The vedam speaks thus in Rig: Vak suktham: Vak Suktham 10 125 Rig vEdam
This Suktha is from Rig Veda <http://www.hindupedia.com/en/Rig_Veda>. It is also known as the “Devi <http://www.hindupedia.com/en/Devi> Suktha”. Vak is literally “word” but could also mean ability of thought and speech Aham Rudrebhir vasubhir charami, Aham aadhithyer uta vaisvadevaii, Aham mithra varunobha bibharmi, Aham indragni, aham ashvinobha. I move with Rudras and Vasus, I walk with the Sun and other Gods, I esteem mithra, varuna And Indra, fire and the Aswini devas. Aham somam ahaanasam bhibhrami Aham thwashtaaramr utha pooshanam bhagam, Aham dadhami dravinam havishmathe, Supravye yajamanya sunwathe. I esteem Soma <http://www.hindupedia.com/en/Soma>, which is extracted, I support thwastri, pushan and bhaga <http://www.hindupedia.com/en/Bhaga>, I give wealth to those who perform yagna, Who reach the gods with offerings. Aham rashtri samgamani vasoonaam, Chikithushee pradhamaa yagniyaanaam, Thaam maa devaa vyadhaduha puruthra, Bhuristhathram bhooyar visayanthim. I am the one who gives wealth to the nation, I am the first one to whom this sacrifice is addressed, The gods have found my manifoldness, And enter in to it and take possession of the manifoldness. Mayaa so annamathi yo vipasyathi,Ya pranithi y aim shrunothi yuktham, amaanathvo maam tha upa kshiyanthi, Shrudhi shruthi shraddivam they vadami I am the power which makes one eat the food, to see, to breath, And to hear what I am saying, They who do not believe me perish, And I am telling you the truth, hear with attention. Aham yeva swayam idham vadhami, Jushtam devebhir utha manushebhi, Yam kaamaye tham tham ugram krunomi, Tham brahmanam tham rishim tham sumedham, I am myself telling this, Which man and gods should try to understand, “The one whom I love, I make him mighty, I Make him Brahman <http://www.hindupedia.com/en/Brahman>, I make him the sage, and I make him wise.” Aham rudhraya dhanura thanomi, Brahmadwishe sharave hanthava vu, Aham janaaya samadham krunomi, Aham dhyayaprithwi aa vivesha. I stretch the bow to Rudra, So that he who hates Brahmam is hurt by the arrow, I bestow equality on people at war, I am throughout the heaven and earth. Aham suvepitharamasya moordhan, Mama yonir apswatha samudhre, Thatho vi thishte bhuvananu vishwotha, Amum dhyam varshamanopam vishva utha. I brought about the progenitor in to earth, I sprang from the water of the ocean, And from there I spread throughout the universe, I touch that heaven with a <http://www.hindupedia.com/en/A> flowering body. Ahameva vatham yiva vatha yiva pravami, Arambhamana bhuvanani viswam, Paro dhiva para yena prithwya, Yaithavathi mahinaa sam bhabhoova. I blow like the fierce winds, Which commences from the universe, Which extends far beyond heaven and far below the earth, And I have become very gross because of this. R.L.Kashyap, "Veda <http://www.hindupedia.com/en/Veda> Manthras and Sukthas," Aurobindo <http://www.hindupedia.com/en/Aurobindo> Kapali Shasthri Institute of Vedic Culture, Bangalore, 2007 xxxxxxxxxxxxxxxxxxxxxxxx *Chapter 2: Pancha Mahabhuta Viveka – Discrimination of the Elements Verses 1-18* *Sad-advaitaṁ śrutaṁ yat-tat-pañca-bhūta vivekataḥ, boddhuṁ śakyaṁ tato bhūta-pañcakaṁ pravi vicyate* (1). In the Chhandogya Upanishad's Sixth Chapter, Uddalaka instructs his disciple and son Svetaketu, and pronounces a great statement. *Sad eva, saumya, idam agra āsīd* (C.U. 6.2.1): Being alone was. To understand the meaning of this statement that Being alone was before the creation of this world, we have to conduct an analysis of the involvement of Being in creation through the study of the five elements, the *pancha bhutas*—earth, water, fire, air, ether—which