A layman reads Rig Veda

[vikrama]

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17 Non-vedic deities
How did the village deities come into existence? Yes, in the same way. They were men/women of greater abilities and hence were deified. They were known within a limited circle. When a great man dies, his greatness is praised and he becomes a god. In course of time, more legends, sometimes fictitious or borrowed from other gods, get attached to his real history and he becomes more reputed. Madurai Veeran, Kathavarayan, Karuppannasami etc. became gods only this way. Since they existed after the Vedas were frozen, they do not find a place in the scriptures and are called Avaidik deities.

Mohandas Karamchand Gandhi was one such person who performed a great task, considered impossible for others. Einstein rightly predicted that future generations would hardly believe that such a man existed. If more people perform similar tasks, Gandhi’s achievement would be a commonplace one and he would no longer be honoured. As long as his achievements are unattainable by others, he will be going up on the way to becoming a deva.

The same applies to our Kanchi Mahaswami.

 

[vikrama]

18 Five classes of men
RV speaks of five classes of men, frequently. For e.g. पञ्चजनाः 2.2.10, पञ्चकृष्टयः 4.38.10, पञ्चक्षितयः 1.7.9. what these classes are, it is nowhere said. Sayana takes them to mean the four varnas and the chandalas.

Sayana’s assertion can not be accepted on the following grounds.

The four varnas were not mentioned in RV, except in one place, the famous Purusha Suktam, which is considered to be a later day addition. (The mention of Rk, Yajus, Sama in this suktam leads us to think that it was composed after the division of Veda into Rk, Yajus and Sama. Historians give more reasons for assigning it to a later date.) Even if we ignore this, the fifth class mentioned by Sayana, the chandala was not at all mentioned in any part of RV.

One may argue that the Rakshasas/ dasas/ dasyus of RV could be chandalas of later days. This is also not correct. RV prays for the welfare of all the five classes of men but despises Rakshasas and would like them to be destroyed. So they could not be included in the five classes.

What follows here is only my assumption and needs to be verified.

There are references to various groups of men ranked with regard to their spiritual attainments. These references are scattered throughout the book and when gathered at one place and analysed, they show the following.

1 Martya- मर्त्यः- This literally means mortal. This man does not bother about higher things in life. He is not an atheist like the rakshasa. He worships god and performs yagnas (possibly with with the help of the priests). He works, eats and enjoys the small pleasures of life. One day he dies leaving no trace. He is born to die. Bharati’s following verse describes him effectively.
தேடிச் சோறுநிதந் தின்று - பல
சின்னஞ் சிறுகதைகள் பேசி - மனம்
வாடித் துன்பமிக உழன்று - பிறர்
வாடப் பலசெயல்கள் செய்து - நரை
கூடிக் கிழப்பருவ மெய்தி - கொடுங்
கூற்றுக் கிரையெனப்பின் மாயும் - பல
வேடிக்கை மனிதரைப் போலே - நான்
வீழ்வே னென்று நினைத் தாயோ?

2 Nara:- नरः he is also known as कारु, वह्निः सबाधः, वाघतः He has a desire to progress spiritually. He listens to the sages and as advised by them worships the gods by performing yagnas using the mantras composed by the rishis. He acts as a priest for others. He can be said to be on the first step in the path of spiritual progress.

3 Rishi ऋषिः he is also known as विप्रः, विपः, कविः. A step above nara, he is more than a performer of yagnas. He recites the mantras composed by the ancient rishis. He also composes new hymns. It is he who prays for the welfare of all the five classes.

4 Maghona मघोनः It literally means wealthy. These maghonas are rich in spiritual wealth. Perhaps they lavish this on the lower classes. They are mentioned with reverence by the rishis. They do not pray for themselves and the rishis pray for them.

5 Suri सूरिः This seems to be the highest step before becoming a deva. They are also reverentially looked upon. Rishis pray for these also. They are, it seems, a step short of the devatvam.

Of the above five, except the term ‘martya’ all others are used in respect of devas also indicating that they had been through these stages before becoming devas.

One question naturally rises. After becoming deva, why should they be called by the inferior status terms?

One possible explanation is by an analogy.

Dr Radhakrishnan was a teacher first. He occupied many higher posts before becoming the President of India. His birthday began to be celebrated as teachers’ day after he became president. No doubt the post of a teacher was far inferior to that of a president. But it was his wish that his birthday should be teachers’ day because it was this post that enabled him to go up.
In the same way, the rishis could have wanted us to know that the devas had been through so many stages earlier.

 

[vikrama]

19 Immortality
Death and immortality are not opposed to each other says the Veda. They are like two birds sitting on a tree. 1.164.20, 1.164.30 So the rishis pray for both long life and immortality. Long life for body and immortality for soul. Here is a prayer for long life.

O God! You have blessed us with so many medicinal plants. With the help of the cures you have provided, may I sustain myself well, so that I could keep busy in productive work for a life span of one hundred years. Not only may I keep sickness out of my body, I should also remove sinful thoughts from my mind, and in particular ill-will against any fellow man. 2-33-2)

Here is a prayer for immortality

This world's imperial Kings, O Mitra-Varuna, ye rule in Holy Synod, looking on the light.
We pray for rain, your boon, and immortality. Through heaven and over earth the thunderers take their way. 5.63.2

RV speaks of three kinds of immortality.

1 When a son is born, the father feels he is born again through his wife. As the heredity line gets extended they feel continuity of existence.

