Dear all
A knowledgeable escape by accusing others and gets trapped without
knowing the subject. Really learned will hesitate, but idiots only pounce
back with abuses. Narayanasamy in the morning asked whether Rig Vedam
mentions RIVER GANGA AND NARMADA.
Even though I could have replied in the morning itself waited for
the genius to answer back. But in 3 decades ever he had enunciated any
useful subject for his age. Also, never he knew anything other than KYV few
ritual verses as many knew stotras. So, he abuse others with filthy slangs.
Rig Vedam has a chapter 10 75 called NADI STUTI and I had written
about it long ago. He ought to have read it since NAME OF GANGA IS FOUND IN
THAT VERSE ONLY ONCE ALONG WITH YAMUNA. If your grandfather did not write
about any or much about an object, the deduction is those were not aware of
them and/or never was that object existed then. And gnanasunyam does not
know about it. Obviously the second article reproduced as it is from Kanchi
Mutt to show , Narmada river was known only in Skanda Puranam and later
vedams as narrated there. So also, in the whole of Rig vedam 1028 verses,
THE NAME GANGA OCCURS ONLY ONCE IN THAT NATI STUTI 10 75 5 AND NO WHERE
ELSE. Such aspects alone determine the periods of subjective existence. As
Sindu is repeated as Saraswati was, Ganga was done only once. It meant that
it is not known to them or may be a new find or even this ganga even might
not be THE REAL GANGA we see today. And Narmada was not known to Rigvedic
but known to Yajurvedis means only one deduction; one preceded the other
and many veterans had accepted it. Because cranky Narayanasamy did not, the
world might lose him but not the truth of the Vedas. What is the use of a
nonagenarian crying to sky abusing others? KR IRS 12 11 23 {Below I Nati
stuti and where ganga Yamuna appeared; Yamuna is sounded two other places
also in Rig vedam. Narmada was later on. Marked by II}
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
I Rig Veda 10.75.1 NATI STUTI
प्र सु व आपो महिमानमुत्तमं कारुर्वोचाति सदने विवस्वतः । प्र सप्तसप्त त्रेधा
हि चक्रमुः प्र सृत्वरीणामति सिन्धुरोजसा ॥
pra su va āpo mahimānam uttamaṃ kārur vocāti sadane vivasvataḥ | pra
sapta-sapta tredhā hi cakramuḥ pra sṛtvarīṇām ati sindhur ojasā ||
“Waters, the worshipper addresses to you excellent praise in the dwelling
of the instrumental tutor of the rite; they flowed by sevens through the
three (worlds); but the Sindhu surpasses (all) the (other) streams in
strength.”
Rig Veda 10.75.2
प्र तेऽरदद्वरुणो यातवे पथः सिन्धो यद्वाजाँ अभ्यद्रवस्त्वम् । भूम्या अधि
प्रवता यासि सानुना यदेषामग्रं जगतामिरज्यसि ॥
pra te 'radad varuṇo yātave pathaḥ sindho yad vājām̐ abhy adravas tvam |
bhūmyā adhi pravatā yāsi sānunā yad eṣām agraṃ jagatām irajyasi ||
“For your course, Sindhu, Varuṇa tore open a path, since you hastened
towards food; you go by a lofty road down upon the earth, by which (road)
you reign in the sight of all worlds.”
Rig Veda 10.75.3
दिवि स्वनो यतते भूम्योपर्यनन्तं शुष्ममुदियर्ति भानुना । अभ्रादिव प्र
स्तनयन्ति वृष्टयः सिन्धुर्यदेति वृषभो न रोरुवत् ॥
divi svano yatate bhūmyopary anantaṃ śuṣmam ud iyarti bhānunā | abhrād iva
pra stanayanti vṛṣṭayaḥ sindhur yad eti vṛṣabho na roruvat ||
“The sound goes forth in heaven above the earth; (Sindhu) with shining wave
animates his endless speed; as rains issue thundering from the cloud, so
Sindhu (thunders) when he advances roaring like a bull.”