are the stuff of this world. A study of the inner constitution of these five elements will also enable us to know what kind of involvement there is of this Pure Being in these five elements. Therefore, for the sake of understanding the true meaning of this proclamation “Existence alone was” we now try to go into an investigation of the nature of the five elements. This is the subject matter of the Second Chapter. What are the five elements? The gross elements are space or sky (*akasha*), air, fire, water, earth; and the inner constituents are *sabda*,* sparsa*, * rupa*,* rasa*,* gandha.* These words must be remembered because they will be coming again and again in some way or other. *Śabda-sparśau rūpa-rasau gandho bhūta-guṇā ime, eka-dvi-tri-catuḥ pañca guṇāḥ vyomādiṣu kramāt* (2). The qualities of these elements are, in respective order: sound, which is the quality of space; touch, which is the quality of air; form, which is the quality of fire; taste, which is the quality of water; and smell, which is the quality of earth. These are the qualities of the five elements. Only one quality can be seen in space. Space can reverberate sound, but we cannot touch it, taste it, smell it, etc. Space can only cause an atmosphere for creating a vibration of sound, and as nothing else is possible there, sound alone is the quality of space. But of air, there are two qualities. Air can make sound, and also it can be felt. It can be touched. Sound is the quality of space; sound and touch are the qualities of air. But fire has sound, touch and form, so we can see it. As for water, we can hear its sound, we can touch it, we can see it, and we can taste it. (4 qualities) But we cannot taste fire, taste air, taste space, etc(3 qualities) . Earth has five qualities. It can create sound, it can be touched, it can be seen, it can be tasted, and it can be smelled. Smelling is the quality only of earth, and so earth has five qualities. Water has four, fire has three, air has two, and space has only one quality. This is the meaning of *eka-dvi-tri-catuḥ pañca guṇāḥ vyomādiṣu kramāt*, the second half of the verse. Now it is said that certain of these elements make sound, etc. What kind of sound do they make? *Prati-dhvanir viyacchabdo vāyau bīsīti śabdanam, anuṣṇā-śīta saṁsparśaḥ vahnau bhugu-bhugu-dhvaniḥ* (3)*Uṣṇa-sparśaḥ prabhā-rūpaṁ jale bulu-bulu dhvaniḥ, śīta-sparśaḥ śukla-rūpaṁ raso mādhūryam īritaḥ *(4). *Bhūmau kaḍakaḍā-śabdaḥ kāṭhinyaṁ sparśa iṣyate, nīlādikaṁ citra-rūpaṁ madhurāmlādiko rasaḥ* (5). *Prati-dhvanir viyacchabdo*. Space does not make sound by itself. It causes refraction and reverberation of sound—an echo. Echo is the sound that is produced by space. What kind of sound is made by air? It goes whoosh. The word ‘bees' is used here: *bīsīti śabdanam*. What is the touch of air? It is neither hot nor cold. Air has no quality of this kind; it is hot when it is charged with heat, and it is cold when it is charged with cold: *anuṣṇā-śīta saṁsparśaḥ*. Fire can also make sound. When it flames forth, it makes a sound like *bhugu-bhugu*: *vahnau bhugu-bhugu-dhvaniḥ*. What is the quality of fire? It is heat: *uṣṇa-sparśaḥ*. The touch of fire is heat, and its form is radiance: *prabhā-rūpaṁ*. What is the sound that water makes? *Bulu-bulu:* *jale bulu-bulu dhvaniḥ*. Its quality is cold when we touch it, and also its quality is white. White is the colour of water, and its taste is very sweet. That is why we drink water. What is the sound that earth makes? *Kada-kada* is the sound that is made if something breaks, if something falls. *Bhūmau kaḍakaḍā-śabdaḥ*: This is the earth sound. Hardness is its touch, and its colour is green, blue, yellow, etc. Varieties are the colours