navagraha sūkta - śukra
The mantra for śukra comes next after that for aṅgāraka or mars.
indrāṇī and indra are supposed to be the adhidevata and pratyadhidevata for this planetary deity.
Some texts indicate "indramarutva" as the pratyadhidevata for śukra. If this is right, the mantra, "indramarutva iha pāhi somam..." which forms part of the mantra in praise of bṛhaspati (Jupiter) should have been included in this mantra. Once again, this indicates a job not well-done, I feel.
ॐ
ऋषि: - वसिष्ठः मैत्रावरुणिः । छन्दः - त्रिष्टुप् । दॆवता - अग्निः
ருஷி - வஸிஷ்ட: மைத்ராவருணி: | சந்தஸ் - த்ரிஷ்டுப் | தேவதா - அக்னி:
ṛṣi: - vasiṣṭhaḥ maitrāvaruṇiḥ | chandaḥ - triṣṭup | devatā - agniḥ
प्र वः शुक्राय भानवे भरध्वम् हव्यम् मतिं चाग्नये सुपूतम् ।
यॊ दैव्यानि मानुषा जनूँष्यन्तर्विश्वानि विद्मना जिगाति। ऋ. वॆ. ७. ४. १
ப்ரவ:சுக்ராய பானவே பரத்வம் |
ஹவ்யம் மதிம் சாக்நயே ஸுபூதம் |
யோ தைவ்யாநி மாநுஷா ஜநூம் ஷி |
அந்தர்விச்வானி வித்ம நா ஜிகாதி| ரு. வே. ௭. ௪. ௧
pravaśśukrāya bhānave bharadhvam |
havyam matiṃ cāgnaye supūtam |
yo daivyāni mānuṣā janūm̐ ṣi |
antarviśvāni vidma nā jigāti| ṛ. ve. 7. 4. 1
O ṛtviks! prepare pure havis and prayers to that bright and resplendent agni, who reaches verything in this world and in the heavens, knowing their inner essence, and carries the oblations (made into fire) by men to the gods.
Note:
This ṛk has no connection at all with the planet venus (śukra) except the coincidence that the word śukra appears in it. But the meaning of this word śukra in ṛgvedic times was bright, resplendent, etc., and it later morphed into śukḷa in sanskrit - probably after it came to be applied to the planet and its deity. It is actually addressed to agni, as per the traditional records themselves.
This is another proof to show that the concept of navagraha is a very late entrant into hindu religious lore and, the priesthood, unable to find any relevant hymn in the ṛgveda praying to the planetary deity venus, made a hotch-potch "sūkta" so as to convince the ignorant masses that everything is in the vedas.
ऋषिः - इन्द्रः । छन्दः - पङ्क्तिः । दॆवता - इन्द्रः ।
ருஷி - இந்த்ர | சந்தஸ் - பங்க்தி | தேவதா - இந்த்ர: |
ṛṣiḥ - indraḥ | chandaḥ - paṅktiḥ | devatā - indraḥ |
इन्द्राणीमासु नारिषु सुपत्नीमहमश्रवम् ।
नह्यस्या अपरंचन जरसा मरते पतिः । ऋ. वॆ. १०.८६.११
இந்த்ராணீம் ஆஸு நாரிஷு ஸுபத்நீமஹமச்ரவம் |
நஹ்யஸ்யா அபரம்சந ஜரஸா மரதே பதி: |
ரு. வே. ௰.௮௬.௧௧
indrāṇīm āsu nāriṣu supatnīmahamaśravam |
nahyasyā aparaṃcana jarasā marate patiḥ |
ṛ. ve. 10.86.11
This ṛk is part of what the vedic scholars call vṛṣākapi sūkta. In this verse indra admires (extols) indrāṇī . He says, "I have heard that indrāṇī is the most famous among auspicious women; indra is not affected by old age and decay, and he does not die. indra who is the husband of indrāṇī is (therefore) above the entire universe."
ऋषिः - मधुच्छन्दाः वैश्वामित्रः । छन्दः - गायत्री । देवता - इन्द्रः।
ருஷி: - மதுச்சந்தா: வைச்வாமித்ர: | சந்த: - காயத்ரீ| தேவதா - இந்த்ர:|
ṛṣiḥ - madhucchandāḥ vaiśvāmitraḥ | chandaḥ - gāyatrī | devatā - indraḥ|
इन्द्रं वॊ विश्वतस्परि हवामहे जनेभ्यः ।
अस्माकमस्तु केवलः ॥ ऋ. वे. १.७.१०
இந்த்ரம் வோ விச்வதஸ்பரி ஹவாமஹே ஜநேப்ய: |
அஸ்மாகமஸ்து கேவலஃ || ரு. வே. ௧.௭.௰
indraṃ vo viśvataspari havāmahe janebhyaḥ |
asmākamastu kevalaḥ || ṛ. ve. 1.7.10
I invite indra who is above this world, on behalf of all of us.
May he become the most bounteous towards us.
Monday, April 18, 2011
Saturday, February 12, 2011
Three ṛks from tarpaṇa mantras for the prapitāmahas
The three ṛks given below constitute the mantras for the (three) offerings (tarpaṇa) for the prapitāmaha or great grandfathers. These are continuous ṛks and form part of a sūkta in praise of viśvedevas.
"viśvedevas" is a special category among the ṛgvedic deities. Unlike agni, indra, rudra, viṣṇu etc., it is not possible to fix their identity or the exact import of that term. It will take a separate post and, may be, I shall attempt it in future sometime. For the present let us be satisfied with the fact that our scriptures state that the pitṛs can come - in forms invisible to human eyes, of course - only if they are accompanied by the three viśvedevas called purūrava, ārdraka and saṃjñaka.
In ṛgveda the word purūru means far and wide. purūravaḥ means crying much or loudly. There is also the famous king purūravas. Which of these is the inspiration for naming one of the viśvedevas in this way is not clear.
ārdraka means, wet, moist, born under the constellation of ārdrā, the name of a particular king in viṣṇupurāṇa, and, ginger in its undried state (according to āyurveda). May be that is the reason that raw ginger is considered an essential requirement for any śrāddha cooking!
