accomplishing all these, Vyasa wrote a work expounding the nature of Brahman the supreme reality, that is the purport of all the earlier works he had written. The name of that work is Brahma-sutra. It is also known as Bhikshu-sutra and Vyasa-sutra. Another name of Vyasa is Badarayana.

The age in which Vyasa lived is the end of Dvapara-yuga. We may take it that he was born as an avatara before the commencement of Kali-yuga, Anjaneya, Vyasa, Asvathama, Bali and such others live for ever.

To Vyasa’s Brahma-sutra, many teachers who came after him wrote commentaries. Of those commentators, our Acharya, Sankara Bhagavatpada, is one. Of the extant commentaries, his is the earliest. There should have been commentaries prior to his. This is known from the references in Sankara’s commentary. But, who were those commentators, it is not possible to say definitely. In his explanation of the sutras, the Acharya makes such remarks as follows: "For this sutra, they give this meaning. These views may be accepted. This is wrong. It is better to say thus". From such remarks it may be inferred that there were several commentaries before the Acharya.

After the Acharya’s bhashya came the commentaries of Ramanujacharya and Madhvacharya written according to the Vaishnava traditions. Ramanujacharya remained in Srirangam. Madhvacharya belonged to South Canara. Vallabhacharya who was in Gujarat wrote a commentary. Many saints and merchants of Gujarat regard him as their guru. He hailed from Andhra, but settled down in Gujarat. A Matha belonging to this order is in Madras too, in Sowcarpet.

Thus, many teachers have written commentaries on the Brahma-sutra. In South India, the best-known commentaries are those of Sankara, Ramanuja and Madhva. Mostly, it is these three that are taught to students. Shastraic discussions are held as based on these three; and periodical examinations are also conducted.

Srikantacharya wrote a commentary following the Saiva tradition; Appayya Dikshitar has written a lengthy gloss on this. In order to provide for the study of it by five-hundred students, the ruler of those times made a gift of lands. There is an inscription relating to this in the temple near Arni. Some of the Saivacharyas who officiate in Siva temple have studied that gloss. But this gloss is not widely known. Most scholars know only of the three commentaries referred to already.

When we consider the sutra and the Veda of these scholars, it is seen that they belong to one or other of the three Vedas Rig, Yajur, and Sama. That the Atharvana Veda was in vogue in our country until three or four centuries ago is known from inscriptions.

In Orissa, North India, there are eighteen clans of Brahmins. Of these, one is called Atharvanika. In the territories of Kosala and Gujarat, there are four or five scholars who have studied the Atharvanaveda. Near Tindivanam there is a place called Perani, and another known as Ennayiram; near Kanchipuram there is a place, Walajabad. There are quite a few inscriptions in these places. When we examine the inscriptions of Chola and Tondaimnandalam, we come to know that in those far-off days there were scholars well-versed in Atharvana-Veda.

There are some sutras: e.g. Apastamba-Sutra Bodhavana-Sutra, Asvalayana- Sutra, etc. The source of all these was Vyasa. For the commentaries of our Acharya, of Ramanuja. of Madhva, of Srikantha, of Vallabha, and of others, the basic text is Vyasa’s Brahma-sutra. Whatever be one’s Veda, the one who taught the Veda to the rishi who handed it down to us, was Vyasa.

There may be several branches. Seeing the branches, we may think: ‘One branch is in one direction; another branch is right in the opposite direction. What relation there could be between the two?" But when we look down the tree, we realize that the trunk-and the root-is one and the same. Similarly, for our Vedas, Sutras, Puranas etc., the root is Vyasa. Let us honour his picture at least, and let us not forget the Veda; and let us unite in doing our allotted work.

The Veda should be studied by all. Not studying is a sin. For the sin, could not one pay a penalty? Collecting at the rate of rupee one from each person that does not study the Veda, with the money that is thus collected, the Vedic scholars should be honoured : this is the idea. Should we not respect those who have preserved the Veda through oral tradition, without the aid of any book? We may differ when it is a question of philosophy. I may be an advaitin, and you a Visishtadvaitin., and so on. All these schools of philosophy are the branches of one tree. In matters philosophical, let us differ. For me Sankara is great; for another Ramanuja. Let this be so. But all of us whatever be our respective philosophical pursuits, are under an obligation to honour Vyasa. We should celebrate his services by taking out his portrait in procession.

It is Veda-Vyasa who has enabled the Veda to survive during such a long stretch of time. We should honour him; that is our duty.
OM TAT SAT

Courtesy: Vanati Publications, Madras, A free translation from the book of compilation of the speeches by His Holiness Kanchi Paramacharyal as published by ‘Vanati Publications” Madras.

