May that old fool read fully and justify his denials properly with science of vedic scriptures based on evidence, then I will reply what kind of a fool he is . K R IRS 12724 13724
On Fri, 12 Jul 2024 at 21:20, Narayanaswamy Iyer <[email protected]> wrote: > > Dear folks > > As expected, uninitiated incorrigible uneducated illiterate K Rajaram > ex-IRS 12724 stumbles and blunders merrily on when he blithely and blindly > continues > to misinterpret our vedams, including r'g-vdam with his mis-translations. > > His latest imbecile idiocies:- > > (1) "*Unperplexed, far-seeing elevated, resplendent, right-directing, a > friend, a guest, the bestower of prosperity upon us, the wonderfully > radiant he shines before the dawns, the embryo of the waters, he has > entered into the nascent plural nets."* > > My comments:- > > The radiant Sun shines only BEFORE DAWNS? > > In what way is the Sun the "embryo of the waters"? > > Does not the Sun also shine on the bare deserts, on rocky mountains, on > solid ice at the North and South poles? > > (2) "*We are now about to see the purpose of Agni’s tripartition, which > links the mystery of 1 afterlife with the mystery 2 of terrestrial fire’s > origin from 3 celestial fire.* > > My comments:- > > The succeeding lines do not fulfil the empty promise regarding the alleged > TRIPARTITION of Agni. They merely reproduce something we have seen and > discounted earlier. > > (3) "*Have you seen the agni in the water? can agni burn over the > water? The heat is called agni? The embryo in a woman is a fire raising the > Praja? Phosphorous is an agni kept only in fire? SUN in the water is agni > inside the water? FIRE IN CREMATION, FIRE THROUGH ARANI STONES ORIGIN OF > FIRE, AND CELESTIAL FIRE IS sun.*" > > My comments:- > > No; I have never seen any agni in or on water unless it is reflected on > the water's surface. > > No; the heat is not called agni; the flame of a lighted oil or ghee lamp > is called agni. The lit homa fire is called agni. The celestial deity is > called Bhagavaan Agni. > > No; agni cannot burn over water, unless there is a spill of flammable > liquid and that liquid is set on fire. > > No; the growing embryo in a woman's womb is not a praja-raising fire. It > is fed by nutrients in the pregnant mother's blood. > > No; phosphorus is not self-igniting. It has to be lit with fire. > > No; there is no Sun inside the water. Else the oceans, seas and rivers > would be ablaze, and all humans, beasts, bees, birds, plants, grasses, and > trees would have died. > > No; if celestial fire is exclusively the Sun, why the need for Lord Agni > among the r'g-vedi gods? > > There are no arani stones which create fire for any purpose. They might > produce sparks when struck together. That is all. > > (4) "*The one who brought fire from the Sky to the Earth is called > Mātariśvan, messenger of Vivasvat (Rig-Veda 6.8.2; also 1.93.6, 3.2.13,* > *1.143.2). > Elsewhere, the messenger of Vivasvat is specified as Agni himself (1.58.1, > 8.39.3, 10.21.5),"* > > My comments:- > > No. > > When differently-charged clouds rub against one another, lightning is > produced. This lightning often descends to earth and sets forests on > fire. > > By the way, how does the r'g-vedam account for the fire in volcanoes,which > can set forests and human habitats on fire? > > (5) "*Research photo shows zinc flash of light in sperm union (2015-16) > ......B**y 2014, they (a Nothwestern University team)'d managed to film > the event for the first time ever, and watched as billions of zinc atoms > were released at the exact moment when a mammal's egg is pierced by a sperm > cell. Using a new fluorescent sensor that's able to track the movements of > zinc in live cells, the team caught a glimpse of an egg's zinc-storage > capabilities, and found some 8,000 zinc compartments, each one containing > around 1 million zinc atoms, just ripe for exploding. The tiny 'fireworks' > that result were found to last for about 2 hours after fertilisation.