WHAT IS VEDA – वेद क्या है?Know from modern physics view.
दासोऽहमिति मे बुद्धिः ददस्व दासवत्सलः ।
“दा”कार अवखण्डय दासमात्मीकुरुष्व ।
(Oh Savior of servitors – दासवत्सलः ! Please give me the sense of being a Servitor – Daasoham - दासोऽहम्. Then remove the Daa – दा from it (दासोऽहम्), so that it leaves only सोऽहम् – Thou art me. Thereby I become a part of Thou.)
VEDA is not the four printed volumes of that name. They are not related to any specific religion. It is the universal book of knowledge of mankind from which all science can be derived. By knowledge – ज्ञानम् is meant the perception of commonalities (called SAADHARMYA - साधर्म्य) of everything in the universe (कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति – what is that knowledge by knowing which, everything becomes known) - to determine the common cause of everything (like the protons and electrons - देवाः - to quark-gluon plasma and beyond -प्रकृतिलयाः - and who or what created these and how, and how do they combine). For example the statement “Everything is verily Brahman – सर्वं खल्विदं ब्रह्म – छान्दोग्य उपनिषदत्”, which sees BRAHMAN in everything as the common constituent, is knowledge. Here the word BRAHMAN is neither a philosophical nor a metaphysical concept as is generally understood, but it is a scientific concept, as will be described later. By science - विज्ञानम् is meant the differentiating characteristics (called VAIDHARMYA - वैधर्म्य) of everything in the universe (the mechanism of how they evolved, for example from the quark-gluon plasma to the present material universe with its various combinations). The statement “BRAHMAN became everything – ब्रह्मैवेदं सर्वम् – नरसिंह उपपुराण”, which sees the evolution of one commonality – BRAHMAN – into everything (like starting from quark-gluon plasma – अग्निसोमात्मक जगत् - to protons, neutrons and electrons to atoms and molecules to their various combinations that create everything) is science.
Since Vedas are universal, the science derived from the Vedas are also universal. But modern science, which developed incrementally, is reductionist. Quantum Theory is not one coherent theory, but several unconnected and at times contradictory theories, approaches and interpretations - many without physical proof. Modern science treats strong-nuclear interaction, weak-nuclear interaction, electromagnetic interaction and gravitational interaction as the four fundamental interactions (सम्बन्ध). Here, while the first three are intra-body interactions, the last one – gravity – is interbody interaction – hence belongs to a different class. The scientists have combined the middle two in electroweak theory and are now searching for an elusive grand unified theory (GUT).
Vedic science takes the opposite route based on the charged nature of everything (सामर्थ्य सर्वभावानां लिङ्गमित्यभिधीयते). While the Standard Model uses “gauge bosons” that mediate different interactions, Vedic science uses the nature of the constituents (उपादानविकल्पाः) - nature of negative and positive charges (confining proximally and radiating out or distancing - संस्त्यानप्रसवौ लिङ्गौ) which appear as the “gauge bosons” of SM. It starts with gravitational interaction (उद्याम सम्बन्ध - interbody interaction of everything including parts within the body or particle) as the all-pervading mother of all interactions, which symmetrically (proximity-proximity variable, proximity-distance variable, distance-proximity variable, and distance-distance variable) resolves into strong nuclear interaction (अन्तर्याम सम्बन्ध), beta-decay part of weak nuclear interaction (वहिर्याम सम्बन्ध), electromagnetic interaction (उपयाम सम्बन्ध) and alpha decay (यातयाम सम्बन्ध). Similarly, relativity (आपेक्षिकत्व) is treated as wrong description (जातिसाङ्कर्य) of reality (प्रशस्तपादकृत पदार्थधर्मसंग्रह). It is apparent to the observer – not real to the participant. Superposition (अध्यास), like Uncertainty (अविद्या), is due to our inability to know beyond certain point. Entanglement (सूत्रवायु and अलातस्पन्दन) and Symmetry (यथादर्शे) have also different connotations.
FIVE MEANINGS OF THE WORD VEDA – वेद के पाञ्च अर्थ.