I am a mortal and you are eternal, O God! I praise you with devotion, and ask you two favors: That we may earn glory, and That we may gain immortality through an unbroken line of descendants. 5.4.10

Satapata Brahmana 14.6.4.8.16 says आत्मा वै पुत्र नामासि,that is, O my son, you are myself.
This kind of immortality is quite easy to attain and almost all the people are blessed with this. But this does not make one entitled to worship. At the most the dead ancestor will be remembered and honoured for two or three generations of his family only, not by all.
2 The second kind of immortality is obtained by drinking Soma juice. This seems to be a mind-enlarging substance and makes one feel timeless. This is spoken of in RV.

We have drunk Soma and become immortal; we have attained the light, the Gods discovered.
Now what may foeman's malice do to harm us? What, O Immortal, mortal man's deception? 8.48.3

This kind of immortality, one feels within himself. Others do not find anything special about him. So this also does not entitle one to being worshipped.
3 The third kind of immortality comes from fame/ glory.

For glory born he hath come forth to glory: he giveth life and glory to the singers. They, clothed in glory, have become immortal. He, measured in his course, makes frays successful. 9.94.4

How does one attain fame? Only by doing great deeds, which are considered impossible for others. Standing on one leg for 100 hours is no doubt an impossible task. The man who performs this may get an entry into the Guinness book of records. He will not be worshipped unless his achievement results in the welfare of others.

So only those who perform great deeds for the benefit of a large number of people become famous, immortal and adorable. Larger the number of beneficiaries, the more famous he is.
Rbhus were such great men and they were bestowed immortality on by Savita.

 

[vikrama]

20 Aurobindo’s theory
'The human Rbhus attained devatvam. Hence it is possible for all to become devas.' Sri Aurobindo says.
I strengthen his view, by digging into the past of the other devas and showing that they were also humans.

Sri Aurobindo says that devatvam can be achieved by the exchange of the Falsehood for the Truth, of divided and limited being for integrality and infinity. Frankly, I can not understand what it means. I see in Rbhus’ story that great deeds performed selflessly took them to devatvam.

With this I conclude the first part of the serial. I will be back after a week. Meanwhile I request readers to point out factual inaccuracies or logical fallacies in my writings and to share their knowledege on these topics.

 

[vikrama]

Dear Sri Moorthy,
You have raised a very pertinent question in your private message. Permitted by you, I am replying to it here so that others also can join and share their knowledge.
“So is rig notion of immortality similar to relative to that of man or absolute sense?” - that is your question.

I do not think I have studied deep enough to answer your question but I will try my best to answer you with my present level of knowledge.

I have already said that RV speaks of three varieties of immortality. One through progeny and the second by entering into a state of timelessness by consuming Soma. The third got through fame is relatively more permanent.
The third variety of immortality in the RV is, I suppose, relative because –

1 There is at least one deva named Amsa. He is an Aditya. In spite of his noble birth as the son of Aditi, he is mentioned just once. While Indra and Agni are mentioned thousands of times, other gods are mentioned hundreds of times, this lonley god is pitiably kept in darkness. Since immortality is tantamount to fame, this god is inferior in fame and so in immortality too.

2 RV asserts frequently that devas are strengthened by prayers. It means that when a god ceases to receive prayers, he becomes weak and goes out of limelight.

3 History has shown us that vedic gods have lost patronage over the years and their places have been usurped by new gods like Siva and Visnu. In Silappadikaram, we read about festivals celebrated pompously for Indra and Varuna. Where are they now? Nowadays temple worship is the standard and these are not worshipped there. Of course we can not say that they are dead. They occupy a very minor place in the homas performed in Brahmin homes. Tomorrow they may be as good as dead, when all the people discontinue these homas and take to other methods of worship. Or there may be a resurgence and Indra will come to occupy his eminent place once again.

4 Some temples of Siva and Visnu enjoy very good patronage at a particular period and they fall on evil days later. (I wrote a poem on one recently which is posted separately in the same thread.) Some dilapidated temples suddenly shine into prominence and draw huge crowds.
I agree with you that everything is relative. There is one thing that is permanent. That is called satyam. (I have another theory that satyam means permanent.) This satyam is frequently mentioned in RV. Sometimes they call Indra satya, at others Agni and so on. But these are all encomiums. The real satyam is the rtam which controls the devas. I have written about rtam and satyam earlier in another serial and I will write about later also with some corrections.

Hope Sri Sangom and others will enlighten us more.

You say that I started the thread about questions about what happens after one dies and my recent posts discuss more about immortality- I will answer this and many more questions at the end of the serial.

The blue print is as follows.

Frequently mentioned words in RV- Devas, Yagna, Rtam.
Suffering and its causes and remedies.
Rituals
Boons prayed for by the rishis.
Gods – Indra, Agni, Varuna, minor gods
RV and modern Hinduism.- (how I found answers for the questions that baffled me earlier)

 

[vikrama]

திருக்கோட்டாறு

(காரைக்கால் அருகில் உள்ளது திருக்கோட்டாறு என்னும் பாடல் பெற்ற தலம். இன்று திருக்கொட்டாரம் என்று அழைக்கப்படுகிறது. அண்மையில் அத் தலத்தில் நான்கு நாட்கள் தங்கி இருந்தேன்.)

அன்றொரு நாளில் ஆளுடைப் பிள்ளை
அடியார் பலருடன் இவ்வூர் வந்தார்.
அன்றவர் கண்ட தெண்டிரை நீர்வயல்
குரவமர் மலர்ப் பொழில் குருந்த மாதவி
வண்ட லார் வயற் சாலி யாலைகள்
ஆடகம் பெறு மாட மாளிகை
இன்றும் உண்டு. யானும் கண்டேன்.