*" > > My comments:- > > Miraculous. > > How, where and in what form and manner were the "billions of zinc atoms" > acquired and stored prior to the human sperm piercing the egg? > > (6) "*I really wonder how our ancient Rishis could analyse so much] I > WISH ATLEAST A FEW COULD MUSTER COURAGE AND SHUT OUT NONSENSICAL COUPLES} > k Rajaram ex-IRS 12724.*" > > My comments:- > > Please. > > Which ancient rishi to the knowledge of k Rajaram ex-IRS 2724 "*watched > as billions of zinc atoms were released at the exact moment when a mammal's > egg is pierced by a sperm cell?* > > And shut out "nonsensical couples" K Rajaram ex-IRS and his spouse at the > time of their copulation? > > S Narayanaswamy Iyer > > On Sat, Jul 13, 2024 at 12:31 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> There are a couple of idiots in the iyer 123 and Kerala group; >> they do not read fully anything nor behave according to their age; but >> vainglorious without knowledge; and abuses one mainly and others as he >> likes; and one who is a learned must either understand after reading or >> produce content properly, even if through the science. But Narayana who >> always profess as if knowledgeable, and making his few close by reel under >> ignominy, thinking there is “aval” in the “Worrell”, , pounding the empty >> air and still claim to be properly pounding. A fool who does not know that >> he is a fool. >> >> The rig veda verse brings several factors in the >> verse 7 9 3 >> >> अमूरः । कविः । अदितिः । विवस्वान् । सुसंसत् । मित्रः । अतिथिः । शिवः । नः >> । चित्रभानुः । उषसाम् । भाति । अग्रे । अपाम् *। गर्भः* । प्रस्वः । आ । >> विवेश ॥ >> >> amūraḥ | kaviḥ | aditiḥ | vivasvān | su-saṃsat | mitraḥ | atithiḥ | śivaḥ >> | naḥ *| citra-bhānuḥ* | uṣasām | bhāti | agre | apām *| garbhaḥ* | >> pra-svaḥ | ā | viveśa >> >> “Unperplexed, far-seeing elevated, resplendent, right-directing, a >> friend, a guest, the bestower of prosperity upon us, the wonderfully >> radiant he shines before the dawns, the embryo of the waters, he has >> entered into the nascent plural nets.” >> >> Commentary by Sāyaṇa: Ṛgveda-bhāṣya Prasva a viveśa = jayamana *oṣadhiḥ* >> >> oṣadhi etymology- oṣa-above, “light- containing" See ) a herb, >> plant, simple, especially any medicinal herb >> >> oṣadhi an annual plant or herb (which dies after becoming ripe) >> etc. >> >> oṣadhi-garbha m. "producer of herbs", the moon >> >> oṣadhi garbha m. the sun >> >> 1 Lightning, however, is not the only form in which Agni comes from Sky >> to Earth. >> >> We are now about to see the purpose of Agni’s *tripartition,* which >> links the mystery of 1 afterlife with the mystery 2 of terrestrial >> fire’s origin from 3 celestial fire. We begin with the *Vedic concept of >> human reproduction,* where the male plants the garbha– ‘embryo’ in the >> uterus of the female: thus, when Sky impregnates Earth with rainwater, the >> embryo >> is none other than “the Agni in the waters,” and this embryo is then >> lodged within the plants that grow out of the impregnated Earth (Rig-Veda >> 7.9.3, 8.43.9, 1.141.4, etc.). >> >> Have you seen the agni in the water? can agni burn over