Veda Rakshanam

"Vedo Vrikshaha Tasya Moolam hi Vip raha A ngas sakhaha Dharma Karmani Patram Tasrnan Moolo Yatnatho Rakshaneeya Chjnne Moolae Naiva Sakha na Vrikshaha"

"The Vedas" is a Vriksha (Tree), whose roots are the Vipras (Brahmins), the repository of the Vedas. The six Angas, the auxiliary sciences, Siksha (phonetics), Vyakaranam (grammar), Chandas (metre), Niruktha (Etymology of words), Jyothisha, (Vedanga Jyotisha) and Kalpa-Sutra (texts dealing with the procedure, etc., for the performance of srouta and smartha karmas, Karmanushtana), are the branches. The Karmanushtanam and the Dharmic way of life are the leaves. All possible efforts, therefore, should be taken to protect and preserve the ROOTS (i.e., give all possible support to the repository of the Vedas) as, once the roots decay, there will be neither the tree nor the branches and leaves.

The Vedas (Sabda-Brahman) are co-existent with God and the Universe. At the beginning of the current Sveta-Varaha-Kalpa, (the present span of the Universe), about 6 million years ago, countless, innumerable Vedas (Ananthaha) were divined by Rishis . At the beginning of Kaliyuga, Bhagwan Veda Vyasa synthesised the Vedas into four, as Rik, Yajus, Sama and Atharva, and entrusted them for preservation to four Rishis, Sumantu, Vaisampayana, Jaimini and Paila, by oral tradition. The persons in their parampara maintained the same by adhyapana and adhyayana and passed them on from Guru to Sishya, holding it as a part of their sacred duty. They also acquired knowledge of the meaning of the Vedas, after an intense study of the ‘Shadangas’ — ‘Siksha’, ‘Vyakaranam’, ‘Chandas’, ‘Niruktham’, ‘Jyotisham’ and ‘Kalpasutra’. Knowledge of the meaning of Vedas (Veda Bhashya) involves a thorough knowledge of Sanskrit and Vedangas.

"Brahmanena Nishkaranam Shadgo Vedo Adhyethavya gneyascha".

The Veda Vriksha, with the branches leaves and roots, is designed to serve as a visual depiction of the state of Vedic studies today in the whole of Bharat — nay, the whole world, as it is only in our country that the Vedic tradition continues to survive.
The acme of Vedic knowledge could be attained only by about 18 years of study of (a) Adhyayana of Vedas (8 years); (b) Study of Sikshas, Pratisakhyas and Chandas which are necessary to preserve the Sound vibrations of Veda aksharas, as it existed at the inception of the present span of Universe: (4 years); and (c) study of four shadangas, i.e., of Vyakarana, Nirukta Kalpasutra and Vedanga Jyotisha ( minimum 6 years ).

The failure to preserve the Vedas by the group of persons who were charged with the Sacred duty therefor, has resulted in 1121 sakhas (recensions) out of 1131 that existed 5000 years ago getting extinct.

Due to the impact of current overwhelming emphasis on material prosperity, the performance of rituals mentioned in Vedas and Grihyasutras ( Srouta and Smartha Karma Anushtanam) has dwindled.

Very few persons nowadays take to the study of Vedas and still fewer persons to the six an gas of Vedas. In one or two recensions, only very few pandits and Vidyarthis continue the adhyayana in Vedic tradition. There are only about 1700 Vedapatins today in the whole of Bharat Varsha and not more than 650 Vidyarthis, who could take the place of the existing pandits in course of time.

It is imperative, therefore, to support this group, give them due respect and economic assistance to ensure their minimum needs in their way of life.

WATERING THE ROOTS OF THE VEDIC TREE IS NECESSARY TO ARREST ITS DECAY AND TO ASSIST MAINTAINING THE VEDA VRIKSHA WITH ALL ITS BRANCHES AND LEAVES.

In the picture, Vedas are conceived as a tree, which can survive only if the branches and leaves are properly maintained and nourished and the roots properly watered. The gradually diminishing thickness of the branches portrays the existence of a lesser number of persons in some of the angas (auxiliary sciences). The decline in the observance of srouta and smartha anushtana i.e., (performance of rituals) is indicated by the falling of leaves. The dwindling number of persons taking to veda adhyayana in certain sakhas is shown by the decline in the thickness of the roots, and a fewer number of ashrams (parnasalas) therein.
VERILY, WATERING THE ROOTS ONLY WILL ARREST THE DECAY OF THE TREE AND ITS BRANCHES.

This Veda Rakshanam by the Grihastas is, therefore, sought to be shown in the picture by the Grihastas' offering the necessities of livelihood to the repositories of the Vedas, namely, the Guru and the disciples, who live in ashrams (parnasalas), in the true Gurukula tradition of Veda adhyapana and adhyayana .