Rig Veda 10.75.4
अभि त्वा सिन्धो शिशुमिन्न मातरो वाश्रा अर्षन्ति पयसेव धेनवः । राजेव युध्वा
नयसि त्वमित्सिचौ यदासामग्रं प्रवतामिनक्षसि ॥
abhi tvā sindho śiśum in na mātaro vāśrā arṣanti payaseva dhenavaḥ | rājeva
yudhvā nayasi tvam it sicau yad āsām agram pravatām inakṣasi ||
“Like mothers crying for their sons, (the other rivers) hasten towards you,
Sindhu, like cows with their milk; you lead your two wings like a king
going to battle when you march in the van of the streams that are
descending (with you).”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Your two wings: your flowing combatants; or, wings of an army
Rig Veda 10.75.5
इमं मे गङ्गे यमुने सरस्वति शुतुद्रि स्तोमं सचता परुष्ण्या । असिक्न्या
मरुद्वृधे वितस्तयार्जीकीये शृणुह्या सुषोमया ॥
imam me gaṅge yamune sarasvati śutudri stomaṃ sacatā paruṣṇy ā | asiknyā
marudvṛdhe vitastayārjīkīye śṛṇuhy ā suṣomayā ||
“Accept this my praise, Gaṅgā, Yamunā, Sarasvatī, Śutudri, Paruṣṇi,
Marudvṛdha with Asiknī,and Vitazstā; listen, Ārjikīya with Suṣomā.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Gaṅgā...: cf. Roth's Lit. and Hist. of the Veda, pp. 136- 140; Paruṣṇi is
another name for Irāvatī. Marudvṛdha = increased by the Maruts or
storm-gods;
Ārjikīya =Vipāśa;
Suṣomā = Sindhu; Nirukta 2.26; cf. Muir's Sanskrit Texts, vol. 2, p. 355; :
"Those who are drowned at the confluence of the Sita and Asita go to
heaven; the resolute people who abandon their lives (thus) enjoy
immortality"
Rig Veda 10.75.6
तृष्टामया प्रथमं यातवे सजूः सुसर्त्वा रसया श्वेत्या त्या । त्वं सिन्धो कुभया
गोमतीं क्रुमुं मेहत्न्वा सरथं याभिरीयसे ॥
tṛṣṭāmayā prathamaṃ yātave sajūḥ susartvā rasayā śvetyā tyā | tvaṃ sindho
kubhayā gomatīṃ krumum mehatnvā sarathaṃ yābhir īyase ||
You, Sindhu, in order to reach the swift-moving Gomatī, have united,
yourself first with the Tṛṣṭāmā; (now be united) with the Susartu, the
Rasā, the Śveti, the Kubha, and the Mehatnu, in conjunction with which
streams you do advance.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
In conjunction with: saratham = lit. having mounted the same chariot with
them
Rig Veda 10.75.7
ऋजीत्येनी रुशती महित्वा परि ज्रयांसि भरते रजांसि । अदब्धा
सिन्धुरपसामपस्तमाश्वा न चित्रा वपुषीव दर्शता ॥
ṛjīty enī ruśatī mahitvā pari jrayāṃsi bharate rajāṃsi | adabdhā sindhur
apasām apastamāśvā na citrā vapuṣīva darśatā ||
“Straight-flowing, white-coloured, bright-shining (Sindhu) bear along in
its might the rapid waters; the inviolable Sindhu, the most efficacious of
the efficacious, is speckled like a mare, beautiful as a handsome woman.”
Rig Veda 10.75.8
स्वश्वा सिन्धुः सुरथा सुवासा हिरण्ययी सुकृता वाजिनीवती । ऊर्णावती युवतिः
सीलमावत्युताधि वस्ते सुभगा मधुवृधम् ॥
svaśvā sindhuḥ surathā suvāsā hiraṇyayī sukṛtā vājinīvatī | ūrṇāvatī
yuvatiḥ sīlamāvaty utādhi vaste subhagā madhuvṛdham ||
“The Sindhu is rich in horses, rich in chariots, rich in clothes, rich in
gold ornaments, well-made, rich in food, rich in wool, ever fresh,
abounding Sīlamā plural nts, and the auspicious river wears
honey-growing(flowers).”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Rich in wool: of which, blankets are made; sīlamā plural nts: which furnish
cordage for fastening ploughs
Rig Veda 10.75.9
सुखं रथं युयुजे सिन्धुरश्विनं तेन वाजं सनिषदस्मिन्नाजौ । महान्ह्यस्य महिमा
पनस्यतेऽदब्धस्य स्वयशसो विरप्शिनः ॥
sukhaṃ rathaṃ yuyuje sindhur aśvinaṃ tena vājaṃ saniṣad asminn ājau | mahān
hy asya mahimā panasyate 'dabdhasya svayaśaso virapśinaḥ ||
“Sindhu has harnessed his easy-going, well-horsed, chariot, with it may he
bring (us) food; the might of this inviolable, great, renowned (chariot) at
this sacrifice is praised as mighty.”