the water? The >> heat is called agni? The embryo in a woman is a fire raising the Praja? >> Phosphorous is an agni kept only in fire? SUN in the water is agni inside >> the water? FIRE IN CREMATION, FIRE THROUGH ARANI STONES ORIGIN OF FIRE, AND >> CELESTIAL FIRE IS sun. As phosphorous is agni hidden in fire, SUN the >> celestial fire is hidden in the agni. OSADI is the outcome of SUN through >> the water RAIN WATER. Agriculture is natural, where product self-sprouts >> and gets the nourishment of nitrogen from the earth. Hern gives the life as >> the food. That arose by the impregnation as described jayamana ousadi; | >> pra-svaḥ | ā | viveśa (7 9 3) . । उषसाम् । भाति । अग्रे । अपाम् । गर्भः >> in the dawn usas connected to sUN; sun is agni; agni in the rain water; and >> that originates the creations of human species and herbs and plants. >> >> 1 ओषधिः धी f. [ओषः पाको धीयते अत्र-धा-कि Tv.] 1 A herb, >> plant (in general); ओषध्यः फलपाकान्ताः. संजीवन˚.//osha pako deeyathe, >> atra dhaaki oushada is the grammar root word in sanskrit. >> >> -2 A medicinal plant or drug. – >> >> 3 An annual plant or herb which dies after becoming ripe. -Comp. >> -ईशः, -गर्भः, -नाथः the moon (as presiding over and feeding plants); cf. >> पुष्णामि >> चौषधीः सर्वाः सोमो भूत्वा रसात्मकः Bg.15.13 a >> >> 4 . produced from plants. (-जः) fire; ज्वलयतौषधिजेन कृशानना >> Ki.5.14. >> -धरः, -पतिः >> >> -5 Camphor. (will it burn?) Sanskrit language is initself is >> a fire from the SUN. Many meanings; many impressions; many nuances; and >> donkeys can only jibe . >> >> Roughly speaking, the vegetable world is divided in >> Vedic literature between Osadhi or Vīrudh ‘plants’ and Vana or Vrksa >> ‘trees.’ Osadhi is employed in opposition to Vīrudh to denote plants as >> possessing a healing power or some other quality useful to men, while >> Vīrudh is rather a generic term for minor vegetable growths, but sometimes, >> when occurring beside Osadhi, signifies those plants which do not possess >> medicinal properties. A list of the minor parts of which a plant is made up >> is given in the later Samhitās. It comprises the root 0mfdd), the panicle >> (tfda), the stem (kāηda), the twig (valśa), the flower (puspa), and the >> fruit (phala), while trees have, in addition, a corona (skaηdha), branches >> [śākhā), and leaves (parηa). The Atharvaveda gives an elaborate, though not >> very intelligible, division of plants into those which expand >> (pra-strηatīh), are bushy (stambiηīh), have only one sheath (eka-śtmgāh), >> are creepers (pra-taηvatīh), have many stalks (amśumatīh), are jointed >> (kāndinīh), or have spreading branches (vi-śākhāh). In the Rigveda plants >> are termed ‘fruitful ’ (phalinīh), blossom¬ing ’ (puspavatīh), and ‘ having >> flowers ’ (pra-sūvarīh). {Niruktam) >> >> The RV verse 7 9 3 meaning words wise are: >> >> śivo < śivaḥ < śiva “auspicious; benevolent; benign; >> good-hearted; dear; śiva [word]; holy; nice.” >> >> Citra bhānur < citra “manifold; extraordinary; beautiful; >> divers(a); vari coloured; bright; bright; bright; outstanding; agitated; >> aglitter(p); brilliant; painted; obvious; patched; bizarre.” >> >> citrabhānur < bhānuḥ < bhānu “sun; Surya; Calotropis gigantea Beng.; >> sunbeam; beam; luminosity; copper; light; twelve; appearance; Bhānu; >> flare.” >> >> uṣasām < uṣas“Ushas; dawn; uṣas [word]; morning.” >> >> bhāty < bhāti < bhā “look; shine; show; look like; glitter; >> reflect.” >> >> agre < agra “tip; beginning; peak; end; front; top; beginning; >> battlefront; agra [word]; acme; fingertip; top; best; optimum; climax; >> matter; glans.” >> >> 