எங்கும் பசுமை நிரம்பக் கண்டேன்
இடை இடை வண்ணப் பூக்கள் கண்டேன்
தென்னை மரங்கள் தலையை ஆட்டி
தேன் மலர் வாசம் சுமந்து வந்த
வாயு தேவனை வணங்கக் கண்டேன்.

காற்றில் அசையும் செடிகளின் சலசல
கன்றை அழைக்கும் பசுவின் அம்மாவ்
பறவைப் பாடல் பற்பல பல வகை
பிக்விக் கொக்கொக் கிர்ரீய்ங் சிக்சிகி
(இன்னும் உண்டு. ஏட்டில் இடமிலை)
இத்தனை இசைகளும் இத்தனை ஒலிகளும்
இங்குள அமைதியை அதிகப் படுத்தின.

அகத்திய முனிவரின் ஆசிர மம் போல்
அழகு எளிமை அமைதி தூய்மை
இயற்கை அன்னையின் இதம் தரு அணைப்பில்
எழிலைப் பருகும் குழவியாய்க் கிடந்தேன்.
தவமே புரியத் தேவை இல்லை
தானே ஈசன் பேசும் இடமிது.

ஊரின் நடுவில் உள்ளது கோவில்
ஞானசம் பந்தர் வாழ்ந்த காலை
விரவி நாளும் விழாவிடைப் பொலியும்
தொண்டர் வந்து வியந்து பண்செயும்
கோட்டாற் றிலுயர் கோவில் என்று
கூறிய தென்னவோ இன்று வெற்றுக்
கனவாய்ப் பழைய கதையாய்ப் போனது.

ஊரே அமைதி, ஆலயம் விலக்கோ?
மணியை ஆட்டி உணவைக் காட்ட
மதியம் ஒரு முறை குருக்கள் வருகிறார்.
மாலையில் எவரோ விளக்கிடு வார்கள்.
மற்றையோ ரிங்கே வருவது இல்லை
இருக்கொடு தோத்திரம் இயம்புவார் இல்லை
மேளம் தாளம் மணிகள் ஏது?

பாலறா வாயர் ஆலயம் சுற்றி
சிற்றடி யாலே சீர்வலம் வந்து
சிறுகை தட்டித் தாளம் இட்டு
இசைத்த செந்தமிழ்த் தேவா ரத்தின்
இனிமையை நெஞ்சில் அசைபோட் டபடி
வண்டார் குழலி உடனுறை நாதன்
வானோர் பெருமான் ஐராவ தீசன்
முன்னை நாளிக் கோயிலின் சிறப்பும்
இன்றை நாளில் இயன்ற தாழ்வும்
ஒப்பு நோக்கியோ உள்ளம் நொந்தோ
தனிமையே துணையாய் தன்னில் தானாய்
மோனத் தவத்தில் மூழ்கி இருக்கிறான்.

 

[mskmoorthy]

Let me post my pm to Sri Vikrama here - His answer/reply has come in an earlier post and my question is appearing afterwards - I take this as a part of Kantian philosophy ( if a tree falls in the forest and if no one is there to hear the sound, does the falling tree make a sound ) (I am not trained in philosophy)

Dear Sri Vikram Sir:
Pranams. I chose to send a pm rather than post in the thread as my post may be misunderstood. I am NOT a scholar - I am asking these questions/doubts as a novice/naive person.

Also as a first step I have not read the book recommended by Sri Sangom Sir (Usually I try to get the books by Interlibrary loan (ILL) - I am already reading two books by ILL - one almost finished - after that I may request for that book)

You started http://www.tamilbrahmins.com/vedic-hyms/12632-layman-reads-rig-veda-2.html#post195888 asking about questions about what happens after one die. Your recent posts discuss more about immortality -http://www.tamilbrahmins.com/vedic-hyms/12632-layman-reads-rig-veda-6.html#post198175 andhttp://www.tamilbrahmins.com/vedic-hyms/12632-layman-reads-rig-veda-6.html#post198504

I am not sure that they are inter-related - Even the idea of immortality escapes me (I am more of relativistic person) - In that sense from the stand point of an ant or a firefly (whose life spans are 45 days and 2 month respectively) any human being may be viewed as immortal. So is rig notion of immortality similar to relative to that of man or absolute sense - I do not know what absolute sense means even.

I can find many reasons why I do not want to be immortal (if I am ever given that chance) - I do not know what state will I be in the position of immortality. (Statues seem very impermanent - like the statue of Sadam Hussain being taken down or Stalin's statues are being taken down - It is also ironical if one builds a statue for Karl Marx or Periya - who preached iconoclastism!) If my near and dear ones die, what is the point of me living?

Are these questions answered in rig veda (or these questions make no sense in any time period - let alone rig veda period).

You can post the answer in your thread (you can quote my email ) - I am eager to learn.

One of the two ILL books I am reading is The Riddle in Indian Life Lore and Literature by Durga Bhagwat, 1965) - I got this book reference from another ILL book (I just finished reading)The fragrant of roses by PP Ramachandran. I have read the fragrant of roses book - I will post my book review in the Tamil Brahmins Forum soon.

Hope you do not misunderstand me asking these questions.

Namaskarams

Moorthy

ps: If my questions do not make much sense in the context you are explaining rig veda, you can safely ignore my email.