"saṃjñaka" is a word which does not seem to have any meaning; the closest one can say is "one with a name", that is all.
That apart, the verses under consideration appear to me as some of the most appealing verses of the ṛgveda, and can very well be part of one's daily prayers; these can certainly be adopted as the motto by environmentalists, the green peace foundation, etc., as well.
ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।
मधु वाता ऋतायतॆ मधुक्षरन्ति सिन्धवः ।
माध्वीः नः सन्तु ओषधीः ॥ ऋ. वे. १.९०.६
ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |
madhu vātā ṛtāyate madhukṣaranti sindhavaḥ |
mādhvīḥ naḥ santu oṣadhīḥ || ṛ. ve. 1.90.6
मधु = sweet, delicious, charming, delightful (in R.V., T.S.)
ऋताय = to wish for sacrifice (सायण), to wish for speech
ऋतय = to observe the sacred law, be regular or proper
वाता = the winds
क्षर् = to flow, to stream
माध्वीः = sweet (R.V.)
ऒषधीः = herbs, plants
May the winds flow sweet according to the sacred law and be regular; may the rivers flow with sweet waters; may the herbs and plants become sweet (tasteful, promoting health) to us.
ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।
मधु नक्तं उतॊषसो मधुमत् पार्थिवँरजः ।
मधु द्यौरस्तु नः पिता ॥ ऋ. वे. १.९०.७
ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |
madhu naktaṃ utoṣaso madhumat pārthivam̐rajaḥ |
madhu dyaurastu naḥ pitā || ṛ. ve. 1.90.7
तर्पण मन्त्र book shows उषसि instead of उषसॊ as seen in the ऋग्वेद संहिता.
नक्तः = night/s
उत = and
उषस् = mornings
मधुमत् =sweet, honeyed, pleasant, agreeable
पार्थिव = earthly, terrestrial
रजः = dust, sand
द्यौ = sky
पित् = in ṛgveda this means juice, drink, nourishment, food, but the usage of pitā indicates that the reference is to pitṛ, father.
Make the night(s) sweet (providing good sleep) and the mornings sweet (bringing good days); may the dust of the earth (soil) be sweet (productive, rich); may the sky be sweet (favourable, by giving abundant rains - according to sāyaṇa) to us as father.
ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।
मधुमान्नो वनस्पतिः मधुमाँ अस्तु सूर्यः ।
माध्वीर्गावो भवन्तु नः ॥ ऋ. वे. १.९०.८
ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |
madhumānno vanaspatiḥ madhumām̐ astu sūryaḥ |
mādhvīrgāvo bhavantu naḥ || ṛ. ve. 1.90.8
मधुमान् (मधुमत्) = containing, possessing, sweetness : pleasant : agreeable
वनस्पतिः = forest trees
अस्तु = let it be, be it so
माध्वीः = sweet
गावः (plural nominative of गो) = cows
भवन्तु = become
नः = to us
May the trees of the jungle be sweet (useful) to us; may the sun be sweet to us; may the cows become sweet to us.
"viśvedevas" is a special category among the ṛgvedic deities. Unlike agni, indra, rudra, viṣṇu etc., it is not possible to fix their identity or the exact import of that term. It will take a separate post and, may be, I shall attempt it in future sometime. For the present let us be satisfied with the fact that our scriptures state that the pitṛs can come - in forms invisible to human eyes, of course - only if they are accompanied by the three viśvedevas called purūrava, ārdraka and saṃjñaka.
In ṛgveda the word purūru means far and wide. purūravaḥ means crying much or loudly. There is also the famous king purūravas. Which of these is the inspiration for naming one of the viśvedevas in this way is not clear.
ārdraka means, wet, moist, born under the constellation of ārdrā, the name of a particular king in viṣṇupurāṇa, and, ginger in its undried state (according to āyurveda). May be that is the reason that raw ginger is considered an essential requirement for any śrāddha cooking!
"saṃjñaka" is a word which does not seem to have any meaning; the closest one can say is "one with a name", that is all.
That apart, the verses under consideration appear to me as some of the most appealing verses of the ṛgveda, and can very well be part of one's daily prayers; these can certainly be adopted as the motto by environmentalists, the green peace foundation, etc., as well.
ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।
मधु वाता ऋतायतॆ मधुक्षरन्ति सिन्धवः ।
माध्वीः नः सन्तु ओषधीः ॥ ऋ. वे. १.९०.६
ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |
madhu vātā ṛtāyate madhukṣaranti sindhavaḥ |
mādhvīḥ naḥ santu oṣadhīḥ || ṛ. ve. 1.90.6
मधु = sweet, delicious, charming, delightful (in R.V., T.S.)
ऋताय = to wish for sacrifice (सायण), to wish for speech
ऋतय = to observe the sacred law, be regular or proper
वाता = the winds
क्षर् = to flow, to stream
माध्वीः = sweet (R.V.)
ऒषधीः = herbs, plants
May the winds flow sweet according to the sacred law and be regular; may the rivers flow with sweet waters; may the herbs and plants become sweet (tasteful, promoting health) to us.
ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।
मधु नक्तं उतॊषसो मधुमत् पार्थिवँरजः ।
मधु द्यौरस्तु नः पिता ॥ ऋ. वे. १.९०.७
ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |
madhu naktaṃ utoṣaso madhumat pārthivam̐rajaḥ |
madhu dyaurastu naḥ pitā || ṛ. ve. 1.90.7
तर्पण मन्त्र book shows उषसि instead of उषसॊ as seen in the ऋग्वेद संहिता.
नक्तः = night/s
उत = and
उषस् = mornings
मधुमत् =sweet, honeyed, pleasant, agreeable
पार्थिव = earthly, terrestrial
रजः = dust, sand
द्यौ = sky
पित् = in ṛgveda this means juice, drink, nourishment, food, but the usage of pitā indicates that the reference is to pitṛ, father.
