RV YV TB PART VII KR IRS 30923
*Khaṇḍikā 10*
evā na devy aditir anarvā ।
viśvasya bhartrī jagataḥ pratiṣṭhā ।
punarvasū haviṣā vardhayantī ।
priyaṃ devānāmapyetu pāthaḥ ।
Just so is the boundless goddess Aditi, the steadfast supporter of the
entire world. She causes an increase in the two Punarvasus with a
burnt offering,
even the beloved of the divine ones may partake in the food. The two
Punarvasus refer to the two bright stars, Castor and Pollux, found within
this *nakṣatra*.
*Khaṇḍikā 11*
bṛhaspatiḥ prathamaṃ jāyamānaḥ ।
tiṣyaṃ nakṣatram abhisam babhūva ।
śreṣṭho devānāṃ pṛtanāsu jiṣṇuḥ ।
diśo nu sarvā abhayanno astu ।
Bṛhaspati being born first arose in the *nakṣatra *of Tiṣya. Foremost of
the divine ones and victorious in battles. Indeed, may it be free from fear
for us in all directions.
*Khaṇḍikā 12*
tiṣyaḥ purastāduta madhyato naḥ ।
bṛhaspatirnaḥ paripātu paścāt ।
bādhetāṃdveṣo abhayaṃ kṛṇutām ।
suvīryasya patayaḥ syāma ।
May Bṛhaspati and Tiṣya protect us from the beginning, from the middle, and
from the end of us. Fearlessly may the two oppress and hurt the enemy. We
should be lords of great strength.
*Khaṇḍikā 15*
upahūtāḥ pitaro ye maghāsu ।
manojavasaḥ sukṛtaḥ sukṛtyāḥ ।
te no nakṣatre havamāgamiṣṭhāḥ ।
svadhābhiryajñaṃ prayataṃ juṣantām ।
Those who are performers of good having quickness of mind of those good
deeds to be done called the Pitṛs among the Maghās, those are coming the
quickest to the oblation for us during the *nakṣatra*. With the food
offerings to the Pitṛs delivered into the *yajña *may those be relished.
*Khaṇḍikā 16*
ye agnidagdhā ye'nagnidagdhāḥ ।
ye'mullokaṃ pitaraḥ kṣiyanti ।
yāgṃśca vidmayāṃ u ca na pravidma ।
maghāsu yajñaṃ sukṛtaṃ juṣantām ।
The Pitṛs who were consumed by fire or not consumed by fire {buried and
could not be burnt due to far away from them) and whom we knew and did not
know, dwelling in the world of joy, may those be fond of the good performed
in the *yajna *among the Maghās.
*Khaṇḍikā 20*
bhago ha dātā bhaga itpradātā ।
bhago devīḥ phalgunīrāviveśa ।
bhagasyettaṃ prasavaṃ gamema ।
yatra devaiḥ sadhamādaṃ madema ।
Indeed, Bhaga as a giver and indeed, Bhaga as a great giver, Bhaga attained
the divine Phalgunīs. Indeed, we should approach that fruit of Bhaga, where
we should rejoice in fellowship with the divine ones.
*Khaṇḍikā 23*
tvaṣṭā nakṣatramabhyeti citrām ।
subhaṃ sasaṃyuvatiṃ rocamānām ।
niveśayannamṛtānmartyāṃśca ।
rūpāṇi piṃśanbhuvanāni viśvā ।
Tvaṣṭā approaches the *nakṣatra *of Citrā, auspicious and shining with
youth. Causing one to be joined to immortals and mortals and adoring forms
and creatures everywhere.
*Khaṇḍikā 30*
pṛthvī suvarcā yuvatiḥ sajoṣāḥ ।
paurṇamāsyudagācchobhamānā ।
āpyāyayantā duritāni viśvā ।
uruṃ duhāṃ yajamānāya yajñam ।
The earth, glorious united with youth. The shining Paurṇamāsī arose. Curbed
misdeeds to be obtained everywhere for the yajamāna with the great *yajña *of
boons.
Every verse of the taitriya brahamana speaks about the nakshatras connected
with a deva and function attached to it or them.