 

[vikrama]

21 yajna
Now let us take up the word next most used in RV, that is, ‘yajna’ यज्ञः. It stems from the root ‘yaj’ यज् = to worship. The words derived from this are यज्ञः, यजति, यजीयान्, यज्ञियः, यजिष्ठः, यजत्र, यजमानः, यष्टवे etc. Words of this group occur more than 1000 times in RV.

Yaga and yajna
The word ‘yaga’ यागः is, nowadays, used synonymously with yajna. Yaga is not found in RV as this is a word of later origin. While ‘yaga’ remained frozen to mean the offering in the fire only, yajna has a wider connotation as will be seen subsequently.
Yajna
Worship in RV consists of five elements. Stoma, havis, namaskara, dhi (buddhi- holy thought) and yajna. The most important of them is yajna as it is the most used term.
Vedic worship of gods is through the medium of fire. RV speaks of no other worship than through fire. No temples, no idols, no abhishekam, no pradakshinam, no aarati. Agni is invoked and he is requested to carry the oblations to the devas. This pleases the devas and they come down to the place of yajna called vidatha. विदथः, sit on the barhis (बर्हिस् darbha grass) and drink the effused soma juice. In the exhilaration of soma, they shower boons on the yajamana, the performer of yajna. In an altar the fire is kindled and it is strengthened with samid समिध् (twigs) and grta घृत (clarified butter). While offering the above, mantras like svaha स्वाहा are uttered.

 

[vikrama]

22 The accompaniments of yajna
The food preparation called havis हविस् is offered in the kindled fire along with ghee. The food is usually fried barley. In certain mantras, RV speaks of animal sacrifice also as part of havis.
Stoma स्तोमः is prayer. Five kinds of prayer songs are mentioned in RV. What they refer to individually is not known. But it is clear that they are different from each other since they are used with a conjunction (e.g brahma and ukta, stoma or arka)

arka, ukta, gira, brahma, stoma (अर्क, उक्थ, गिरः, ब्रह्म, स्तोम). Besides there are other prayers like dhiti, manma, mati, gana धीतिः, मन्म, मतिः, गान. These may be another name for the five mentioned before or may be different.

Namaskara, (usually called nama नमः) is prostration.

Dhi धीः is buddhi, translated into English as holy thought. Perhaps it meant meditation.

Yajna is diferent from prayer, praise, havis, namaskara
Indra is not satisfied with yajna without prayer.10.10.58
Accepting this, our yajna and this our praise, O Soma, come and be thou nigh to prosper us. 1.91.10
Indra, we worship you with yajna, prayer and havis. 10.24.2
With prostration, I address heaven and earth at this yajna. 1.185.7
Serve we with yajnas, prostration and havis, the Steer of all the Gods, the Father. 4.50.6
As men win Indra's thought with yajnas, they win him with their stomas. 1.131.2
The priests, with ladles lifted up, worshipping here with holy thought (धीः), have brought this Agni for our aid. 3.27.6

From the above quotations, it is learnt that the word ‘yajna’ refers only to the fire-offering and does not cover the other components like stoma (prayer, praise), prostration, holy thought (buddhi) and havis. These are the yajna’s essential accompaniments and ‘yajna’ is incomplete without these.

 

[vikrama]

23 yajna has other meanings.

Devas perform yajna. 10.95.15 & 16. Devas perform yajna to Agni 5.21.3 Agni performs yajna to the devas on behalf of men 1.15.12.
Agni, you perform yajna यजति like a father to a son, a kinsman to a kinsman or a friend to a friend. 1.26.3
The chariot’s mighty strength was borrowed from the heaven and earth: its conquering force was brought from the wood. Perform yajna यज with havis to it, which is like Indra's bolt, which is bound round with cow-hide straps and which has the vigour of the floods. 6.47.27
O chariot, we offer these oblations हव्या; receive them. 6.47.28

The above statements suggest that yajna does not refer to offering in fire only but it means love/ mental regard/ reverence/ submission/ honour/ gratitude. Agni revers the other devas and carries food for them and they feel gratitude towards him and hence honour him mentally. Offering of ghee and havis are external symbols of this regard. They perform yajna to the chariot means that they regard the service rendered as great and honour it mentally.

Yajna, in Bhagavadgita, is described as a surrender of the lower self for the higher dimension of one's own being, known as the superior Self. Life as a Yagna or Sacrifice - The Teachings of the Bhagavadgita - Chapter 5

Submission is concerned with mind (emotional part). Prostration is done by body. Prayers are an act of vak (speech). Holy thought is related to buddhi (thinking part of the mind) . Thus yajna involves all the four – mind, speech, body and buddhi.

 

[vikrama]

24 Adhvara and yajna

The term ‘adhvara’ अध्वरः is taken as a synonym of yajna by Sayana. Sometimes this word is used as an adjective of ‘yajna’ and both words appear side by side e.g. अग्नि: यज्ञस्य अध्वरस्य चेतति 1.128.4. In such places he takes it to mean ‘perfect’. ध्वर means defect; अध्वर means defectless and hence perfect. He does not explain what is a perfect yajna and what is not. But this can be inferred by close observation.

While it is said that a yajna is incomplete without prayer etc., whenever the word adhvara is used no such accompaniment is mentioned. It indicates that adhvara means yajna complete with all its accompaniments – havis, soma, prayer, prostration, buddhi. A yajna without these is imperfect and we have already seen that devas are not satisfied with yajna alone and it needs to be accompanied by the above appurtenances. This agrees with Sayana’s meaning of adhvara – defectless.