Make the night(s) sweet (providing good sleep) and the mornings sweet (bringing good days); may the dust of the earth (soil) be sweet (productive, rich); may the sky be sweet (favourable, by giving abundant rains - according to sāyaṇa) to us as father.
ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।
मधुमान्नो वनस्पतिः मधुमाँ अस्तु सूर्यः ।
माध्वीर्गावो भवन्तु नः ॥ ऋ. वे. १.९०.८
ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |
madhumānno vanaspatiḥ madhumām̐ astu sūryaḥ |
mādhvīrgāvo bhavantu naḥ || ṛ. ve. 1.90.8
मधुमान् (मधुमत्) = containing, possessing, sweetness : pleasant : agreeable
वनस्पतिः = forest trees
अस्तु = let it be, be it so
माध्वीः = sweet
गावः (plural nominative of गो) = cows
भवन्तु = become
नः = to us
May the trees of the jungle be sweet (useful) to us; may the sun be sweet to us; may the cows become sweet to us.
Monday, January 17, 2011
In the navagraha sūkta, after āditya comes aṅgāraka or mars, not candra. Hence we may now take up the mantra for aṅgāraka.
The adhidevatā and pratyadhi devatā for aṅgāraka are pṛthvī (the earth) and kṣetrapāla respectively.
kṣetrapāla is a concept of 'protector of the field', the field denoting any area, usually a village. Siva temples have an idol of kṣetrapāla who is depicted as an ugramūrti. There is a belief that "bindumādhava" is the kṣetrapatiḥ of kāśī. (This I remember to have read somewhere, but am not sure.) kṣetrapāla is believed to be an aspect of rudra (bhairava), agni or as an independent deity also.
The first mantra is:
ऋषिः - विरूप आङ्गिरसः ।छन्दः - गायत्री । दॆवता - अग्निः
अग्निर्मूर्धा दिवः ककुत्पतिः पृथिव्या अयम् ।
अपाँ रॆताँसि जिन्वति ॥ --ॠ. वॆ. ८. ४४.१६
ṛṣiḥ - virūpa āṅgirasaḥ |chandaḥ - gāyatrī | devatā - agniḥ
agnirmūrdhā divaḥ kakutpatiḥ pṛthivyā ayam |
apām̐ retām̐si jinvati || --ṝ. ve. 8. 44.16
This agni, who is the greatest of the devas, higher than dyuloka (sky) and ruler of both the dyuloka and the earth, satisfies the moving and unmoving elements (bhūtas).
Note : This is yet another instance of 'some' ṛk being utilised to fulfil the felt need to embellish rituals and prayers with vedic-sounding mantras, without much attention having been given to whether it has any meaning to the purpose for which it is utilised. This mantra (ṛk) has nothing to do with the planet (graha) Mars. agni and aṅgāraka have only the similarity that 'aṅgāra' means charcoal or heated charcoal, besides the probable root ag or ang from which both might have been derived.
Probably, once the texts of the ṛgveda and yajurveda were finalised and subsequently the priests went on inventing new sacrificial and other rites, and and elaborating the existing ones, it became necessary to make do with whatever was available in the already finalised ṛgveda text. So, selections were made if some similarity of words were found, or, sometimes even without regard to such minimum requirements.
ऋषिः - मॆधातिथि काण्व : छन्दः - गायत्री । दॆवता - पृथ्वी
स्यॊना पृथिवि भवानृक्षरा निवॆशनी ।
यछानश्शर्म सप्रथः ॥ --१. २२. १५
ṛṣiḥ - medhātithi kāṇva : chandaḥ - gāyatrī | devatā - pṛthvī
syonā pṛthivi bhavānṛkṣarā niveśanī |
yachānaśśarma saprathaḥ || --1. 22. 15
O bhūmīdevī ! be your wide-spreading, be free from thorns, providing us comfort and expansive shelter.
[The hymn is repeated at the ceremony termed mahānāmnī, at the time of touching the earth].
ऋषिः - वामदॆवः (गौतमः) । छन्दः - अनुष्टुप् । दॆवता - क्षॆत्रपतिः
क्षॆत्रस्य पतिना वयँ हितेनेव जयामसि ।
गामश्वम् पॊषयित्नुवा स नॊ मृडा(ळा)तीदृशॆ ॥ --4. 57. 01
ṛṣiḥ - vāmadevaḥ (gautamaḥ - one view) | chandaḥ - anuṣṭup | devatā - kṣetrapatiḥ
kṣetrasya patinā vayam̐ hiteneva jayāmasi |
gāmaśvam poṣayitnuvā sa no mṛḍā (ḷā) tīdṛśe || --4. 57. 01
Throug the help of kṣetrapatiḥ as our friend (favourably disposed towards us) we conquer the (agricultural) field for the welfare of all living beings. May he bestow upon us cattle, horses, nourishment and with such gifts may he make us happy.
The adhidevatā and pratyadhi devatā for aṅgāraka are pṛthvī (the earth) and kṣetrapāla respectively.
kṣetrapāla is a concept of 'protector of the field', the field denoting any area, usually a village. Siva temples have an idol of kṣetrapāla who is depicted as an ugramūrti. There is a belief that "bindumādhava" is the kṣetrapatiḥ of kāśī. (This I remember to have read somewhere, but am not sure.) kṣetrapāla is believed to be an aspect of rudra (bhairava), agni or as an independent deity also.
The first mantra is:
ऋषिः - विरूप आङ्गिरसः ।छन्दः - गायत्री । दॆवता - अग्निः
अग्निर्मूर्धा दिवः ककुत्पतिः पृथिव्या अयम् ।
अपाँ रॆताँसि जिन्वति ॥ --ॠ. वॆ. ८. ४४.१६
ṛṣiḥ - virūpa āṅgirasaḥ |chandaḥ - gāyatrī | devatā - agniḥ
agnirmūrdhā divaḥ kakutpatiḥ pṛthivyā ayam |
apām̐ retām̐si jinvati || --ṝ. ve. 8. 44.16
This agni, who is the greatest of the devas, higher than dyuloka (sky) and ruler of both the dyuloka and the earth, satisfies the moving and unmoving elements (bhūtas).