of objects made of earth: *citra-rūpaṁ*. Earth's taste, such as sweetness, bitterness and so on, are all qualities of objects, things made of earthly substance. *Surabhī tara gaṇdhau dvau: *It has also got a smell—a good smell, a bad smell, a fragrance or a bad odour. These are the five qualities of earth. There are five qualities in earth, four in water, three in fire, two in air, one in space. This is how we have to understand the manner of the functioning of these elements. Only earth has all the qualities of the original causes from where it has come. This group of five elements can be perceived only through the sense organs, which are correspondingly connected with these elements, and the sense organs connected with these elements respectively are: *surabhī tara gaṇdhau dvau guṇāḥ samyag vivecitāḥ, śrotraṁ tvak cakṣuṣi jihvā ghrāṇaṁ cendriya pañcakam* (6). Sound can be heard by the ear, touch can be felt by the skin, form can be seen by the eyes, taste can be felt by the tongue, and fragrance or smell can be received by the nose, through the nostrils. These are the five sense organs. There is a connection of the sense organs with the five elements. In the Bhagavadgita there is a beautiful statement. *Guṇā guṇeṣu vartante* (B.G 3.28): Qualities or properties of *prakriti* move among properties of *prakriti* when any perception takes place. The *sabda tanmatra*, the potential of sound that is outside in space, comes in contact with the very same *tanmatra* in the eardrum; there is a correspondence between the two, and we hear the reverberation of sound. So is the case with the other sense organs. The corresponding object of sensory perception in each case is respectively the connection between the quality of one particular element in relation to the particular sense organ which is also made up of the same element. So it is as if waves are dashing on waves in the body of the ocean. The element inside in the form of the sense organs dashes against, or comes in contact with, the same element outside in objects. *Prakriti* is perceiving *prakriti.* Sense organs come in contact with the objects. We generally say, “I am seeing the objects.” It is a confused statement. It is not ‘I'; it is the sense organs that come in contact—*matra sparsa*, as the Bhagavadgita calls it. *Mātrāsparśās tu kaunteya śītoṣṇasukhaduḥkhadāḥ* (B.G. 2.14): The principles of matter constituting outside objects as well as internal sense organs bring about the feeling of these sensations of heat, cold, sound, touch, etc. *Karṇādi golakasthaṁ tacchabdādi grāhakaṁ kramāt, saukṣmyāt kārayānumeyaṁ tat prāyo dhāved-bahir- mukham* (7). These senses are located in certain organs which are physical in their nature. The sense of sight is in the eyeballs, the sense of hearing is in the eardrums, etc. All the senses are subtle forces that are operating through physical media which are called the sense organs. The eardrum does not hear. The eyes do not see. They are only the medium of expression of a force which causes the perception of colour, sound, and the like. These senses cannot be seen with the eyes. As we have studied in the First Chapter, these senses of knowledge are constituted of subtle potentials of the *sattva guna* of *prakriti*; therefore, *sattva* not being an object of perception, the senses cannot be seen. They are the perceivers and, therefore, who will perceive them? The eye cannot see itself and the ear cannot hear itself on account of the intense subtlety of these senses, because of their being made of *sukshma tattvas*—that is, *tanmatras*. *Tanmatras* cannot be seen. They are subtle, as they are made of the *sattva* portion of the cosmic *prakriti*. *Sattva* is an equilibrium