'pāṃ < apām < ap “water; body of water; water; ap [word]; juice; >> jala.” >> >> garbhaḥ < garbha “fetus; garbha; inside; cavity; embryo; uterus; >> child; pit; Garbha Druti; filling; pregnancy; room; abdomen; fertilization; >> inside; hole; baby; calyx; midst.” >> >> prasva < prasvaḥ < prasū “mother; grass.” >> >> viveśa < viś “enter; penetrate; settle; settle.” >> >> >> >> Rig-Veda 8.43.9 Your station is in waters, Agni; you grow into >> óṣadhī-s. >> >> Etymologically, óṣadhī– may be interpreted as being composed of roots uṣ– >> and dhā-, meaning ‘light-emplacement.’ >> >> *36 The one who brought fire from the Sky to the Earth is called >> Mātariśvan, messenger of Vivasvat (Rig-Veda 6.8.2; also 1.93.6, 3.2.13,* >> 1.143.2). Elsewhere, the messenger of Vivasvat is specified as Agni >> himself (1.58.1, 8.39.3, 10.21.5), and the word mātaríśvan– actually >> serves as Agni’s epithet (1.96.4, 3.5.9, 3.26.2). “Though the myth of >> Mātariśvan is based on the distinction between fire and a personification >> which produces it, the analysis of the myth shows these two to be >> identical.” It remains to ask how Mātariśvan brought celestial fire to >> Earth: he produced fire by friction, expressed with verb forms of the >> root manth– (as in 1.71.4, 1.141.3, 1.148.1, 3.9.5). In the language of the >> Rig-Veda, fire is produced by the manth– ‘friction’ of fire-sticks called >> the aráṇi-s: >> >> ástīdám adhimánthanam ásti prajánanaṃ kr̥tám >> >> etā́ṃ viśpátnīm ā́ bhara agním manthāma pūrváthā >> >> aráṇyor níhito jātávedā gárbha iva súdhito garbhíṇīṣu Rig-Veda >> 3.29.1-2 >> >> This is the friction-place, birth-giving, it has been prepared; >> >> bring the viśpátnī [mistress of the household]; >> >> as before, let us rub fire. >> >> Agni the Jātavedas has been emplaccd in the two aráṇi-s >> >> well-placed like the embryo in pregnant females. >> >> 37 The fire latent in the wood of the aráṇi-s is born as terrestrial >> fire, and we note that the Agni-*epithet Mātariśvan is etymologically >> appropriate to the theme of latent fire: mātarí– ‘in the mother’ and –śvan– >> ‘swelling’ (from root śū– ‘swell’)*. >> >> KR Hence verse says clearly how the fire on earth came about >> >> Here, then, is the key to the mystery of how the terrestrial fire of >> sacrifice was produced from celestial fire. Agni descends from the Sky as >> an embryo in rainwater. Then lie is lodged in the plants that grow from the >> impregnation of Earth with rain. Finally, he is rubbed out of wood, thus >> becoming terrestrial fire. The link between celestial and terrestrial fire >> is Agni Mātariśvan, messenger of Vivasvat. (6.8.2, etc.). >> >> {NCBI Research science} Obstetricians have long known that natural >> gestational >> changes in thermoregulation can make pregnant women vulnerable to heat >> exposure. >> >> 3,8 Weight gained during pregnancy lowers the ratio of body surface area >> to body mass, which may make it harder for pregnant women to dissipate >> internal heat. >> >> 9 The metabolic demands of the growing foetus may create heat, leading >> to a slight increase in a pregnant woman’s core body temperature. >> >> 9 Pregnant women are also more susceptible to dehydration, which in the >> late stages of pregnancy could trigger uterine contractions and, >> potentially, early labor. >> >> {Research photo shows zinc flash of light in sperm union (2015 -16)} >> >> For the first time ever, scientists have captured *images **of the flash >> of light that sparks at the very moment a human sperm cell makes contact >> with an egg.