One who toiling with yajnas brings you gifts, and performs yajnas, fulfilling your desire, to him do you draw near and accept his adhvara. Come well-inclined to us unto our songs and prayer.1.151.7

 

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25 Sri Aurobindo’s interpretation of adhvara
Sri Aurobindo derives ‘adhvara’ from adhvan= travel, road. So adhvara means the path of spiritual progress. I think it can be accepted in some places, but not in all places. I would like it to take it to mean the path of life.

Install Agni while the adhvara yajna advances. He makes our adhvara successful. 6.10.1 (Here the first adhvara means perfect and the second, life.)

We invoke Indra for worship of the Gods देवतातये, (we invoke) Indra while adhvara proceeds,
(we invoke) Indra, as worshippers in battle, (we invoke) Indra that we may win wealth. 8.3.5

WHO of you, Vasus, saves? who protects? O Heaven and Earth and Aditi, preserve us, Varuna., Mitra, from the stronger mortal. Gods, which of you at adhvara gives comfort? 4.55.1

In the above quotations, the meaning ‘the journey of life’ fits well for the word adhvara.

Right attitude
In a yajna the thing offered in the fire is not important but the attitude is. A rishi laments that he can not offer ghee, nor samid. Whatever timber is given with reverence that is acceptable to Agni, as good as ghee.

No cow have I to call mine own, no axe at hand wherewith to work, Yet what is here I bring to thee. 8.102.19

That which the white-ant eats away, that over which the emmet crawls- May all of this be oil to thee. 8.102.21

 

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26 Prayer more important

Honoured with yajna or with the worship of the sages' hymns मतीनां, O Maruts, listen to the call. 1.86.2

It indicates that the Martus accept the prayer without the external symbol of fire-offering. They consider hymns more important. Recall that yajna without prayer does not satisfy devas. But prayer without yajna is ok.

Growth of rituals in YV period

While RV gives more importance to prayer than the ritual, it is a departure from the basic tenets of RV that we see in YV, which lays great emphasis on rituals. This ritualism grew more in the time of Brahmanas which interpreted all the mantras in the light of rituals only. Sayana follows the pattern laid down by the Brahmanas. Hence he imposes the ritualistic meaning even though the mantra does not lend itself to such interpretation.

There are many examples, I am giving just one.

कया न: चित्र: आ भुवत् ऊती सदावृध: सखा कया शचिष्ठया वृता RV_4,31.1 “WITH what help will he (Indra) come to us, wonderful, ever-waxing friend; With what most mighty company?” - Griffith

“By what means will he, ever augmenting, wonderful, friend, be present with us, by what most effective rite?” Sayana - Wilson

Both the translations are similar in meaning except the last word ‘vrta’ which stems from the root वृ to encircle, enclose and hence it may mean companion, follower etc. One does not comprehend how it can be interpreted to mean ‘rite’.

 

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27 Modern meaning of Yajna

Brahmins are enjoined to perform five great yajnas as a daily ritual and this goes by the name of Brahma Yajna. This includes deva yajna (worship of the gods), rishi yajna (study of vedas), pitru yajna (worship of ancestors- not one’s own but the ancestors of mankind.), nr yajna (feeding the guests) and the bhuta yajna (feeding the cows and other animals dependent on us). Nowadays the first three are done symbolically, that too on tharpanam days, by sprinkling water. (How ironical that we study the vedas and honour the rishis by pouring water over our palms!)
Thus we find that the word yajna does not refer to offering in the fire only but it denotes all acts which are done with love, reverence, gratitude towards a great purpose.

Gandhiji referred to his spinning as yajna. Vinobha Bhave referred to the freedom fight as ‘svatantrata yajna’. These are in keeping with the real meaning of the word.

 

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28 Yajna and Sami

RV has a word ‘Sami’, शमिwhich is variously interpreted by Sayana – in some places as yajna 1.83.4, 4.34. in some places as act of kindness 4.33.4, 2.1.9. in some places as battle 1.87.5, 8.45.27. The Rbhus are said to have performed sami through which they attained immortality.4.33.4

When we go into it deeply we find that the basic meaning of sami is a deed which is beneficial to others and which involves hard work. Yajna is one of the samis. Battle is another sami. What Rbhus did were samis. Indra too became yagniya यज्ञिय (adorable with yajna) by his great deeds like propping up the heaven. 8.89.6 (That one can attain Indrahood by performing 100 asvamedha yajnas is a puranic concept which is not found in RV.)

Yajna and battle
So it is learnt that performing a yajna is a great deed. This is like fighting a battle. Note the following verse.

Both sides invoke him as they call on Indra when they stir forth (for battle) and turn to yajna. To us have Varuna and Mitra granted the Courser Dadhika, a guide for mortals.

Put simply, it means, both performers of yajna and fighters pray to Indra. To encourage them Mitra and Varuna have made the horse.

Horse is a symbol of irresistible bravery, persistence and tireless energy. These qualities of the horse are needed for both the warriors and the yajna-performers.

 

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29 yajna means great effort

Indra, protect yajna of the worshipper with yajna 3.32.12
Devas performed yajna with yajna. 1.164.50.

In these the first yajna means great deed and the second means great effort.
Yajna is spoken with toiling and the devas are requested to make it sweet.

How often does Indra come to aid and speed the one who toils and performs yajna? 4.23.2
Asvins, sprinkle the yajna with your whip which is sweet and pleasant. 1.22.3 (make our toil pleasant)
Tanunapat, You deal forth/ be present at (उप मासि), the sweet yajna brought by me who offer gifts and toils for you. 1.142.2

Performance of socially useful deeds with great exertion has been going on in the society uninterruptedly since long. This is mentioned by the following verses.