* srouta anushtana -- performance of rituals mentioned in Veda with Veda mantras

** Smartha anushtana -- performance of rituals mentioned in grihyasutras with Veda mantras

VEDA VYASA BHAVANAM

AN APPEAL

The Veda Rakshana Nidhi Trust carried on its activities from Kulittalai, near Tiruchirapalli, in Tamil Nadu in the early years, housed in the residence of Sri.S. Annadurai Iyengar, the then Executive Trustee. In the mid-seventies, it moved its Headquarters to Chennai, and functioned from the residence of one its Trustees Sri J. Gowrikanthan at Nanganallur and after about two decades there, moved to its permanent home at No. 12, Govindu Street, T. Nagar, Chennai in the early nineties and it is now functioning at No.64/31 Subramaniam Street, West Mambalam, Chennai 600 033 in a land and building donated by Late Sundaram.
This is an old building in which the office is located in the outhouse and the main building is rented out in as is where is condition.

HOW YOU CAN HELP THE TRUST

Contributions may be given as follows:

1. Rs.2,00,000.00 or in multiples thereof to Corpus Fund for vidyarthis (students) who come under the purview of Niyama Adhyayana Scheme and the interest (calculated at an average of 8% p.a.) earned from the same is given for the maintenance of one or more students. The expenditure for one student is calculated at Rs.1,500.00 per month.

2. Rs.1.50,000.00 or in multiples thereof to Corpus fund for the Adhyapakas(Teachers) who come under the Niyama Adhyayana Scheme and the interest earmed from the same may be given as remuneration to one Teacher

3. Rs.1,50,000.00 or in multiples thereof to Corpus Fund for vidyarthis (students) who opt for higher studies like Brahmana, Veda Bhashya and other allied subjects of the Vedas as mentioned elsewhere. The interest (calculated at an average of 8% p.a.) earned from the same is given as stipend to one or more students. A monthly grant of Rs.750.00 is given to students who excel in all subjects in addition to Veda Adhyayana for his life time.

4. Rs.1,00,000.00 or in multiples thereof to Corpus Fund for the Adhyapakas(Teachers) who teach the allied subjects of the Vedas to students who have completed Veda Adhyayana of his own sakha and the interest earned from the same may be given as remuneration to one Teacher

5. Rs.1,00,000.00 or in multiples thereof to Corpus Fund for giving Excellence Awards (Parithoshika) to students/teachers who excel in Vedic and Vedanga subjects. The interest earned will be given as cash prize to those who stood first in Vedas and other allied subjects.

6. A monthly contribution of Rs.1000.00 and in multiples thereof and an yearly subscription of Rs.10,000.00 will be of great help to the Trust in running its activities without any financial strain.

The examinations are conducted with erudite scholars well versed in the Vedas and allied subjects. You may send your contributions to Veda Rakshana Nidhi Trust, 64/31. Subramaniam Street, West Mambalam, Chennai – 600 033 or to Veda Rakshana Nidhi Trust, C/ o. Sri Kanchi Kamakoti Peetam, No. 1. Salai Street, Kancheepuram –631 502 by cheque of any scheduled/nationalized Bank or DD drawn in favour of Veda Rakshana Nidhi Trust.

The contributions may also directly be remitted to the bank accounts of the Trust given below through its branches all over India to the credit of Veda Rakshana Nidhi Trust

1. ICICI BANK LIMITED, CHENNAI T.NAGAR BRANCH CHENNAI 600017 S. B a/c No. 602 601 205431 RTGS/NEFT/IFSC CODE: ICI00006026

2. INDIAN BANK, WEST MAMBALAM BRANCH CHENNAI 600017 S.B A/C No. 418622532— NEFT IDIB000T014

3. BANK OF BARODA, T. NAGAR BRANCH CHENNAI 600017 S.B. a/c No. 05320100002089—NEFT — BARBOTHEAGA

4. CANARA BANK, WEST MAMBALAM BRANCH CHENNAI 600033 S.B. a/c No.0917101041732 - NEFT IFSC CNRB0002616

Intimation of such transfers may please be intimated to Trust Office either by letter or email without fail enabling the Office to send the receipt.

NRIs may also remit contributions in foreign exchange and they may send their intentions by email so that we can furnish the details for transferring funds depending upon their foreign exchequer.

VEDA RAKSHANA NIDHI TRUST'S PAN NO. IS AAATV3147P

Donations to the Trust are eligible for exemption from tax under 80-G of Income Tax Act.

Contact Us

Office address:
Veda Rakshana Nidhi Trust (Regd.),
No.64/31,Subramaniam Street,
West Mambalam,
Chennai – 600 033,
Phone: 044-24740549.
Email: vrnt@vsnl.net.


Executive Trustee:
Shri.N. Rama Sharma,
1, Salai Street,
Kanchipuram – 631502,
Phone: 044-27233115,
Mobile:944340596.


Trustee and Treasurer:
Shri.S.Jayaraman,
No.5/12, SIP colony III street,
Sarvamangalnagar,
Nanganallur,
Chennai – 600061,
Phone: 044-22247843,
Mobile: 9841124191, 9445677843.