Note : This is yet another instance of 'some' ṛk being utilised to fulfil the felt need to embellish rituals and prayers with vedic-sounding mantras, without much attention having been given to whether it has any meaning to the purpose for which it is utilised. This mantra (ṛk) has nothing to do with the planet (graha) Mars. agni and aṅgāraka have only the similarity that 'aṅgāra' means charcoal or heated charcoal, besides the probable root ag or ang from which both might have been derived.
Probably, once the texts of the ṛgveda and yajurveda were finalised and subsequently the priests went on inventing new sacrificial and other rites, and and elaborating the existing ones, it became necessary to make do with whatever was available in the already finalised ṛgveda text. So, selections were made if some similarity of words were found, or, sometimes even without regard to such minimum requirements.
ऋषिः - मॆधातिथि काण्व : छन्दः - गायत्री । दॆवता - पृथ्वी
स्यॊना पृथिवि भवानृक्षरा निवॆशनी ।
यछानश्शर्म सप्रथः ॥ --१. २२. १५
ṛṣiḥ - medhātithi kāṇva : chandaḥ - gāyatrī | devatā - pṛthvī
syonā pṛthivi bhavānṛkṣarā niveśanī |
yachānaśśarma saprathaḥ || --1. 22. 15
O bhūmīdevī ! be your wide-spreading, be free from thorns, providing us comfort and expansive shelter.
[The hymn is repeated at the ceremony termed mahānāmnī, at the time of touching the earth].
ऋषिः - वामदॆवः (गौतमः) । छन्दः - अनुष्टुप् । दॆवता - क्षॆत्रपतिः
क्षॆत्रस्य पतिना वयँ हितेनेव जयामसि ।
गामश्वम् पॊषयित्नुवा स नॊ मृडा(ळा)तीदृशॆ ॥ --4. 57. 01
ṛṣiḥ - vāmadevaḥ (gautamaḥ - one view) | chandaḥ - anuṣṭup | devatā - kṣetrapatiḥ
kṣetrasya patinā vayam̐ hiteneva jayāmasi |
gāmaśvam poṣayitnuvā sa no mṛḍā (ḷā) tīdṛśe || --4. 57. 01
Throug the help of kṣetrapatiḥ as our friend (favourably disposed towards us) we conquer the (agricultural) field for the welfare of all living beings. May he bestow upon us cattle, horses, nourishment and with such gifts may he make us happy.
Sunday, January 16, 2011
Interesting slokas
Interesting slokas
भॊ दारिद्र्य नमस्तुभ्यम् सिद्धॊऽहम् त्वत्प्रसादतः ।
पश्याम्यहम् जगत्सर्वम् न माम् पश्यति कश्चन ॥
bho dāridrya namastubhyam siddho:'ham tvatprasādataḥ |
paśyāmyaham jagatsarvam na mām paśyati kaścana ||
This is a satirical verse. The author (poet) thanks his poverty for bestowing 'siddhi' to him, because, though he can see every one, no one seems to notice him - thus, he has, in a way, become invisible, which is a siddhi !!
आशा नाम मनुष्याणाम् काचिदास्चर्यशृङ्खला ।
यया बद्धा प्रधावन्ति मुक्तास्तिष्ठन्ति पङ्गुवत् ॥
āśā nāma manuṣyāṇām kācidāscaryaśṛṅkhalā |
yayā baddhā pradhāvanti muktāstiṣṭhanti paṅguvat ||
In this śloka also, the poet wonders at the seemingly unbelievable scene of those who are bound (by the chain called "desire") running about frantically, while those who have not been so chained, sit calmly as if they are lame (and cannot move) !
भॊ दारिद्र्य नमस्तुभ्यम् सिद्धॊऽहम् त्वत्प्रसादतः ।
पश्याम्यहम् जगत्सर्वम् न माम् पश्यति कश्चन ॥
bho dāridrya namastubhyam siddho:'ham tvatprasādataḥ |
paśyāmyaham jagatsarvam na mām paśyati kaścana ||
This is a satirical verse. The author (poet) thanks his poverty for bestowing 'siddhi' to him, because, though he can see every one, no one seems to notice him - thus, he has, in a way, become invisible, which is a siddhi !!
आशा नाम मनुष्याणाम् काचिदास्चर्यशृङ्खला ।
यया बद्धा प्रधावन्ति मुक्तास्तिष्ठन्ति पङ्गुवत् ॥
āśā nāma manuṣyāṇām kācidāscaryaśṛṅkhalā |
yayā baddhā pradhāvanti muktāstiṣṭhanti paṅguvat ||
In this śloka also, the poet wonders at the seemingly unbelievable scene of those who are bound (by the chain called "desire") running about frantically, while those who have not been so chained, sit calmly as if they are lame (and cannot move) !
navagraha sūkta - mantra for āditya (sun god)
The navagraha sūkta is an important mantra recited daily by the devout people. Let us start with the first mantra - that for sūrya or āditya. Each of these navagraha mantras is purported to be about the graha or planetary deity (the first mantra) followed by one mantra each for its adhidevatā & pratyadhidevatā respectively. But here also, different sources define the adhidevatā & pratyadhidevatā differently and the mantras do not seem to give any definite picture. 'adhidevatā' means 'supreme or tutelary god or deity'; "pratyadhidevatā" is an adhidevatā who stays in front or near one, here the grahadevatā concerned.
ऋषिः - आंगिरसः हिरण्यस्तूपः । छन्दः - जगती । दॆवता - सविता
ṛṣiḥ - āṃgirasaḥ hiraṇyastūpaḥ | chandaḥ - jagatī | devatā - savitā
आसत्यॆन रजसा वर्तमानो निवॆशयन् अमृतं मर्त्यञ्च ।
हिरण्ययॆन सविता रथॆनाऽऽदॆवो याति भुवना विपश्यन् ॥ ऋ. वॆ. १. ३५. ०२
āsatyena rajasā vartamāno niveśayan amṛtaṃ martyañca |
hiraṇyayena savitā rathenā:':'devo yāti bhuvanā vipaśyan || ṛ. ve. 1. 35. 02
This mantra is found in this way in the taittirīya saṃhitā of ṛgveda but in all other places - samhitas and manuscripts - the word 'ākṛṣṇena’ is used instead of 'āsatyena’.