The word Veda has five meanings. The first is knowledge (विदँ ज्ञाने॑). It refers to the texts known as VEDA – वेदशास्त्र – which was edited into four parts based on functional requirements. The RIGVEDA contains science of forms (particles and structures – ऋग्भ्यो जातां सर्वशो मूर्त्तिमाहुः – तैत्तीरियब्राह्मणम् – 3-12-9-3), the YAJURVEDA deals with all motions (सर्वा गतिर्याजुषी हैव शश्वत् - तत्रैव), SAAMAVEDA deals with all radiation (सर्वं तेजः सामरूप्यं ह शश्वत् - तत्रैव), all derived from one BRAHMAN (सर्वं हेदं ब्रह्मणा हैव सृष्टम् - तत्रैव). The ATHARVAN VEDA is related to the bosonic part (ऋचा मूर्तिः याजुषी गतिः साममयं तेजः भृग्वङ्गिरसाम् आपः – गोपथब्राह्मणम् पूर्व-2-9). These make the four appearances of the same fundamental principle (एतत् ब्रह्म एव चतुष्पात् - तत्रैव). They belong to two different interrelated classes (यज्ञः द्विः संस्थितः इति - तत्रैव). Of these, the first three are related to the fermionic (आङ्गिरस अग्निः) part of the universe. The last is related to the bosonic part (भार्गवसोम). Everything is created out of these (सर्वमापोमयं भूतं सर्वं भृग्वङ्गिरोमयम् - गोपथब्राह्मणम् पूर्व-1-29). Thus, VEDA says: confinement is eternal. Whatever appears as radiating out, comes out of confinement only (स्त्रीयः सतीस्ताँ उ मे पुंस आहुः – ऋग्वेदः 1-164-16). This includes the big bang or the big bounce.
The second meaning of Veda is proper analysis (वि॒दँ॒ वि॒चार॑णे). It contains the universal characteristics of everything in a specific way. It never repeats anything nor does it say even a letter more than the minimum necessary in any given context. If the same subject comes up elsewhere, it does not repeat whatever has already been told earlier, but continues from thereafter till the context requires. If there is more on the subject, it is left for the proper occasion to arise. If a word is repeated or more letters are used than the minimum, it has other meanings. Thus, the entire Veda has to be kept in view to understand any specific aspect. If we follow the prescribed procedure and analyze the Vedas properly, then we can develop any theory we want to, from the Vedas (यस्तर्केणानुसंधत्ते स धर्म्म वेद नेतरः - मनु).
In the Vedas, each letter or word has specific meaning in a given context and cannot be substituted by another letter or word. For example, a collective is known as a SAMSTHAA (संस्था) or VIDHAA (विधा). But while the former is referred to in cases where each is a subset of the other (वसुधानकोष - like star-planet-satellite), the latter is used for independent collectives (like a group of stars). Similarly, a background is referred to as AALAMVANA (आलम्बन) or AAVAPANA (आवपन). But while the former is used in case of one-to-one correspondence (एकत आधारभूमी), the latter is used in universal sense (सर्वतः आधारभूमी). The word “this” can be referred to as ASYA (अस्य) or ETASYA (एतस्य). But while the former is used in case of one, the extra letter in the latter indicates all in a class.
Modern science uses the word electron sea. The word sea is called SAMUDRA (समुद्र), because it dissolves everything coming out in all directions into one confinement (तद्यत्समवद्रवन्त तस्मात्समुद्र उच्यते - गोपथब्राह्मणम् पूर्व-1-7). Since the electrons confine the radiation coming out of protons equally from all directions (like solar radiation confined in the magnetosphere of various planets), it is called the electron sea. The word MRHTYUH (मृत्युः) is interpreted as death. But Vedas use it in the sense of release from a confinement (स समुद्रादमुच्यत स मृच्युरभवत्तं वा एतं मुच्युं सन्तं मृत्युरित्याचक्षते परोक्षेण - तत्रैव). This way even radioactive decay is also MRITYU.
INDRA is not a warrior, but it represents the breaking of equilibrium of every system to start the initial action (स योऽयं मध्ये प्राणः एष एवेन्द्रः – शतपथब्राह्मणम् – 6-1-1-2). Rest is a state where all forces acting on a point cancel each other to be in equilibrium. If any of the forces are removed from the state of rest, action starts. The force that ignites every system into action, is called INDRA (तानेष प्राणान्मध्यत इन्द्रियेणैन्द्ध यदैन्द्ध तस्मादिन्ध इन्धो ह वै तामिन्द्र इत्याचक्षते परोक्षऽम् - तत्रैव). It has three characteristics: 1) it makes everything conducive for interaction (रसादानम् - रसँ आस्वादनस्नेह॒नयोः॑, रसँ शब्दे॑ च - बृहद्देवता), 2) breaks the confinement of structures like neutrons and black holes (वृत्रस्य निर्बहण - तत्रैव), and 3) the basic form of all forces (बलस्यनिखिलाकृतिः - तत्रैव).