All so far would have shown that astronomical factors and yagna and
devatas were discussed in the Brahmama of Taitriya. In Taitriya Aranyaka,
th eopening verse says,” 1.2.1-11: The Time Cycle
“ Smrutih pratyakshamaitihyam, anumaanash chatushtayam, etairaaditya
mandalam sarvaireva
vidhaasyate/ Suryo mareechi maadatte, sarvasmaad bhuvanaadadhi, tasyaah
paakavisheshena smrutam
kaalavisheshanam/ Nadeeva prabhavaatkaachit, akshayyaatsyandate
yathaa,taannadyo~bhisamaayanti,
sorussatee na nivartate/ Evam naanaasamutthaanaaha , kaalaah samvatsaram
shritaaha, anushashcha
mahashashcha, sarve samavayantritam/ Sataih sarvaih amaavishtaha, ooruh
sanna nivartate/
Adhi samvatsaram vidyaat tadeva lakshane/ 5 Auubhishcha mahadbhishcha
samaaroodhah
pradrushyate, samvatsarah pratyakshena naadhisatvah pradrushyate/ Pataro
viklidhah pingaha, etad
varunalakshanam, atrait adupadrushyate sahasram tatra neeyate/ Ekagmhi
shiro naanaa mukhe,
krutsnam tadrutulakshanam, ubhayatah saptendriyaani jalpitam tveva dihyate/
Shukla krishne
samvatsarasya dakshinavaamayoh paarshvayoha tasyaishaa bhavati, shukram te
anyadyad yajatam te
anyat / Vishurupe ahanee dyouh ivam asi vishvaa hi maayaa avasi svadhaavaha
bhadraa te
pooshanniha raatirastviti/ Naatra bhuvanam na pooshaa na pashavaha,
naadityah samvatsara eva
pratyakshena priyatamam vidyaat, etadvai samvatsarasya priyatamagm roopam
yo~sya mahaanartha
utpatsyamaano bhavati idam punyam kurushveti tamaaharanam dadyaat
This anuvaka discusses the
concept of Time-Samvatsara- Pushan {KR is SUN} and Absolute Brahman. There
are four fold apects of proofs viz. criptures/ Shrutis -Perceptions or
Smtitis-Historical Information and Inferences. Bhagavan Bhaskara‟s kiranas
take into account all these four aspects - both transparent and deducive; what
is praana or the vital
energy! How food is created! How the Beings in Srishti, especially those
humans who are clearly expressive have pleasures and pains as also likes
and dislikes. It is said that a river is noticed to flow always since
several streams and water bodies are directed there into; that is how
emerges the concept of „kaala maana‟ or thecycle of Time. Several units of
time like „anu‟ or minute adds up to „Samvatsara‟ as perfectly organised in
the Time Machine an the analogy of river flows. The kaala maana could be
broken into small or big units. But indeed, the Supreme Self or the „adhi
sattva‟ is neither divisible nor measurable! There are three aspects of
vision by the eyes: viz. patara-viklidhah and pingah -or the skin covering
the eyes- the retina which denotes the watering mechanism of the eyes-and
yellow / smoky colour of the vision or of the Varuna Deva‟s nature; this
deity could view infinities like the distant oceans.