The initial ā gets linked to yāti in the second line, to make āyāti; that is a characteristic peculiar to samskṛtam !
The meaning of this verse, if we take the word "ākṛṣṇena" is that the sun with his appearance brightens the world which is dark (kṛṣṇa) before its arrival (sunrise). Hence, with the substitution by the word ākṛṣṇena with āsatyena, the meaning will become, "the real world" in the place of 'the dark world'. It is not posssible that in those days when the taittirīya saṃhitā was initially given shape to, there could have been loss of exact words because all the vikṛtis which were referred to in the introduction would have been memorized by many scholars. Hence this is most probably a conscious change made or the reverse may also be equally true, viz., from the original 'āsatyena’ in taittirīya saṃhitā in the earlier period, to 'ākṛṣṇena’ in the later śākhās like ’śākala’ which is the only one that is followed mostly now. ( Incidentally, kindly see the nuance here: whosoever (the ṛṣi of taittirīya saṃhitā) made this change firmly believed this world to be a true or real one. This seems to go contrary to ādiśaṃkara’s advaita. Of course, this is my observation.)
Now, for the meaning in full:
The savitṛ deva appears in the real world everyday, again and again, seated on his golden chariot, traveling through the sky and keeeping the devas and human beings in their respective places, and overseeing and illuminating all the worlds.
The second mantra is-
ऋषिः - काण्वॊ मॆधातिथिः । छन्दः - गायत्री । दॆवता - अग्निः
ṛṣiḥ - kāṇvo medhātithiḥ | chandaḥ - gāyatrī | devatā - agniḥ
अग्निं दूतम् वृणीमहे होतारम् विश्ववेदसम् ।
अस्य यज्ञस्य सुक्रतुम् ॥ --१-१२-०१
agniṃ dūtam vṛṇīmahe hotāram viśvavedasam |
asya yajñasya sukratum || -- 1. 12. 01
agni is considered to be the messenger (dūta) for the devas - and śukra for the asuras - according to the mantra portion of the taittirīya brāhmaṇa - and here the ṛṣiḥ is calling agni - the messenger to the devas as also a mighty lord with sovereignty, supremacy, power, sway, etc. (aiśvaraya), possessor of all wealth and accomplisher of the yajña.
The third mantra is-
यॆषामीशे पशुपतिः पशूनां चतुष्पदां उत च द्विपदाम् ।
निष्क्रीतॊऽयम् यज्ञियम् भागमॆतु रायस्पोषा यजमानस्य सन्तु ॥तैत्तिरिय संहिता (यजुर्वॆद) ३.१.४.४
yeṣāmīśe paśupatiḥ paśūnāṃ catuṣpad ā ṃ uta ca dvipadām |
niṣkrīto:'yam yajñiyam bhāgametu rāyaspoṣā yajamānasya santu ||taittiriya saṃhitā (yajurveda) 3.1.4.4
This mantra appears in atharva veda also as 2. 34. 01 with some changes as under:
य ईशॆ पशुपतिः पशूनां चतुष्पदां उत च द्विपदाम् ।
निष्क्रीतः स यज्ञियं भागमॆतु रायस्पॊषा यजमानं सचन्ताम् ॥
ya īśe paśupatiḥ paśūnāṃ catuṣpadāṃ uta ca dvipadām |
niṣkrītaḥ sa yajñiyaṃ bhāgametu rāyaspoṣā yajamānaṃ sacantām ||
Here, in the atharva veda the details of ṛṣiḥ - chandaḥ - devatā for this mantra are as under (In yajurveda I am not able to find these details):
ऋषिः - अथर्वा । छन्द: - त्रिष्टुप् । दॆवता - पशुपतिः
ṛṣiḥ - atharvā | chanda: - triṣṭup | devatā - paśupatiḥ
The meanings of the two versions are essentially the same despite the small differences in words.
What cattle the lord of cattle ruleth [1],
Both the four-footed and the two-footed.
May he, bought off, go to his sacrificial share;
May abundances of wealth be attached to the sacrificer.'
This forms part of the mantras to be chanted during animal sacrifice as part of the soma sacrifice. It is not clear how this becomes relevant in a prayer to āditya.
ऋषिः - आंगिरसः हिरण्यस्तूपः । छन्दः - जगती । दॆवता - सविता
ṛṣiḥ - āṃgirasaḥ hiraṇyastūpaḥ | chandaḥ - jagatī | devatā - savitā
आसत्यॆन रजसा वर्तमानो निवॆशयन् अमृतं मर्त्यञ्च ।
हिरण्ययॆन सविता रथॆनाऽऽदॆवो याति भुवना विपश्यन् ॥ ऋ. वॆ. १. ३५. ०२
āsatyena rajasā vartamāno niveśayan amṛtaṃ martyañca |
hiraṇyayena savitā rathenā:':'devo yāti bhuvanā vipaśyan || ṛ. ve. 1. 35. 02
This mantra is found in this way in the taittirīya saṃhitā of ṛgveda but in all other places - samhitas and manuscripts - the word 'ākṛṣṇena’ is used instead of 'āsatyena’.
The initial ā gets linked to yāti in the second line, to make āyāti; that is a characteristic peculiar to samskṛtam !
The meaning of this verse, if we take the word "ākṛṣṇena" is that the sun with his appearance brightens the world which is dark (kṛṣṇa) before its arrival (sunrise). Hence, with the substitution by the word ākṛṣṇena with āsatyena, the meaning will become, "the real world" in the place of 'the dark world'. It is not posssible that in those days when the taittirīya saṃhitā was initially given shape to, there could have been loss of exact words because all the vikṛtis which were referred to in the introduction would have been memorized by many scholars. Hence this is most probably a conscious change made or the reverse may also be equally true, viz., from the original 'āsatyena’ in taittirīya saṃhitā in the earlier period, to 'ākṛṣṇena’ in the later śākhās like ’śākala’ which is the only one that is followed mostly now. ( Incidentally, kindly see the nuance here: whosoever (the ṛṣi of taittirīya saṃhitā) made this change firmly believed this world to be a true or real one. This seems to go contrary to ādiśaṃkara’s advaita. Of course, this is my observation.)