VARUNA (वरुण) is often described as a God and sometimes identified with Neptune. But in Vedas, it is that which confines (वरुणपाश) something that otherwise confines others (ता भीता अब्रुवन् भगवन्तमेव वयं राजानं वृणीमह इति । यच्चं वृत्वाऽतिष्ठंस्तद्वरणोऽभवत् तं वा एतं वरणं सन्तं वरुण इत्याचक्षते - तत्रैव). It has three characteristics (पटरो विक्लिधः पिङ्गः एतद्वरुणलक्षणम् – तैत्तिरीयारण्यकम् प्रथमप्रश्नः). These are: 1) it drags everything inwards in a highly twisted manner (पटरो - पटँऽ ग्र॒न्थे, ग्रन्थँ बन्ध॑ने, ग्रथिँ॒ कौटि॑ल्ये च), 2) has very low temperature contrary to modern views, which treats them as very hot (विक्लिधः - क्लिदूँ आद्रीभा॒वे) and 3) crushes everything into a highly compact mass (पिङ्गः - पिजँऽ हिंसाबलादाननिकेत॒नेषु॑). By this definition, even a neutron, which contains an electron, or a so-called black hole, which radiates x-rays only (and not gamma rays like in supernova explosion), are caused by VARUNA. Thus, one has to be extremely careful about the meaning of the terms used in the Vedas. Since presently none follow this method, ALL available interpretations of Vedas are wrong.
The third meaning of VEDA is description of existence (वि॒दँ॒ सत्ता॑याम्). It classifies everything that exists into three categories: nomenclature of concepts (नाम), form or physical characteristics (रूप), and interactive potential (कर्म). The first leads to desire (इच्छा - इषँ (इषुँ) इ॒च्छाया॑म्) for getting something different for self or for others (स्वार्थं परार्थं वाऽप्राप्तप्रार्थनेच्छा), which gives rise to efforts (प्रयत्न), memory (स्मृति), positive or negative interactive potential (धर्म-अधर्म). The second leads to perception (ज्ञानम् - ज्ञा॒ अव॒बोध॑ने) by analyzing the different characteristics to not only understand and memorize the invariant nature of these, but also to make a unified concept about any observable (विशेषेण सामान्येन चावबोधः). The third leads to differentiation (डुकृञ् करणे - कॄञ् हिं॒साया॑म्) between sequential states that arises due to interactive potential (गुणभूतैरवयवैः समुहः क्रमजन्मनाम् । बुद्ध्या प्रकल्पिताभेदः क्रियेति व्यपदिश्यते - वाक्यपदीये). These three appear as mind (मन), interactive potential (प्राण) and observables (वाक्) respectively. These interpretations are called ADHYAATMA (अध्यात्म), ADHIDAIVA (अधिदैव) and ADHIBHOOTA (अधिभूत) respectively. Their mechanism is explained by the concepts of AVYAYA (अव्यय), AKSHARA (अक्षर) and KSHARA (क्षर) respectively. They are the three manifestations of PARAATPARA (परात्पर), which is the ULTIMATE BRAHMAN.