THE yajna drawn out with threads on every side, stretched by a hundred sacred ministers and one,- This do these Fathers weave who hitherward are come: they sit beside the warp and cry, Weave forth, weave back 10.130.1.

Good work for us, the glorious Night and Morning, like female weavers, waxen from aforetime, Yielders of rich milk, interweave in concert the long-extended thread, the web of yajna.

 

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30 Benefits of yajna

The devas help the performer of yajnas in attaining glory. But only the wise come up with proper attitude and effort to perform yajnas. Those not performing yajnas sink down.

Him whom your yajnas clothe, even as a woman with her robe, Asvins, you help to glory honouring him well. 8.26.13

The friends have sung in unison, the prudent wish to perform yajna: Down sink the unintelligent.9.64.21

Yajna is the centre of the earth. 8.13.29.

Yajna elevates men to the status of a rishi. 10.130.6

Yajna secures Indra’s friendship 10.62.1.

Yajna strengthens Indra 6.34.4

Yajna invigorates mind 8.92.21

Yajna and rtam

The word rtam is the next most used word. In most cases Sayana takes it to mean yajna, unjustifiably. That we will study in our next chapter.

 

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31 Soma and yajna

Matarisvan brought Agni from heaven, the Falcon brought Soma from the mountain. Strengthened by holy prayer Agni and Soma have made us ample room for yajna 1.93.6.

Soma is also an essential accompaniment of yajna. As said earlier, while havis is taken by Agni to the residence of devas, they come down to earth and sit on the ‘barhis’ (darbha grass) to partake of Soma. While both havis and soma are said to be strengthening the devas, soma is said to be a delighter too. This indicates that the earth is the ideal place for delights. Contrast this with the Buddhist teaching that the world is full of miseries and hence one should get away from this. This has influenced our Saivite saints and all of them consider the body as a basket of garbage and pray for quitting the world.

That the rishis enjoyed every bit of this world and life and considered that the world is a pleasant place to live in is enunciated in other places also.

Sure in the worlds he was a skillful Craftsman, he who produced these Twain the Earth and Heaven. Wise, with his power he brought both realms, together spacious and deep, well-fashioned, unsupported.4.56.3

Consider the following mantra, we use while offering tharpanam to our great grandfathers.

मधु वाता: ऋतयते मधु क्षरन्ति सिन्धव: माध्वी: न: सन्तु ओषधी: RV_1,90.6 6

For us, who live righteously, the breeze is fragrant; waters in the rivers are sweet; let the herbs be potent;

मधु नक्तम् उत उषस: मधु-मत् पार्थिवम् रज: मधु द्यौ: अस्तु न: पिता RV_1,90.7 7

Let our days and nights be happy; let the mother Earth be sweet as honey; let the father Heaven be like nectar;

मधु-मान् न: वनस्पति: मधु-मान् अस्तु सूर्य: माध्वी: गाव: भवन्तु न: RV_1,90.8 8 Let our plants be sweet for us, let the cows be sweet for us; and let the Sun be pleasant to us.

Though most are prayers for making the world sweet, the opening is an assertion that everything is sweet here. Are we not reminded of the Madhurashtakam. Everything connected with Krishna is sweet for his devotee.

अधरं मधुरं वदनं मधुरं नयनं मधुरं हसितं मधुरम् ।
हृदयं मधुरं गमनं मधुरं मधुराधिपतेरखिलं मधुरम् ॥१॥

1.1: (O Krishna) Your Lips are Sweet and Charming, Your Face is Sweet and Charming, Your Eyes are Sweet and Charming and Your Laughter is Sweet and Charming,
1.2: Your Heart is Sweet and Charming and Your Going is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.

Thanks:- Madhurashtakam: Adharam Madhuram - in sanskrit with meaning - Stotra on Sri Krishna

This brings to close the second chapter of the serial. There will be a break for a week during which I invite our readers to offer their comments, both good or bad, on the topics so far covered.

 

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32 rtam

The third most used word in RV is rtam. Rtam and its derivatives occur more than 600 times in it.

Sayana interprets it variously in various contexts. In most cases, he takes it to mean yajna. He does not hesitate to bend the sense of the whole mantra to suit this interpretaion of the word. His other meanings include water, sun, devotion, truth. It is the last one, that is found in the dictionaries. No doubt, rtam has other meanings given by Sayana. But the problem is that Sayana’s interpretations are mostly misplaced. Where it should mean ‘truth’, Sayana would have it as ‘water’ and so on. What is the root meaning of the term and how did the word come to acquire such diverse meanings, we are perplexed. So let us go into its etymology.

The root of rtam is ऋ = to go, to raise, to meet, to reach. It comes under 3 verb-classifications- I, III and V. Accordingly, the third person singular forms of this verb are rcchati ऋच्छति, iyarti इयर्ति, rnvati ऋण्वति. The past participle is rta ऋत gone, raised. If we study all the contexts where the verb is used, we find one thing common, that it is used in the sense of raise, excite, stir, instigate and inspire. Hence etymologically rtam means that which raises one higher. Let us keep this in mind in all the contexts. Then the inconsistencies of Sayana will be resolved and we get a clear picture of the purpose of the Vedas.