Now, for the meaning in full:
The savitṛ deva appears in the real world everyday, again and again, seated on his golden chariot, traveling through the sky and keeeping the devas and human beings in their respective places, and overseeing and illuminating all the worlds.
The second mantra is-
ऋषिः - काण्वॊ मॆधातिथिः । छन्दः - गायत्री । दॆवता - अग्निः
ṛṣiḥ - kāṇvo medhātithiḥ | chandaḥ - gāyatrī | devatā - agniḥ
अग्निं दूतम् वृणीमहे होतारम् विश्ववेदसम् ।
अस्य यज्ञस्य सुक्रतुम् ॥ --१-१२-०१
agniṃ dūtam vṛṇīmahe hotāram viśvavedasam |
asya yajñasya sukratum || -- 1. 12. 01
agni is considered to be the messenger (dūta) for the devas - and śukra for the asuras - according to the mantra portion of the taittirīya brāhmaṇa - and here the ṛṣiḥ is calling agni - the messenger to the devas as also a mighty lord with sovereignty, supremacy, power, sway, etc. (aiśvaraya), possessor of all wealth and accomplisher of the yajña.
The third mantra is-
यॆषामीशे पशुपतिः पशूनां चतुष्पदां उत च द्विपदाम् ।
निष्क्रीतॊऽयम् यज्ञियम् भागमॆतु रायस्पोषा यजमानस्य सन्तु ॥तैत्तिरिय संहिता (यजुर्वॆद) ३.१.४.४
yeṣāmīśe paśupatiḥ paśūnāṃ catuṣpad ā ṃ uta ca dvipadām |
niṣkrīto:'yam yajñiyam bhāgametu rāyaspoṣā yajamānasya santu ||taittiriya saṃhitā (yajurveda) 3.1.4.4
This mantra appears in atharva veda also as 2. 34. 01 with some changes as under:
य ईशॆ पशुपतिः पशूनां चतुष्पदां उत च द्विपदाम् ।
निष्क्रीतः स यज्ञियं भागमॆतु रायस्पॊषा यजमानं सचन्ताम् ॥
ya īśe paśupatiḥ paśūnāṃ catuṣpadāṃ uta ca dvipadām |
niṣkrītaḥ sa yajñiyaṃ bhāgametu rāyaspoṣā yajamānaṃ sacantām ||
Here, in the atharva veda the details of ṛṣiḥ - chandaḥ - devatā for this mantra are as under (In yajurveda I am not able to find these details):
ऋषिः - अथर्वा । छन्द: - त्रिष्टुप् । दॆवता - पशुपतिः
ṛṣiḥ - atharvā | chanda: - triṣṭup | devatā - paśupatiḥ
The meanings of the two versions are essentially the same despite the small differences in words.
What cattle the lord of cattle ruleth [1],
Both the four-footed and the two-footed.
May he, bought off, go to his sacrificial share;
May abundances of wealth be attached to the sacrificer.'
This forms part of the mantras to be chanted during animal sacrifice as part of the soma sacrifice. It is not clear how this becomes relevant in a prayer to āditya.
Saturday, January 15, 2011
sarasvatī sūkta
The following 3 riks form "sarasvatī sūkta". Some people add one more rik to this, which also I am giving at the end.
ऋषि - मधुच्छन्दा वैश्वामित्रः। छन्द: - गायत्री । दॆवता - सरस्वती
ṛṣi - madhucchandā vaiśvāmitraḥ| chanda: - gāyatrī | devatā - sarasvatī
पावका नस्सरस्वती
वाजेभिर् वाजिनीवती
यज्ञम् वष्टु धियावसुः --१. ०३. १०
pāvakā nassarasvatī
vājebhir vājinīvatī
yajñam vaṣṭu dhiyāvasuḥ --1. 03. 10
May sarasvatī, who purifies, who is bestower of food (havis of the sacrifices), and who also causes the wealth arising out of karma (duty, work), come to our sacrifice with the food to be given to the worshippers.
चोदयित्री सूनृतानाम्
चेतन्ती सुमतीनाम्
यज्ञम् दधे सरस्वती --१. ०३. ११
codayitrī sūnṛtānām
cetantī sumatīnām
yajñam dadhe sarasvatī --1. 03. 11
May sarasvatī who impels people to speak truth, and induces the good people to follow the right path, protect our sacrifices (yajnas).
महो अर्णस्सरस्वती
प्र चेतयति केतुना
धियो विश्वा वि राजति --१. ०३. १२
maho ar–ṇassarasvatī
pra cetayati ketunā
dhiyo viśvā vi rājati --1. 03. 12
sarasvatī who in her form of the flowing river gives us plenty of water. She illuminates the intellect of those who perform good deeds (yajnas).
In respect of the above sUktas, sAyaNAcArya says that sarasvatī has two forms, the 'vigraha' and the river; the first and the second riks describe her as vigraha, while the third refers to her nadī form.
The fourth rik which is seen included in 'sarasvatī sūktam' is given below:
ऋषि - भरद्वाजः बार्हस्पत्यः । छन्दः - गायत्री । दॆवता - सरस्वती
ṛṣi - bharadvājaḥ bārhaspatyaḥ | chandaḥ - gāyatrī | devatā - sarasvatī
प्रणो देवी सरस्वती
वाजेभिर्वाजिनीवती
धीनामवित्र्यवतु --६. ६१. ०४
praṇo devī sarasvatī
vājebhirvājinīvatī
dhīnāmavitryavatu --6. 61. 04
May sarasvatī, who is bounteous, giver of plentiful food and guardian of those who meditate on (worship) her, protect (satisfy) us.