The fourth meaning of the word Veda is wide ranging (विदँ॒ चेतनाख्याननिवा॒सेषु॑), as it describes consciousness, evolution of the universe and its various forms. Initially there was only one Veda. Since the creation (Big Bang or rather Big Bounce) started with a motion (YAT – यत् - यतीँ॒ प्रय॒त्ने, also यतँ निकारोपस्का॒रयोः॑) in some point in space (JOOH – जूः - जु॒ङ्ऽ गतौ॑), it is called YAJUH – यजुः (अयं वाव यजुर्योऽयं पवते । एष हि यन्नेवेदं सर्वं जनयति । एत यन्तमिदमनुप्रजायते । तस्माद्वायुरेव यजुः । अयमेवाकाशो जूः यदिदमन्तरिक्षम् । एतं ह्याकाशमनु जवते । तदेतद्यजुर्वायुश्च अन्तरिक्षं च यच्च जुश्च तस्माद्यजुः – शतपथब्राह्मणम् – 10-2-6-1). What it literally means is that everything started with a motion in space, which spread out at great speed that broke the equilibrium of the static background inducing speed (the so-called vacuum energy) to create acceleration. This motion got reduced due to friction with the static background (akin to a bow-shock effect that is seen when a boat is pushed in still water. Unless the engine keeps it propelling, it stops at some point). Due to this, the spread of the big bang, which can be described as the exterior of a wheel (नेमि) spreading in all directions, came to a halt after some point (अन्तरिक्ष – अन्तरा क्षान्तं भवति - that which ceases after some point, or सह हैवेमावग्रे लोकावासतुः । तयोर्वियतयोर्योऽन्तरेणाकाश आसीत् तदन्तरिक्षमभवत् । ईक्षं हैतन्नाम ततः पुरा । अन्तरा वाऽइदमीक्षमभूत् । इति तस्मादन्तरिक्षम् । शतपथब्राह्मणम् – 7-1-2-23). This way, it cut off (निशीर्ण) a big volume from the infinite expanse which held itself at equilibrium (धर्मचक्र). It was unique by itself (ARANYA - अरण्य - a collective is called GRAAMA - ग्राम). Hence, this, which is the boundary of the universe, is called NAIMISHAARANYA - नैमिषारण्य. The Vedas accept multiple unconnected universes with basic similarities, but slightly different evolutionary differences.
But why and how did the initial action for creation take place? Modern scientists and philosophers are debating (www.pnas.org/cgi/doi/10.1073/pnas.1210467...) on readiness potential (RP) seen before voluntary self-initiated movements. Some say, it is not necessarily causal and determinative of the action. What was the Readiness Potential or the voluntary self-initiated movements that started the creation? What we call action has two components: initial action (पुरुषार्थकर्म) and inertial action (संस्कार). Inertial action starts as a chain reaction after initial action breaks the conserved state or inertial state. But how did the initial action begin? Vedic principles say: ज्ञानजन्य भवेदिच्छा इच्छाजन्य कृति भवेत् । कृतिजन्य भवेत् कार्य तदेतत् कृतमुच्यते. This literally means, whenever there is a realization of a deficiency that needs to be rectified or change that needs to be done, if the knowledge of how to rectify or change is available, it leads to a desire for such rectification or change. After this conscious desire comes into operation, it leads to release of energy that leads to initial action. Inertial action follows initial action.
Before creation, the primordial state was in total equilibrium (समरस). There was nothing else (तस्माद्धान्यन्न परः किं चनास - नासदीयसूक्तम्). That state felt a necessity for change due to its inherent instability (कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत् - तत्रैव). This led it to be divided into two components called RASA – रस (असद् वा इदमग्र आसीत्। ततो वै सदजायत । तदात्मानं स्वयमकुरुत । तस्मात् तत्सुकृतमुच्यत इति । यद्वै तत्सुकृतम् । रसो वै सः - तैत्तिरीयोपनिषत् 2-7-2) - or the background structure, and VALA - बल (नायमात्मा बलहीनेन लभ्यो – मुण्डकोपनिषत् 3-2-4) - or the energy that was in a potential state (akin to Gordon’s zero point energy state – a spin less quantum scalar field, or the Higg’s field), which resolved into two states of spin one and spin half (अध्यर्ध – बृहदारण्यकोपनिषत् – 3-9-8). This makes for two components: BRAHMA (ब्रह्म or प्रजापति) that is the background structure (प्रतिष्ठा) and KARMA (कर्म) that starts all initial action (योऽयं पवत - तत्रैव). The KARMA raises the pressure, which increases temperature. The Vedas describe this as: प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेय इति । सोऽश्राम्यत् । स तपोऽतप्यत् । स प्रजा असृजत् । पुरुषो वै प्रजापतेर्नेदिष्ठम् – शतपथब्राह्मणम् – 2-5-1-1.