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
II Essence Of Skanda Purana
Padma Narmadas Origin, significant events ascribed to the River and her
Mahatmya
In the Reva Khand of Skanda Purana, Sage Suta enlightened a Congregation of
Rishis about a query of Yudhishthar (of Pandavas) to Maharshi Markandeya
about the *origin of River Narmada*. Several Holy Persons and Brahmanas
approached King Pururava to let a Holy River descend from Heaven so that
various religious activities aimed at Devas and Pitras by human beings were
facilitated and the King performed relentless Tapasya to Parama Siva who in
turn asked Narmada Devi to descend.
She desired to have a strong base to do so and Siva asked Paryank, the
son of Vindhya, to bear the brunt. As Narmada descended, there were floods
of water and the Deities requested her to diminish her size and taught
Pururava the details of the Rituals to perform tarpans to his ancestors
which were followed by generations thereafter. But since Narmada was a
virgin, she did not allow her divine touch to Deities and therefore agreed
to marry King Purukutsa, who actually was Samudra Deva but was cursed by
Brahma to become a human being as the King Purukutsa also learnt from
Narmada about the rituals to liberate his ancestors. It was stated that
Narmada ‘Snaans’ at various points of Her Course cutting the Vindhya
Mountains and peaks everywhere on way were not only refreshing and cool but
are Sacred and divinely and those who perform the baths, especially of
early hours of a day, secure Punya of several Snaans of Ganga! The Sacred
Snaans at that time are instant destroyers of sins committed in the current
and previous lives.On the northern side of the River is situated Anantapur
where Anantasiddhi Linga is popular and is stated to be the hub of
Maharshis like Saavarni, Kaushik and Aghamarshan performing Vratas and
Tapas. Sage Valmiki is also stated to have lived here for long till
attainment of Moksha. Another important Tirth named Dipeswar or Vyasa
Tirtha is known for Vrishabha daan (Charity of a bull) on Kartika Krishna
Paksha Chaturdasi bestowing Swargavaas after life. At the Narmada-
Varangana Sangam is popular to wash off physical ailments and nearby the
Sangam is situated the Siva kshetra where rituals of ‘Snaan and Daan’during
Solar Eclipse award the same impact as at Kurukshetra; this is the abode of
Narmada, Siva and Vishnu the latter being called Utpalaavarta having
thousand heads! It is the belief that even flies and birds here reach
Haridhaam, let alone human beings. Tripuri Kshetra is noted as a popular
and powerful Tirtha where eight Swayambhu Lingas manifested on their own,
where any act of Virtue would have manifold fruits of life. Sage Markandeya
recalled an interesting happening about the Tripuri Kshetra: Swayambhu
Manu-the first Manu-heard at Ayodhya while sleeping the remote sounds of
bells and Vasishtha explained to Manu that those sounds were heard from
Tripuri on the banks of Sacred Narmada, from the aeroplanes taking off from
the roofs of virtuous human beings destined to celestial worlds like
Kailasa, Vaikuntha and Indra loka. Swayambhu Manu immediately left for
Tripuri and performed several rituals including Aswamedha Yagna and prayed
to Devi Narmada who blessed the Manu that in his lineage one famous
Bhagirath would be borne in Treta Yuga and would succeed bringing Pavitra
Ganga to ‘Aryavarta’ from the Celestial Worlds! In the Tripuri Kshetra
itself, Sage Bhrigu prayed to Trilochan Siva being desirous of the darshan
of His Third Eye and as Siva obliged with His appearance, the Sage asked
for the boons of obtaining Siddhis, formation of Bhrigu Tirtha with His
presence always, manifesting Eight Rudras in the Bhrigu Tirtha named
Bhrigu, Shooli, Ved, Chandra, Mukha, Attahaas, Kaal and Karaali; and
granting benevolence to visitors of Bhrigu Tirtha as a sin-destroyer.