The 14 ṛks in this sūkta (6.61) are about sarasvatī. There are about 50 references to sarasvatī in the ṛgveda, it is stated. (http://www.wordiq.com/definition/Vedic_Sarasvati_River).
These references to the (river) sarasvatī are of crucial importance in the debate on Aryan invasion (immigration) theory. Those who support that the vedic Aryans originated in the sub-continent itself, rely on the nadī sūkta (R.V.10.75) viz.,
ऋषि: - सिन्धुक्षित् प्रैयमॆधः । छन्दः - जगती । दॆवता - नद्यः
ṛṣi: - sindhukṣit praiyamedhaḥ | chandaḥ - jagatī | devatā - nadyaḥ
इमम् मे गंगे यमुने सरस्वति
शुतुद्रिस्तोमँ सचता परुष्ण्या
असिक्न्या मरुद्वृधे वितस्त
यार्जीकीये शृणुह्या सुषोमया --१०. ७५. ०५
imam me gaṃge yamune sarasvati
śutudristomam̐ sacatā paruṣṇyā
asiknyā marudvṛdhe vitasta
yārjīkīye śṛṇuhyā suṣomayā --10. 75. 05
Since the rivers are cited from the easternmost (gangA) westwards, those who support the "autochthonous aryan" hypothesis, state that this is ample proof of the aryans having started from the east, near Ganga and going westwards. Those opposed to this view say that this nadī sūkta appears in book X which is one of the late compilations as compared to the "family books" which was mentioned in the introduction, and hence it has to be inferred that the ṛgvedic people did not initially know about Ganga but came to know about it only in later stages, etc. (Of, course these are only part of the argument for and against the ṛgvedic people coming from the NW of India.)
ऋषि - मधुच्छन्दा वैश्वामित्रः। छन्द: - गायत्री । दॆवता - सरस्वती
ṛṣi - madhucchandā vaiśvāmitraḥ| chanda: - gāyatrī | devatā - sarasvatī
पावका नस्सरस्वती
वाजेभिर् वाजिनीवती
यज्ञम् वष्टु धियावसुः --१. ०३. १०
pāvakā nassarasvatī
vājebhir vājinīvatī
yajñam vaṣṭu dhiyāvasuḥ --1. 03. 10
May sarasvatī, who purifies, who is bestower of food (havis of the sacrifices), and who also causes the wealth arising out of karma (duty, work), come to our sacrifice with the food to be given to the worshippers.
चोदयित्री सूनृतानाम्
चेतन्ती सुमतीनाम्
यज्ञम् दधे सरस्वती --१. ०३. ११
codayitrī sūnṛtānām
cetantī sumatīnām
yajñam dadhe sarasvatī --1. 03. 11
May sarasvatī who impels people to speak truth, and induces the good people to follow the right path, protect our sacrifices (yajnas).
महो अर्णस्सरस्वती
प्र चेतयति केतुना
धियो विश्वा वि राजति --१. ०३. १२
maho ar–ṇassarasvatī
pra cetayati ketunā
dhiyo viśvā vi rājati --1. 03. 12
sarasvatī who in her form of the flowing river gives us plenty of water. She illuminates the intellect of those who perform good deeds (yajnas).
In respect of the above sUktas, sAyaNAcArya says that sarasvatī has two forms, the 'vigraha' and the river; the first and the second riks describe her as vigraha, while the third refers to her nadī form.
The fourth rik which is seen included in 'sarasvatī sūktam' is given below:
ऋषि - भरद्वाजः बार्हस्पत्यः । छन्दः - गायत्री । दॆवता - सरस्वती
ṛṣi - bharadvājaḥ bārhaspatyaḥ | chandaḥ - gāyatrī | devatā - sarasvatī
प्रणो देवी सरस्वती
वाजेभिर्वाजिनीवती
धीनामवित्र्यवतु --६. ६१. ०४
praṇo devī sarasvatī
vājebhirvājinīvatī
dhīnāmavitryavatu --6. 61. 04
May sarasvatī, who is bounteous, giver of plentiful food and guardian of those who meditate on (worship) her, protect (satisfy) us.
The 14 ṛks in this sūkta (6.61) are about sarasvatī. There are about 50 references to sarasvatī in the ṛgveda, it is stated. (http://www.wordiq.com/definition/Vedic_Sarasvati_River).
These references to the (river) sarasvatī are of crucial importance in the debate on Aryan invasion (immigration) theory. Those who support that the vedic Aryans originated in the sub-continent itself, rely on the nadī sūkta (R.V.10.75) viz.,
ऋषि: - सिन्धुक्षित् प्रैयमॆधः । छन्दः - जगती । दॆवता - नद्यः
ṛṣi: - sindhukṣit praiyamedhaḥ | chandaḥ - jagatī | devatā - nadyaḥ
इमम् मे गंगे यमुने सरस्वति
शुतुद्रिस्तोमँ सचता परुष्ण्या
असिक्न्या मरुद्वृधे वितस्त
यार्जीकीये शृणुह्या सुषोमया --१०. ७५. ०५
imam me gaṃge yamune sarasvati
śutudristomam̐ sacatā paruṣṇyā
asiknyā marudvṛdhe vitasta
yārjīkīye śṛṇuhyā suṣomayā --10. 75. 05
Since the rivers are cited from the easternmost (gangA) westwards, those who support the "autochthonous aryan" hypothesis, state that this is ample proof of the aryans having started from the east, near Ganga and going westwards. Those opposed to this view say that this nadī sūkta appears in book X which is one of the late compilations as compared to the "family books" which was mentioned in the introduction, and hence it has to be inferred that the ṛgvedic people did not initially know about Ganga but came to know about it only in later stages, etc. (Of, course these are only part of the argument for and against the ṛgvedic people coming from the NW of India.)