of force; therefore, it cannot be seen. Equilibrium cannot be seen. Only distraction, objectivity, can be seen with the eyes. Therefore, on account of the subtlety of the senses involved, due to their being constituted of the *sattva guna* of *prakriti*, they cannot be seen as we see objects. What is the actual function of the senses? It is running outside: *prāyo dhāved-bahir-mukham*. The senses have only one work. Like dogs running here and there, the senses never keep quiet. They run continuously from morning to night. Right from the time we wake up till we go to sleep, the senses run out and compel our consciousness to lodge itself in things which are other than its own Self. The Atman becomes the *anatman*, as it were, due to the force of the senses that drag the mind and the consciousness outside in space and time. They are extroverted totally—*dhāved-bahir-mukham*. *Kadācit-pihite karṇe śrūyate śabda āntaraḥ, prāṇa vāyau jāṭharāgnau jalapāne'nna-bhakṣaṇe* (8). Sometimes when we close the nostrils and both ears, we can hear the internal sound. This is a kind of *mudra* in yoga, and if we go on doing this for a long time we will hear a kind of subtle vibration-like sound from inside the body; *anahata sabda* it is called. It is not a sound created by contact of one thing with another thing; it is a sound automatically created by the movement of *prana* inside. We can hear this by closing the nostrils and the eyes and ears for some minutes. When the *pranas* move inside, when the gastric juices are operating, when we drink water or eat food, we can feel some sound. There is an internal sound. We can feel it when we eat or drink, or when the gastric juices are acting or the *pranas *are moving—*prāṇa vāyau jāṭharāgnau jalapāne'nna-bhakṣaṇe* *Vyajyante hyāntarā sparśā mīlane cāntaraṁ tamaḥ, udgāre rasa gandhau ca ityakṣaṇā māntara grahaḥ* (9). We can see darkness when we close our eyes and press our eyeballs. There is a kind of perception—a perception not of colour, but of absence of colour, just as in sleep there is perception not of anything, but of nothing. *Udgāre rasa gandhau*: We can also have taste inside, by belching or hiccough. When we belch, sometimes there is some taste coming up from the stomach, and there is also smell, *gandha*. *Ityakṣaṇā māntara grahaḥ*. These are the descriptions of the manner in which we can also see the operation of the senses inside, apart from their operation outside. *Pañcokty ādāna-gamana visarg-ānandakāḥ kriyāḥ, kṛṣi-vāṇijya-sevādyaḥ pañcasvantar bhavanti hi* (10). Whatever we have spoken of just now refers to the senses of knowledge. But there are senses of action also, namely, grasping with the hands, moving with the legs, excretion through the aperture, etc. All actions such as agriculture, industry, and office work also come under these categories of the five active organs. Speaking, walking or locomotion, grasping, excretion and generation—these are the external actions, and every other work that we do is included within these five. Even when we do office work, we are only grasping something or moving, and so on. Therefore, nothing in the world can be outside the purview of these five activities of the five *karmendriyas*, or active organs, apart from the five senses of knowledge. The five senses of knowledge give us knowledge of things outside; they cognise things or see things. The five organs of action create varieties of movement, as mentioned. So we have ten organs—five of knowledge and five of action. Every other activity comes under these. The whole world is nothing but a huge conglomeration, permutation and combination of the activities of these sense organs, which are ten in number. The whole world is