If rtam denotes truth, as the dictionaries declare, is it the same as satyam (truth) or does it denote a different kind of truth? Look at the following quotations where I have purposely retained the sanskrit word, so that you can yourself deduce the real sense of the term.
(Dawn is addressed both in singular and plural )

1 With horses harnessed by rtam, Goddesses, swiftly round the worlds you travel, arousing from their rest, O Dawns, the sleeping, and all that lives, man, bird, and beast, to motion. 4.51.5

2 There in the eastern region she, Heaven's Daughter, arrayed in garments all of light, appears. Truly she follows the path of rtam, nor fails, knowing well, the heavenly quarters. 1.124.3

3 She who has knowledge Of the first day's nature, is born refulgent white from out the darkness. The Maiden breaks not the rtam, day by day coming to the place appointed. 1.123.9

4 For the broad Sun was seen a path more widely laid, the path of rtam has been maintained with rays, the eye with Bhaga's rays of light. Firm-set in heaven is Mitra's home, and Aryaman's and Varuna's. Thence they give forth great vital strength which merits praise, high power of life that men shall praise. 1.136.2

The dawn and the sun follow rtam and go on their way. The dawn is led by rtam. What else could rtam be other than the regularity of functioning? Not only the sun, moon and other planets in the sky also keep moving on in a systematic way. This is eternal and has been going on for billions of years. This natural law is never violated. This natural order or eternal law is called rtam. For the rishis the sun is a symbol of rtam and they sometimes refer to the sun by this term. He is also called rtavan, (possessed of rtam) and rtavrdha (strengthener of rtam). Ushas is called ‘rtavari’ – possessed of rtam (feminine term of rtavan).

Thus rtam means the truth of the unfailing regularity of the movement of the sun etc.
When Sayana interprets rtam as ‘sun’ in the second, third and fourth examples above and says that the dawn follows sun, it reverses the order and makes no sense. Similarly his interpretation of rtam as ‘sacrifice’ in the first example, also does not make any sense.

 

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33 varuna

Who directs the sun and the dawn? The Vedic rishis named the directing power as Varuna, literally ‘all-enveloping’. According to RV, all the gods are guards of rtam. But Varuna has a special relationship with rtam. It is he, as the special guard of rtam, who sends the sun on his daily routine. In most cases he is accompanied by Mitra and Aryaman also.

VARUNA cut a pathway out for Surya, and led the watery floods of rivers onward. They, like mares in a race, speed on following rtam. He made great channels for the days to follow. 7.87.1

On rtam’s firm base the speeder of the Mornings, the Bull, has entered mighty earth and heaven. Great is the power of Varuna and Mitra, which, bright, has spread in every place its splendour. 3.61.7


Rtu

Rtu, meaning seasons, is derived from rtam. Look at the following mantra. The annual rotation of the sun, causing seasons, is picturised as a wheel of rtam.

Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during rtam. Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni. 1.164.11

Savita the God toils with rtam. He has spread the horn of rtam far and wide. Rtam has quelled even mighty men of war. 8.86.5

By their own power these twain (the sun and the moon) in close succession move; They go, as playing children, round the adhvara (on their path of journey ) and are born again. 10.85.18

 

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34 Rivers as a symbol of rtam

After the movement of the sun, what impressed the rishis and set them thinking is the river. The rivers keep on flowing in the same direction for ages. The rishis wonder, “How long have they been flowing? How much water has flowed so far? Will the ocean be ever filled?” For them, the rivers are also a symbol of the everlasting order of the universe. So water is called rtam and the rivers ‘rtavari’.

Where do the rivers get their water from? From rain. And the clouds? From the ocean. Thus there is a cycle that keeps revolving for ages. The rishis do not fail to take note that one part of the cycle, that is the evaporation of water, is hidden from the eyes.

Firm is this new-wrought hymn of praise, and fit to be told forth, O Gods. The flowing of the floods is rtam, Truth is the Sun's extended light. 1.105.12

The cloud is the Bull of all, and their impregnator. He holds the life of all things fixed and moving. May this rtam save me till my hundredth autumn. Preserve us evermore, O Gods, with blessings. 7.101.6

By rtam, the Immortal Goddesses the Waters, with sweet rich waves and uninjured, like a strong courser lauded in his running, sped to flow onward swiftly and for ever.4,3.12

THE streams unceasing flow to Indra, slayer of Ahi, Savita, God, rtam’s fulfiller, day after day goes on the sheen of waters. What time has passed since they were first set flowing? 2,30.1

Varuna, the Aditya, made them flow: the rivers run by Varuna's rtam. These feel no weariness, nor cease from flowing: swift have they flown like birds in air around us. 2.28.4

Loud has the heaven lowed, licking the other's youngling (the earth). On what world has the Milch-cow laid her udder? This Ila (earth) streams with the milk of rtam. Great is the Gods' supreme and sole dominion. 3.55.13

 

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35 The cow indicates the existence of a rtam

The third point observed by the rishis is the cow’s maturing. The young calf grows to become a cow in a few months. They wonder that the animal which had no milk till yesterday begins to give milk immediately on delivering a calf. There is something more wonderful. Whatever the colour of the cow, the milk is always white. (We have become so dull-headed as not to have a sense of wonder in these things. Familiarity has made us lose our sense of wonder.) Though only the cow is mentioned, by extension, it holds good for other animals and plants too.

I crave the cow's true gift arranged by rtam: though raw, she has the sweet ripe juice, O Agni. Though she is black of hue with milk she teems, nutritious, brightly shining, all-sustaining. 4,3.9

 

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36 Mothers of rtam

The heaven and earth are called the mothers of rtam. Again, day and night are also called the mothers of rtam. Two mothers for a child is absurd enough. Two pairs of mothers are far more. It shows that they should not be taken literally. Vedic style of expressions are enigmatic and have to be deciphered with some ingenuity. The rishis got the idea of rtam by observing heaven and earth and the natural order prevailing there. And they got it from observing the regularity of day and night also.