Friday, January 14, 2011
kṛṣṇa in Jainism
kṛṣṇa in Jainism
kṛṣṇa appears in Jain spiritual lore also. The Jains also have purāṇas just as hindus have. Their rāmāyaṇa is called by them as pauma cariya and kṛṣṇa, baladeva appear in harivamśapurāṇa (not the harivamśa of the hindus). Jains have a class of “śalākā puruṣas”; śalākā in Sanskrit means a piece of bamboo worn by mendicants, with their names marked in the piece, as a kind of credential, and so we may liken the śalākā to the modern id tag. The proper meaning in the Jain context would be heroic or great men. According to the beliefs of Jains there are 63 śalākā puruṣas in each epoch (similar to the ‘yuga’ concept of the hindus) as under:
24 Tirthankaras
12 Chakravartis
9 Vasudevas (Narayans)
9 Prati Vasudevas (Prati Narayans)
9 Baladevas (Balabhadras)
===============================
63 Total
neminātha, the twenty second tīrthaṃkara is the cousin of kṛṣṇa, as per Jain scriptures. There are five royal lineages (kṣatriya vaṃśas) according to Jain purāṇas, viz., puru, kuru, nātha, rudra and hari, while hindus have two prominent vaṃśas - sūrya and candra, while agni vaṃśa is a lesser known third. Both neminātha and kṛṣṇa belonged to the hari vaṃśa. Samudravijaya, father of neminātha (ariṣṭanemi) was the brother of vasudeva, father of kṛṣṇa, sons of the brothers andhakavṛṣṇi (also mentioned as analakavṛṣṇi) and bhojavṛṣṇi, thus making them second cousins. The name ariṣṭanemi (ariṣṭanemā) is also found in quite a few places in Hindu purāṇas, besides the yajurveda, though people may not be familiar.
neminātha was a renunciate and kṛṣṇa regarded him as his superior. According to Jain scriptures, it is stated that kṛṣṇa invariably went and met neminātha whenever the latter visited kṛṣṇa’s country but neminātha, being a renunciate, never did visit his brother.
There is one section of opinion that ghora āṅgirasa mentioned in chāndogya upaniṣad is none other than neminātha (ariṣṭanemi).
This conclusion is based on the fact that the vidyā imparted by ghora āṅgirasa to kṛṣṇa emphasized austerity, charity, uprightness, non-violence and truthful utterances (तपॊ दानमार्जवमहिगँसा सत्यवचनमिति ता अस्य दक्षिणा), which are essentially Jain tenets themselves.
According to Jain belief, ṛṣabhadeva and twenty one other tīrthaṃkaras were born in the ikṣvāku dynasty. The twentieth tīrthaṃkara, munisuvrata, was born in the harivaṃśa dynasty. King vasu was also from harivaṃśa or yādava clan. After a long time there was another great king śauri who was the founder of the famous śauripur town. śauri had two sons andhakavṛṣṇi and bhojavṛṣṇi. andhakavṛṣṇi had ten sons, the eldest was samudravijaya and the youngest vasudeva.
The great soul which was prince śaṃkha in the previous birth descended from the aparājita dimension of gods into the womb of queen śivadevi, wife of king samudravijaya of śauripur (near modern mathurā). The fourteen great dreams of the queen indicated that this being was to become a tīrthaṃkara. On the fifth day of the bright half of the month of śrāvaṇ queen śivadevi gave birth to a son. As per the convention 56 goddesses of the different directions arrived and performed celebrations after the post-birth cleaning.
As the queen had seen in her dreams a disc with ariṣṭa gems, the new-born will be called ariṣṭanemi.
vasudeva, the younger brother of king samudravijaya had two wives. His senior queen rohiṇi had a son named balarāma (padma) and junior queen devaki had a son named śrīkṛṣṇa (kānhā, in prākṛt) . balarāma and śrīkṛṣṇa were the ninth baladeva and vāsudeva.
There were a number of small kingdoms in those days and there were lots of conspiracies among these rulers. kaṃsa and jarāsandha, two cruel kings, were the worst of these. jarāsandha was the prativāsudeva in that cycle. The yādavas desiring peace, and as per astrological advice, went away from śauripur (mathurā) to the far away western coast. śrīkṛṣṇa built the beautiful town named dvāraka there near the raivataka (modern Girnar) mountain. Its architecture was very grand, fortification extremely strong and all these made the city beautiful like heaven and unconquerable. (Here we see some similarity to the ghaṭajātaka narration. Mahābhārata, sabhāparva also gives a similar description about dvāraka. Hence it may be correct to assume that there was at one time a very beautiful and well-defended city on the western coast of India and at least its memory remained in the minds of all these writers, of the Jain harivaṃśa purāṇa, the Buddhist ghaṭajātaka as well as the mahābhārata.)
Among the 9 sets of baladevas and vāsudevas, the most well-known are balarāma and śrīkṛṣṇa. The Jain version of the mahābhārata tells the story of the kauravas and pāṇḍavas and the descendants of śrīkṛṣṇa and balarāma are also described. The kauravas and pāṇḍavas are converted to the Jain religion. Finally the pāṇḍavas also become ascetics and like nemi, or ariṣṭanemi, attain Nirvana. The main battle according to the Jain version is not between pāṇḍavas and kauravas, as related in the Hindu mahābhārata. It is kṛṣṇa’s fight with jarāsandha which is central in the Jain account, and in this pāṇḍavas side with jarāsandha, kṛṣṇa’s enemy.
The Jain story of kṛṣṇa describes his life in a way very similar to the bhāgavatpurāṇa of Hindus – including incidents like cattle-grazing, kāḷiṃgamardana, rukmiṇī haraṇa, satyabhāmāpariṇaya, govardhanoddhāraṇa, kaṃsavadha, etc. (Uttarapurana by Srimad Gunabadhracharya). The character of kṛṣṇa is present in two other Jain canonical works - antakṛddaśaḥ and jñātadharma kathā.
ariṣṭanemi (neminātha), balarāma and kṛṣṇa underwent the religious ceremonies together, according to Jain scriptures. Samudravijaya, neminātha’s father, preached the ancient hymn to his son and neminātha narrated it (the gītā) to kṛṣṇa in the ardhamāgadhī language which was later delivered by śrīkṛṣṇa in the battle field.
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