Similarly Bhagavan Soma (Chandra) prayed to Siva to set up Soma Tirtha as
the Sangam of the three Rivers viz. Ganga, Jamuna and Narmada. Narmadapuri
on the bank of Narmada was indeed worthy as Sage Jamadagni prayed to Maha
Deva and secured a Kama Dhenu and King Kartaveeryarjuna being jealous of
the prized possession, took away the Holy Cow by force after killing
Jamadagni and the Sage’s son Parasurama not only killed the most powerful
King of the Time but also uprooted the concept of Kshatriyas and Kings by
waging twenty one battles; he set up a Memorial named Devadroni (Kapila
Dhenu) where Pinda daanas continued to be performed to Jamadagi and
ancestors.Sage Markandeya narrated the renowned happening of a ‘Nishad’
(Hunter) to Yudhishthar about the formation of Trinetra Kund as the high
devotee of Siva Linga discovered that the Third Eye was missing on the
Linga, cut his own eye as a replacement to it by resisting extreme pain and
flow of blood and pasting it on the third eye position of the Siva Linga;
Maha Deva appeared before Nishad with blind faith, extreme sense of
sacrifice and unnerving devotion and granted him ‘Siva Sayujyam’(Attainment
of Oneness with Siva). Sapta Sarasvat Tirtha came into being since a
Gandharva, who was an excellent singer of hymns extolling Parama Siva, got
into the habit of drinking and Nandi cursed that the singer be born to a
Chandala. The Singer became extremely repentant and entreated Nandi to show
a means of reversing the curse; the Chandala had luckily retained the
memory of his earlier birth as Gandharva and reached the banks of Narmada
and sang hymns of Siva at ‘Shankarasthandil’or Siva Vedi when a Siva Linga
appeared by name Sapta Sarasvata and the Chandala regained the earlier life
as Gandharva. Shandileswar Tirtha was formed after the famous Sage
Shandilya (the Founder of the Shandilya Gotra) whose Tapasya to Maheswara
in his hermitage on the banks of Narmada was exemplary; along with two
other Lingas viz. Pancha Brahmeswar and Pushpeshwar, the Shandileswar was
well known as among the ‘Tirtha Traya’where worship of the Lingas and Pitru
Tarpans / Pinda Pradaanas were performed. Markandeya narrated to
Yudhishtar the story of Chakravarthi Mandhata, who performed Yagnas near
Amarakashtak Mountain and prayed to Omkareswar. He was a gift of a powerful
Yagna by his father, King Yavanashva, who drank by mistake the ‘Mantra
Jala’meant for his wife.Yuvanashva got pregnant instead and delivered a boy
by the opening of his belly. Devas and Indra visited the child and wondered
as to who might feed milk to the boy; Indra said: ‘Esha Maa Dhata’ and fed
Amrit-like milk by inserting his middle finger in the baby’s mouth and
hence the child’s name became Mandhata. As the boy grew he became a model
King of virtue, valour and justice.Omkareswar appeared in response to
Mandhata’s prayers and gave the boon of naming the Mountain of Vaidurya as
Mandhata. Jaleswar or Bana Linga was the manifestation of Siva; Banasura,
the son of Bali Chakravarti, meditated to Maha Deva for thousand divine
years and obtained the boons of impregnability of his City by any body
excepting Mahadeva Himself and also flying mobility along with him and to
those whom he chose any where. As Siva gave the boons, Vishnu and Brahma
too bestowed the same kind of boons and Banasura thus emerged the Great
Mighty King of ‘Three Puras’ or as the dreaded ‘Tripurasura’, who came to
attack Deva Lokas and Bhuloka. Sages, Devas, Brahma and Vishnu were all
alarmed and approached Siva, who decided to fight the Demon by Himself and
smashed him with His Aghora astra which could absorb its heat and force by
Narmada only after its attack. Banasura was badly hurt and realising his
foolishness prayed to Maha Deva once again. The most lenient and gracious
Bhagavan granted that Banasura would not have another birth and that a Siva
Linga would be manifested as Bana Linga or Jala Linga. Another instance
narrated by Markandeya to Yudhishthar related to the memorable King
Indradyumna who performed Maha Yagna on the banks of Narmada, had darshan
of Omkareswara Linga and visioned a radiant spectacle of an Inner Linga of
Maha Deva in the central portion of the Principal Omkareswar Linga; he also
had a special visualization of Bhagavan Vishnu in His full resplendent and
ornamented form with four hands with Shankha, Chakra, Gada and Lotus at the
top portion of Omkareswara Linga and prayed to Him; the King also invoked
various Holy Rivers especially Ganga to join the Mahanadi Narmada at the
bottom of the Linga; and to Narmada to manifest Seven Branches from the
north to south to facilitate Daanas, Homams, Vratas, Tarpans and Pinda
Pradaans to Pitras and other rituals.The King’s prayers were all granted
adding to the magnificence of the entire Region in which the Sacred River
Narmada flowed.