this much only—entirely sensory. *Vāk-pāṇi-pāda-pāyūpasthair akṣais tat kriyājaniḥ, mukhādi-golakeṣv āste tat karmendriya pañcakam* (11). These organs of action are located, as in the case of the senses of knowledge, in certain parts of the body. Grasping is of the hands, locomotion is of the feet, speech is of the tongue, and excretion and generation are of the lower organs. They are forces in the same way as the senses of knowledge are forces, but are lodged in certain parts of the body; that is the physiological system. The physiological system is the location for the action of both the senses of knowledge and the organs of action. They are all situated in the face, the eyes, etc., as it has been already described. The mind is something very strange. It is different from the sense organs, which give us knowledge and which also act. It is the king. It is Indra. Allegorically explained, the gods are actually the senses. Indra, the ruler of the gods, is the mind. Azhwar's source in sanskrit KR IRS 2 1 23 On Mon, 2 Jan 2023 at 06:39, Chittanandam V R <[email protected]> wrote: > > திருமழிசைப் பிரானின் மிகப் பிரசித்தமான பாடலைப் பார்க்கலாம். > > > சொல்லினால் தொடர்ச்சி நீ; சொலப்படும் பொருளும் நீ; > சொல்லினால் சொலப்படாது தோன்றுகின்ற சோதி நீ; > சொல்லினால் படைக்க நீ படைக்க வந்து தோன்றினார்; > சொல்லினால் சுருங்க நின் குணங்கள் சொல்ல வல்லரே! > > > 'சொல்' என்று ஆழ்வார் சொல்வது வேதங்களை. > > “வேதங்களின் தொடர்ச்சி நீயே. வேதங்கள் சொல்லும் பொருளும் நீதான். வேதத்தாலே > அளவிட்டு அறியப்படாமல் வெளிப்படும் பரஞ்சோதியும் நீதான். நீ கொடுத்த வேதத்தாலே > படைப்பதற்குத் தோன்றிய பிரம்மனும் நீ. வெறும் சொற்களால் சுருக்கமாக உன் > குணங்களை சொல்லிவிட முடியுமா?” > > > அவருடைய திருச்சந்த விருத்தத்தின் முதல் பாட்டே கொஞ்சம் தலை சுற்றும். > > > "பூநிலாய ஐந்துமாய் புனல்கண்நின்ற நான்குமாய்த் > தீநிலாய மூன்றுமாய்ச் சிறந்த காலிரண்டுமாய் > மீநிலாயது ஒன்றுமாகி வேறுவேறு தன்மையாய் > நீநிலாய வண்ணம் நின்னை யார்நினைக்க வல்லரே!" > > > இது என்ன கீழ்க்கணக்கு? ஐந்து, நான்கு, மூன்று, இரண்டு, ஒன்று என்று? > > ஆழ்வார் சொல்வது ...பிரபஞ்சத்தில் நாம் வெளிப்படையாக உணரும் நிலம், நீ்ர், > தீ, காற்று, ஆகாயம் என்னும் இயற்கையின் குணங்களை...பூமிக்கு ஐந்து குணங்கள், > நீருக்கு நான்கு குணங்கள், தீக்கு மூன்று குணங்கள், காற்றுக்கு இரண்டு > குணங்கள், ஆகாயத்திற்கு ஒரு குணம் என்று நீ இருப்பதை யாரால் நினைத்துப் > பார்க்கமுடியும் என்று வியப்படைகிறார். > > பூமிக்கு சப்தம், ஸ்பர்சம், ரூபம், ரஸம், கந்தம் அதாவது ஒலி, தொடுகை, உருவம், > சாரம் (ருசி), மணம் என்று ஐந்து குணங்கள் உள்ளன. > > நீருக்கு அவைகளில் நான்கு குணங்கள் மட்டும் உண்டு. ஒலி, தொடுகை, உருவம், > சாரம். அதற்கு வாசனை கிடையாது. > > நெருப்புக்கு சப்தம், தொடுகை, வடிவம் என்று மூன்று மட்டும் உண்டு. சாரம், > மணம் இரண்டும் இல்லை. > > காற்றுக்கு சப்தம், தொடுகை இரண்டும் உண்டு. உருவம், சாரம், மணம் இல்லை. > > ஆகாயத்திற்கு சப்தம் மட்டுமே உண்டு. > > இக்கருத்து பரிபாடலில் நல்லெழுதியார் என்பவர் இயற்றிய பதின்மூன்றாம் பாட்டில் > அப்படியே இருக்கிறது. > > "சுவைமை இசைமை தோற்றம் நாற்றம் ஊறு > அவையும் நீயே அடுபோர் அண்ணால் > அவையாவை கொள்ளும் கருவியும் நீயே." > > என்னும்போது சுவை, ஒலி(இசை), உருவம் (தோற்றம்), மணம் (நாற்றம்), தொடுகை (ஊறு) > இவைகள் எல்லாம் நீதான். அவைகள் அனுபவிக்கும் புலன்களும் நீயே என்கிறது. > > > மேலும் விளக்கமாக ஒரு 'ரிவர்ஸ் கவுண்ட் டவுன்' வருகிறது. > > > "முந்தி யாம் கூறிய ஐந்தனுள்ளும் > ஒன்றனில் போற்றிய விசும்பும் நீயே; > இரண்டின் உணரும் வளியும் நீயே; > மூன்றின் உணரும் தீயும் நீயே; > நான்கின் உணரும் நீரும் நீயே; > ஐந்துடன் முற்றிய நிலனும் நீயே; > அதனால் > நின் மருங்கின்று மூவேழ் உலகமும்!" > > > ஆறாம் நூற்றாண்டில் வாழ்ந்த திருமழிசை ஆழ்வார் நிச்சயம் இந்தப் பரிபாடலைக் > கேட்டு ரசித்திருக்கவேண்டும். > > -Sujatha > ******************************************************* > > சித்தானந்தம் > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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