The Mother (earth) gave the father (heaven) his share of rtam: with thought, at first, she wedded him in mind. She, the coy Dame, was filled with dew prolific (rain): with adoration men approached to praise her. 1.164.8

From the foregoing we come to know that rtam is the order of nature, the eternal law, the rhythm and regularity, the incessant movement found in the universe. This is the rtam that keeps the universe in good stead.

 

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37 Other names of rtam - Vrata

Rtam has three aspects, vrata, svadha and dharma. Now let us take up vrata. व्रत
In the examples given hereunder, ‘vratas’ are mentioned as specific to each god, - like Indra’s vrata, Savita’s vrata etc.. Mitra and Varuna are said to have a special role in guarding vratas. They are called ‘drda vrata’ दृढव्रतः strong in their vratas. We also find that ‘vrata’ performs all the functions of rtam.

Honouring Indra’s victorious might, the cows follow close his many vratas to win them due preeminence. 1.84.12

Indra’s great work of manly might is heaven and earth, and Varuna and Surya keep his vrata; His vrata the rivers follow as they flow, him girt by Maruts we invoke to be our Friend. 1.101.3

Whither by day depart the constellations that shine at night, set high in heaven above us? Varuna's vratas remain unweakened, and through the night the Moon moves on in splendor 1.24.10,

Indra, exult in the juice we pour with Rbhu, Vaja and Saci. These homes wherein we dwell have turned themselves to you, as ordained by vratas of the Gods and dharmas of men. 3.60.6

These very bounteous Gods made the Sun mount to heaven, and spread the vratas of Aryas over the land. 10.65.11

The devas engendered, for their vratas, the heavens and earth, the waters, and the plants and trees. They filled the firmament with heavenly light for help: 10.66.9.

The wild beasts spread through desert places seeking their watery share which you have set in waters. The woods are given to the birds. These vratas of the God Savita none disobey. 2.38.7

O Agni, you are our protector, father, you cause us strength. We are your friends. Treasures in hundreds and thousands flock to you, the brave and protector of vratas. RV_1,31.10

Sages have traced the cause that dwell in distant and mysterious vratas. 10,114.2
None breaks your vratas, Agni, 1.69.4.

God’s vratas are excellent and eternal. No one can break or disobey them – neither the conniving enemies of men nor the wisest among us. Not even the Earth or the Heaven can challenge them. 3.56.1.

For Indra, the sublime, the far-pervading, have singers generated prayer and praises: The sages never violate his vratas.7.31.11

They were the Gods' companions at the banquet, the ancient sages true to vratas. The Fathers found the light that lay in darkness, and with effectual words begot the Morning. 7.76.5.

Like rtam, vratas are also meant to be followed by men. Violation of rtam and vrata is a sin and it leads to suffering caused by the devas.

Foremost be he who brings you food, O Mitra, who strives to keep your vrata, Aditya. He whom you help never is slain or conquered, on him, from near or far, falls no affliction. 3.59.2.(This prayer forms part of our sandhya vandanam)

प्र स: मित्र मर्त: अस्तु प्रयस्वान् य: ते आदित्य शीक्षति व्रतेन न हन्यते न जीयते त्वा ऊत: न एनम् अंह:
अश्नोति अन्तित: न दूरात्

When we most ignorant neglect your vratas, O Deities with whom is knowledge, Wise Agni shall correct our faults and failings, skilled to assign each God his fitting season. 10.2.4.

Indra in battles help his Aryan worshipper, he who has hundred helps at hand in every fray, in frays that win the light of heaven. Plaguing those not following the vratas, he gave up to Manu's seed the dusky skin; Blazing, as it were, he burns each covetous man away, he burns, the tyrannous away. 1.130.8

So we conclude that vratas are the same as rtam but they are spoken of in relation to a god.

 

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38 Dharma

It is rtam that causes sun rise and sunset. It causes the rain and the rivers. Again it is rtam that causes a calf to grow into a cow and yield milk. Such natural movements sustain the world. So it is called Dharma which etymologically means sustaining. This is derived from the root ‘dr’- to sustain, bear. It means that which sustains the world is dharma. So dharma is synonymous with rtam. Varuna is called the protector of dharma.

Indra, you have spread abroad the streams by dharma, and in the field the plants that blossom and bear seed; You have made the matchless lightnings of the sky, vast, compassing vast realms, fit for our praise are you. 2,13.7

Wise, with your dharma and magic power you guard the vratas, Mitra-Varuna. You, by rtam, govern all the world. You set the Sun in heaven as a refulgent car. 5,63.7

FILLED full of ghee, compassing all things that be, wide, spacious, dropping honey, beautiful in their form, The Heaven and the Earth by Varuna's dharma, unwasting, rich in germs, stand parted each from each. 6,70.1

O Varuna, whatever the offence may be which we as men commit against the heavenly host, When through our want of thought we violate your dharmas, punish us not, O God, for that iniquity. 7,89.5

FORTH on their way the glorious drops have flowed for maintenance of dharma, Knowing this sacrifice's course. 9,7.1

Soma, you ordain the dharmas. 9,64.1

He on whose high dharma the heavens and earth depend, that Soma flows on obtaining Indra's friendly love. 9,86.9

May Soma by Mitra's and by Varuna's dharma flow furthering the lofty rtam. 9,107.15