Rudra Stuti: While elaborating the implication of the word OM, Markandeya
told Yudhishthar that when a person breathed last reciting that single
‘Akshara’, he or she would surely reach ‘Paramagati’:
Omithekaksharam Rajan! Vyaaharan Samanussmaran,
Vah Pragati thyajan deham sa yaati Paramam Gatim.
Gayatri, the Mother of Vedas, manifested from Omkara. In the single word of
Om are firmly set up the Trimurtis of Brahma, Vishnu and Maheswara.Omkar is
the base of Vedas, from which are spread the branches of Shriti forms.
‘Smritis’ and ‘Agamas’are the fruits, flowers and leaves. Just as Omkara is
the root of all disciplines of knowedge, Siva is the origin of all Deities.
The Three Sandhyas of morning, noon, and Evening, the Three kinds of Agni,
the Three Lokas, the Three Vargas of Dharma, Artha and Kaama are all set in
Omkara. In the initial phase of Satya Yuga, Demons named Kankola, Kalikeya,
and Kaalak made Devas retreat from the banks of Narmada and the Devas
approached Brahma and Siva for help. Then from the Mountains was manifested
a blazing Linga cutting across Patala Lokas along with a resonant sound
saying ‘Om Bhurbhuvah Swaha’. Then there was a furious look to destroy the
Demons and a pleasant and cool look to protect the Virtuous.The Danavas
were frightened and ran helter skelter and the Righteous proceeded to
perform Siva Puja. Then Bhagavan Omkara bestowed the ‘Mantra Upadesh’ or
The Counsel of Sacred Mantras to Brahma and the latter extolled Omkareswar
as follows: Vyoma Samsthayi, Sarvavyapi Vyomahara, Ananta, Anaatha, Amrita,
Dhruva, Shaswata Shambhava, Yogapeetha Samsthita, Nitya Yoga Yogi, Siva,
Sarvaprabhava, Eshaana, Tatpurusha, Aghora, Vamadeva, Sadyojata,
Kaalaatheetha, Avyaya, Buddha, Vajra dehopa- mardana, Adyaksha, Vidhu,
Shasta, Pinaakini, Tridasha adhipa, Agni, Rudra,Hutasha, Pingala, Pavana,
Hara, Jwalan, Dahan, Vastu, Bhasmaanta, Kshamaantaka, Apamrutyunhara,
Dhata, Vidhata, Karta, Kaal, Dharmapati, Shasta, Viyokta, Anavama or
Nyunatarahit, Priya, Nimitta, Vaarun, Hantha, Kruradrishti, Bhayavaha,
Urdhva Drishti, Viruupaaksha, Damshtravaan, Dhumralochana, Baala, Atibala,
Paashahasta, Mahaabala, Sweta, Virupa, Rudra, Deerghabaahu, Jadaantaka,
Sheeghra, Laghu, Vayuvega, Bhima, Badaba mukha, Panchaseersha, Kapardi,
Sukshma, Teekshna, Ksapantaka, Nidhisha, Raudravaan, Dhanvi, Soumyadeva,
Pramardana, Anantapalak, Dhara, Pataalesha, Sadhumna, Shasvata, Sharva,
Sarvapinga, Kaalavaan, Vishnu, Esha, Mahatma, Sukha, Mrutyuvivarjita,
Shambhu, Vibhu, Ganaadhyaksha, Tryaksha, Divaspati, Samavaada, Vivaada,
Prabha Vishnu, and Vivardhan. The above Rudra namaas are to be prefixed
with ‘Om’. Brahma made the above ‘Stuti’ (Commendation), performed
‘Sashtanga’, ‘Parikrama’ and Mental Visualisation. As Siva was highly
satisfied with the above, Brahma desired the boon from Bhagavan that
whoever read, or heard or recited mentally the above Rudra Stotra would
enjoy the best of this life and post life, and secures full contentment
always. {Kanchi Kamakoti Peetam}
K Rajaram IRS 12 11 23
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqeR-V77fNyC9mzjd3uYGYqW3bGVOns9Sib%2BaWyagHRdw%40mail.gmail.com.