Along with the motion in space, at every point, there was reconnection like we see in the magnetosphere (एष एव यत् एष ह्येति - गच्छति - तत्रैव). The junction point is surrounded by a solid structure like Earth (in its magnetospheric reconnection which has a crucial role in the plasma environment) on one side and the moving away solar radiation in the other side (तदेतद्यजुः ऋक्सामयोः प्रतिष्ठितं ऋक्सामे वहतः - तत्रैव). There are three types of reconnection phenomena. These are: reconnection in the distant tail, reconnection in the near tail associated with sub-storms, and formation of distributed magnetic loops in the neutral sheet. Correspondingly, one fundamental and imperceptible मूल यजुर्वेदः is divided into three perceivable components – Vedas. These can also be classified based on structure or form like the nucleus or Earth (ऋक्), the inter-nucleic space or magnetosphere (secondary यजुः) and the radiating sphere or (साम) like the electron orbit or the whistlers and the nozzle in the magnetosphere. Of these, since the primary YAJUH - मूल यजुर्वेदः – like the solar radiation, is the biggest of all (बृहत्त्वात्) and is spread out everywhere (बृंहणत्त्वात्), it is called BRAHMAN - ब्रह्म.
The fifth meaning of VEDA gives the benefits of such knowledge (विदॢँ॑ ला॒भे). Once we have knowledge about the objects, we can fulfil our desire by necessary efforts. This is the technology part, which is described in texts called BRAAHMANAM (ब्राह्मणम्) and their appendices called SHRAUTASOOTRAM (श्रौतसूत्रम्).
THE INFINITE VEDAS – अनन्ता वै वेदाः.
The RIGVEDA deals with structures. Structures have infinite varieties. YAJURVEDA deals with motion. Motion requires a force to displace something from an initial state. The same force acting on a body can reveal itself variously in 2, 3, 5, 7, 11 or 122 different ways by various permutations and combinations. These are called different forces that induce different types of motion. However, since displacements are related to bodies, and since bodies are infinite in number, their motions are also infinite. Radiations come out of bodies. These are also confined in the background (space is the universal background). Though the radiations can be classified into 1000 categories (सहस्रांशु), their absorption into or emission from different backgrounds makes these radiations infinite. Since these three aspects are called RHK, YAJUSH, SAAMAN (ऋक्-यज्जुः-साम) respectively, they are also infinite. For this reason, the Vedas are also treated as infinite (अनन्ता वै वेदाः । एतद्वा एतैस्त्रिभिरायुर्भिरन्ववोचथाः । अथ त इतरदननूक्तमेव । एहीमं विद्धि । अयं वै सर्वविद्येति – तैत्तिरीयब्राह्मणम् 3-10-11). Thus, the only way to understand the nature of the universe is to know the fundamental principles (तस्मै हैतमग्निँ सावित्रमुवाच - तत्रैव) relating to these three aspects (एषो एव त्रयी विद्या - तत्रैव). Here ATHARVAN VEDA is not considered, as it is related to the opposite effect of confinement into structures.
VARIOUS BRANCHES OF VEDAS – वेदशाखा विचार.
As has been explained above, VEDA deals with universal truths only. It says: the same laws of physics govern the microcosm as well as the macrocosm (यत्पिण्डे तद्ब्रह्माण्डे). For every quantum system, there is a corresponding macro system. Only we should correlate them properly. For example, one Vedic principle says: everything is fourfold (चतुष्टयं वा इदं सर्वम् – शाङ्ख्यायनब्राह्मणम्). If we look at an atom, we find the nucleus, the intra-nucleic field, the electron orbits and the net radiating charge (the so-called valence electron that participates in the formation of a chemical bond). In a human, it is the heart, the various energy flows within the body, the body proper, and the electrical coronal discharges captured in Kirlian photography. In the Sun, it is the core, the radiative and convective zones, the photosphere and the corona. Action has four steps: initial action (क्रिया) that separates the forces acting on a body (क्रियातो बिभागः) to breaks the equilibrium (बिभागात् पूर्वसंयोगः नाशः) to move the body to an adjoining place (ततो उत्तरसंयोगः). Thereafter the body moves due to inertia. The effect of action are also four types: creation of something new (उत्पाद्य), consolidation (आप्य), transformation (संस्कार्य) or transmutation (विकार्य). Etc.
These can be divided into two categories (अग्निसोमात्मक जगत्): those containing heat and carrying positive charge (अग्निः) that propels everything into motion (अग्रणीर्भवति) and the colder confining layers SOMA (सोम) that carries negative charge and confines the flares – thereby burns itself. For example, water consists of oxygen and hydrogen. While Hydrogen is flammable, oxygen is not. But hydrogen burns in the presence of oxygen, which helps it burn.