Similarly the short distant vision is perceiavable by ordinary Beings but
the celestial vision of Varuna could see the „ayanas‟ like of
uttara-dakshina or the bi-yearly time slots; the Rithus or six Seasons. In
between these units, there are two phenomena viz. „jalpitam‟ or
casually-even hazily- cognisable and anothr is „dihyate‟ or perfectly
understood. Thus the Samvatsara has two flaps of the eyes viz. the right
and the left viz. shukla and dakshina ayanas. Pusha Deva! this is how, one
form of your swarupa or form is of radiance and another form is of Agni-
the master of Yagjnas. One view is of bliss or Satya or the Truth and
another is Mayathe Make-Belief Illusion or Asatya -the Untruth! Pusha Deva,
you are of Vishva Rupa or of Innumerable Forms! Yet of two basic visions
viz. of „Pathya‟ - of Pusha‟s wife the executive energy of Pushan- or of
Truth or the Eternal Reality and the other the Illusion. In the former,
here is no samvatsara- no worldly existence, no sustenance nor sustainer,
no cows or Beings, no Adityas nor Devas. Also there are samvatsaras and
time cycles; no yagjnas nor „punya paapaas‟; THAT is
*avyatam shashvatan vishnum ananatam ajam avyayam!*)
1.3. 1-12: About Shad Ritus or The Six Seasons:
*Saakamjaanaam saptathamaahurekajam, shadudyamaa rushayo devajaa iti,
teshaamishtaani vihitaani*
*dhaamashaha, sthaatre rejante vikrutaani roopashaha/ Ko nu maraa
amithitaha, sakhaa*
*sakhaayamabraveet, jahaako asma deeshate, yastityaaja sakhividagm
sakhaayam/ Na tasya vaachyapi*
*bhaago asti, yadeegm shrunotyalakagm shrunoti, na hi praveda sukrutasya
panthaamiti/ Riturrutunaa*
*nudyamaanaha, vinanaadaabhidhaavaha, shashtishcha trigmshakaa valgaaha,
shuklakrishnou cha*
*shaashtikou/ Saaraagavastrairjaradakshaha vasanto vasubhissaha
samvatsarasya savituhu*
*praishakrutprathamah smritaha/ Amoonaadayateti anyaan amoogashcha
parirakshataha, etaa vaachah*
*prayujyante yatraitadupadrushyate/ Etadeva vijaaneeyaat pramaanam
kaalaparyaye, visheshanam tu*
*vakshyaamaha rutunaam tannibodhata/ Shuklavaasaa rudraganaha
greeshmenaavartate saha, nijahan*
*pruthiveegm sarvaam jyotishaa~pratikhyena saha/ Vishvaroopaani vaasaamsi
aadityaanaam nibodhata,*
*samvatsareenam karmaphalam varshaabhirdadataam saha/ Aduhkho
duhkhachakshuriva tadmaapeeta*
*iva drushyate, sheetenaavyathayanniva rurudaksha iva drushyate/ Hlaadayate
jvalatashchaiva*
*shaamyatashcaasya chakshushee, yaa vai prajaa bhramshyante samvatsa
-raattaa bhramshyante / Yaah*
*pratitishthanti samvatsare taah pratitishthanti varshaabhya ityarthaha / *
Basically, Bhagavan Bhaskara
had six rays as Rishis-born of Paramatma together as twins but the seventh
was secured later alone and as such the most decided one. The three twins
are defined as of lower and upper levels, the lower being anna-praana-
manas or matter-life-mind while the upper level denoting sat-chit-ananda or
actual existence-consciousness-and bliss. Now the seventh one denotes
„swar‟ or „mahat‟ viz. Satyam-Ritam-
Brihat.Another explanation is that the three twins are „saakanjas‟ or
Rishis born of Gods to be positioned at the Yagjnas at defined positions at
the Yagjna vedika, the ekajam is the Master of the Yagjna; yet alterntively
the „saakanjas‟ or ears-eyes- nostrils and the ekaja is the tongue). The
next stanza refers to Indra‟s declaration that only such mortal beings who
out of evil pleasure become cruel be punished by way of retribution of
justice. He who destroys another for the sake of knowledge or he who takes
hasty action by mere hearsay has no access to the noble path of action, as
Indra feels.) This Anuvaka reverts now providing a detail of the Kaala
maana with special reference to Shad Rithus as related to Shukla paksha and
krishna paksha or the waxing and waning Moons.The arrival of each season is
heralded by distinct sounds, features and aspects.
Shat Ritus*: *Ritus or Seasons approximately coincide with Chaitra-
Vaishakha or end March to the last weeks of May when festivals like Ugadi,
Shri Rama Navami, and Vaishakhi are celebrated. Greeshma Ritu or Summer
during April-July during Jyeshtha-Ashadha when festivals like Ratha Yatra
and Guru Purnima are observed and Dakshinayana or the Solar downtrend
commences.