*The phenomenon has been observed in animals before, but no >> one's ever seen the spark of human conception. And what's even more >> incredible is the fact that some eggs burn brighter than others, which is a >> direct indication of their ability to develop into a healthy embryo, a team >> from Northwestern University found.So why do sparks literally fly at the >> moment of conception? Back in 2011, the Northwestern team discovered that >> sparks of zinc exploded at the point of conception in mice. It took them >> a few years to figure out how to image this event, but by 2014, they'd >> managed to film the event for the first time ever, and watched as billions >> of zinc atoms were released at the exact moment when a mammal's egg is >> pierced by a sperm cell. Using a new fluorescent sensor that's able to >> track the movements of zinc in live cells, the team caught a glimpse of an >> egg's zinc-storage capabilities, and found some 8,000 zinc compartments, >> each one containing around 1 million zinc atoms, just ripe for exploding. >> The tiny 'fireworks' that result were found to last for about 2 hours after >> fertilisation. Now, the same team has managed to film this event occurring >> in a human egg at the point of conception. "It was remarkable," says one of >> the team, Teresa Woodruff. "We discovered the zinc spark just five years >> ago in the mouse, and to see the zinc radiate out in a burst from each >> human egg was breathtaking." {KR I really wonder how our ancient Rishis >> could analyse so much] { I WISH ATLEAST A FEW COULD MUSTER COURAGE AND >> SHUT OUT NONSENSICAL COUPLES} k Rajaram IRS 12724 >> >> copy of image of light photographed: in 2015 itself.: >> [image: image.png]flash of sperm union >> >> On Thu, 11 Jul 2024 at 23:06, Narayanaswamy Iyer <[email protected]> >> wrote: >> >>> >>> Dear folks >>> >>> Uninitiated incorrigible uneducated illiterate K Rajaram ex-IRS 11724 >>> 12724 >>> continues to misinterpret our vedams, including r'g-vdam with the >>> mis-translation:- >>> >>> "*We begin with the Vedic concept of human reproduction, where the male >>> plants the gárbha– ‘embryo’ in the uterus of the female: thus when Sky >>> impregnates Earth with rainwater, the embryo is none other than “the Agni >>> in the waters,” and this embryo is then lodged within the plants that grow >>> out of the impregnated Earth (Rig-Veda 7.9.3,*" >>> >>> My comments:- >>> >>> So, rainwater, which is pure distilled hydrogen oxide, contains fire >>> which is the embryo that develops into plants, grasses, trees, and vines >>> through the sky impregnating the Earth? >>> >>> I*s not rainwater mere condensation of vapour rising from the oceans >>> and the seas, heated by the Sun, carried as clouds by wind over land, and >>> precipitating when meeting high land, such as hills and mountains?* >>> >>> At what point does the r'g-vedic fire enter rainwater? When >>> lightning strikes? >>> >>> S Narayanaswamy Iyer >>> >>> On Fri, Jul 12, 2024 at 10:05 AM Rajaram Krishnamurthy < >>> [email protected]> wrote: >>> >>>> Part 4 11724 >>>> >>>> 29 The Vedic figure Apām Napāt is so ancient that there is a formal >>>> analogue in the Iranian evidence: the Avestan figure Apąm Napå. [68] While >>>> other thematic evidence about Apąm Napå is elusive, he is known to have the >>>> epithet auruuat̰-aspa– ‘having swift horses’ (Yašt 19.51); [69] otherwise, >>>> this word serves only to describe the hour– ‘sun’ (Yašt 10.90, etc.). There >>>> is a thematic parallel in the Rig-Vedic word āśuhéman– ‘driving swift >>>> horses’, which serves as