According to Vedic physics, the accepted value of charge of quarks contain an error of 3%. Instead of +2/3 and -1/3, they should be +7/11 and -4/11. This will make proton charge +10/11 and neutron charge -1/11. This makes all atoms possess a residual negative charge. It is not evident during measurement because it is directed inwards – from the outer boundary that we come across and touch, towards the nucleus. This appears as the binding energy. In the case of oxygen, whose mass number is 15.999, the net charge should be +72/11, against 8 electrons carrying -8 units of charge. Thus, in the Sun, the corona, which confines the photosphere, is much hotter than the photosphere.
Heat flows in three different ways: conduction (निर्भुज), radiation (प्रतृर्ण्ण) and convection, which is an intermediate state between the other two (उभयमन्तरेण). Anything that shows these characteristics are called AGNIH (अग्निः), AADITYAH (आदित्यः) and VAAYUH (वायुः) respectively. Everything has these three layers in them. The fourth layer is called AAPAH (आपः). These appear as s, p, d and f orbitals or the K, L, M, N shells in the atomic structure. Though theoretically there can be more orbitals, in reality they do not exist.
The last shell can have up to 32 electrons, i.e., 16 in each side of the nucleus. Thus, if we treat the nucleus as one SAMSTHAA (संस्था), they form 33 layers. These are called AHARGANA (अहर्गणः) in Vedas. Of these, the central one or the 17th (the revised nucleus) is called YUPA (यूपः) or pivot. These 33 are distributed in four layers of AGNIH (अग्निः), VAAYUH (वायुः), AADITYAH (आदित्यः) and SOMA (सोम) – a derivative of AAPAH (आपः) respectively. The first 8 are AGNIH (अग्निः). 11 are VAAYUH (वायुः). 12 are AADITYAH (आदित्यः). In between, there are two SOMA (दिक्सोम and भास्वरसोम), which act as the spin states – (अश्विनौ – नासत्य and दस्र) also. Of these, up to 9 AHARGANA (अहर्गणः) is called PRITHWI (पृथ्वी) because it only helps in increasing atomic number (प्रथति विस्तार जातीति), the next up to 20 is called ANTARIKSHA (अन्तरिक्ष), the 21st is called DYOUHLOKA or SURYASTHAANA (द्व्यौलोक or सूर्यस्थान), the rest are called AADITYAH (आदित्यः). Each AHARGANA (अहर्गणः) has different names and functions, which are not being discussed here.
The central structure of everything is RIGVEDA (ऋचा मूर्तिः). It is the fermionic part and extends up to the first 21 AHARGANA (अहर्गणः). Only when there is disturbance in these (अग्निर्जागार तमृचः कामयन्तेऽग्निर्जागार तमु सामानि यन्ति – ऋग्वेदः 5-44-15), the proton (पुराण गार्हपत्यः) - neutron (नुतन गार्हपत्यः) conversion chain (देवासुरसंग्राम) starts. These determine the structure of the atom. Hence RIGVEDA is said to have 21 branches (शाखा).
The YAJURVEDA represents motion. Motion starts with the breaking of the equilibrium of every system to start the initial action (स योऽयं मध्ये प्राणः एष एवेन्द्रः). This can happen in one hundred (दश दशतः – दशाक्षरा वै विराट् – तैत्तिरीयसंहिता – 5-3-2-3 also पिङ्गलः छन्दःशास्त्रम्) ways (यद्द्याव इन्द्र ते शतं शतं भूमीरुत स्युः - ऋग्वेदः 8-70-5). These are not being discussed here. These are the 100 branches of Yajurveda. Including the MOOLA YAJURVEDAH, these become the 101 branches of Yajurveda.
Motion is in a two dimensional plane. But when we come to radiation, it is always in three dimensions. It radiates all around. Thus, based on the above principle (अंशुनां जातिनिर्णयः), it can radiate in 1000 ways (न त्वा वज्रिन् त्सहस्रं सूर्या - तत्रैव). These are the 1000 branches of Saama Veda.
Consolidation is possible only for compact objects PRITHWI (पृथ्वी). According to the Vedic classification, the first consolidation can be between 8 VASU (वसु) and at least one AAPAH (आपः) category. This makes it 9 types. These are the 9 branches of Atharvan Veda.
Various views concerning the authorship or otherwise of Vedas and why it was not written, will be discussed separately.
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