Varsha Ritu or monsoon coincides with Shravana-Bhadrapadas or the
last portions of July- September when Mangala Gauri and Vara Lakshmi
Vratas, Raksha Bandhan, Krishna Ashtami, Ganesh Chaturthi and Onam are
celebrated. Sharad Ritu or Autumn Season coinciding with Ashvin-Kartika
months extending portions of September to November being mild weather the
famed Sharannava Ratris and Depaavali are celebrated. Hemanta Ritu or
pre-winter Season coinciding with Margaseersha and the last days of
November-January, the festivals of Vasanta Panchami, Shiva Ratri and Holi
are observed; and finally Shishira Ritu or winter coinciding with
Maagha-Phalguna months during the last quarter of January to March is the
time of Vasanta Panchami, Shiva Ratri and Holi. The Chandra maana procedure
varies in the sense that the cycle of Seasons starts from the first day of
Chaitra ommencing from Ugadi.
[The following chart provides the details: Ritu/ Season- Lunar Month
-Months - Weather
Vasanta Spring Chaitra - Vaishakha Feb 18- April 20 20-30 C
Greeshma Summer Jyeshtha- Ashadha April 21-June 21 30-50 C
Varsha Monsoon Shravana-Bhadrapada June 22-Aug 23 hot-humid- rains
Sharat Autumn Ashvijuja-Kartika Aug 24- Oct 23 mild
Hemanta Pre-winter Margashira-Pushya Oct 24- Dec 21 pleasant- cold
Shishira winter Maagha-Phalguna Dec 22-Feb 17 Moderate Cold;10C+/-
Vasanta Season is dominated by Vasu Devatasas instructed by Savitu as at
the beginning of the Samvatsara and heralding colours, dresses, flowers and
freshness all around and with plentiful water and Nature. The Spring season
beckons relatives and friends to home with good food and gifts.
In Greeshma the summer season scorches earth with heat asking for light
dresses in white as Rudra and his gana devats dominate and prepares earth
for Parjany and rains ushering diseases like cold, jaundice and so on. Yet,
this is when crops are abundant and fruits in variety are aplenty. All the
same rains the future of food supplies for the year hence calls for
ploughing, planning and hard work.]
1.4.1-8: Akshiduhkhotthitasyaiva viprasanne kaneenike , aanktechaadganam
naasti rubhoonaam
tannibodhata/ Kanakaabhaani vaasaamsi ahataani nibhodata annamashneeta
mrujmeeta aham vo
jeevanapradaha/ Eetaa vaachah prayujyante sharadyatropadrushyate,
abhidhoonvanto~ bhighnanta iva
vaatavanto marudganaaha/ Amuto jetumishumukhamiva sannaddhaassaha dadrushe
ha,|
apadhvastairvastivarnairiva vishikhaasah kapardinaha/ Akruddhasya
yotsyamaanasya kruddhasyeva
lohinee, hematashchakshushee vidyaat akshnayoh, kshipanoriva/ Durbhiksham
devalokeshu
manoonaamudakam gruhe, etaa vaachah pravadanteehi vaidyuto yaanti
shaishireehi/ Taa agnih
pavamaanaa anvaikshata iha jeevikaamaparishyan , tasyaishaa bhavati
ihehavassvatapasaha
marutassooryatvachaha sharma saprathaa aavrune*/*
( Sharad and other Seasons of theYear are described
in the fourth Auvaka: Sharat provides clean eyes and good vision even as
divine artisans with the grace of Ribhu Devatas initiate planning,
innovations, creations and caliber, aspirations and contented living.
Sharat season heralds good eating, wearing god dresses and enjoyments.
Marut Devas then follow creating mixed blessings; on one hand they create
harsh and mighty winds seeking destruction and damages and on the other
hard realities of life with obstructions in efforts yet unusual and
unexpected fruits of hard work alike work never performed. Variety is the
spice of Life in the Sharat Season! Hemant calls for vigilance, either
initiating a struggle ahead or a caution and forewarning for preparedness
and thus of introspection .Shishra Ritu arrives with lightnings, rains,
smugness of Nature around besides that of individuals too. The blessing of
ample rains could also calls for ncertainities. As Agni Deva calls for
plentiful waters to heighten living conditions of Beings, uncertainties too
prevail as natural calamities thus creating a touch-and-go situation. The
Mighty Marut Devas are worshipped for overcoming impediments and create
opportunities for happiness)
KR Aranyaka also speaks about time and season astrologically
RV YV TB part VII KR IRS 30 9 23
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