epithet for Apām Napāt (2.31.6, 2.35.1, >>>> 7.47.2); he is transported by horses as swift as thought itself (1.186.5). >>>> >>>> 30 In Rig-Veda 1.162, a hymn celebrating the sacrificial horse, it is >>>> specifically Pūṣan’s goat that leads the horse to its immolation (stanzas >>>> 2-3). In fact, Pūṣan’s chariot is regularly drawn by goats (1.138.4; >>>> 6.55.3-4, 6; 6.57.3; 6.58.2); by contrast, Savitr̥’s chariot is drawn by >>>> {100|101} horses (7.45.1; cf. 1.35.3, 5). Therefore, the ritual symbolism >>>> of having the sacrificial goat of Pūṣan precede the sacrificial horse can >>>> be related with mythological symbolism : just as the goat is the horse’s >>>> guide in ritual, so also Pūṣan is Savitr̥’s guide in myth. From the >>>> conventional association of Indic Apām Napāt and of Iranian Apąm Napå with >>>> horses, it follows that the designation of Savitr̥ the sun-god as Apām >>>> Napāt (1.22.6) is old enough to be a part of the shared Indo-Iranian >>>> heritage and is due to his own solar association with horses (7.45.1); by >>>> contrast, Pūṣan is called Apām Napāt nowhere in the Rig-Veda, >>>> presumably because he is associated with goats, not horses. In their >>>> function as solar psychopomps, Savitr̥ and Pūṣan may be correlates, but not >>>> so in terms of the epithet Apām Napāt: the inherited phraseology of this >>>> expression requires association with horses, not goats. >>>> >>>> When it comes to the death and rebirth of man, Apām Napāt serves as a >>>> solar model rather than solar guide. The celestial fire plunges into the >>>> waters at sunset, only to be reborn from them at sunrise. As a parallel, >>>> the sacrificial horse is immolated so that it may draw the chariot of the >>>> sun come sunrise, but its guide is the goat. In the Rig-Vedic hymn to Apām >>>> Napāt, sun and horse are parallel as they rise at dawn: >>>> >>>> áśvasyā́tra jánimāsyá ca svàr >>>> >>>> Rig-Veda 2.35.6 >>>> >>>> 31 There [in the waters] is the birthplace of the horse and this sun. >>>> >>>> For the function of enacting man’s rebirth after death, there is an >>>> element missing in the figure of Apām Napāt; as the hymn composed specially >>>> for him makes clear, Apām Napāt is Apām Napāt only in the waters and in the >>>> sky, but on earth he becomes someone else: >>>> >>>> só apā́ṃ nápād ánabhimlātavarṇo’ >>>> >>>> ‘nyásyevehá tanvā̀ viveṣa >>>> >>>> Rig-Veda 2.35.13 >>>> >>>> Apām Napāt, with imperishable radiance, >>>> >>>> is at work here [on earth] with the body of another. >>>> >>>> 32 This “other” is then identified in the last stanza of the hymn as >>>> Agni himself, in his function as sacrificial fire (2.35.15). Thus whereas >>>> Agni is {101|102} Apām Napāt, Aparn Napāt is not Agni in all respects. >>>> Specifically, Apām Napāt lacks one of Agni’s three aspects; he is not at >>>> work on earth. >>>> >>>> 33 To round out this complex picture of the tripartite Agni, let us >>>> briefly consider his first provenience. Besides the earth-born Second Agni >>>> of the sacrificial fire and the water-born Third Agni of the sun, there is >>>> also the sky-born First Agni of lightning (Rig-Veda 10.45.1-3; also >>>> 1.143.2, 3.2.13, 6.6.2). While the water-born Agni has two sadhástha-s >>>> ‘abodes’, Sky and Ocean, the sky-born Agni in the form of lightning can go >>>> directly from Sky to Earth through the antárikṣa– ‘intermediate space’ >>>> (6.8.2, 10.65.2). >>>> >>>> 34 The tripartite distribution of Agni is subject to a number of >>>> confusions. As lightning, sky-born Agni qualifies as being in the third sky >>>> (Rig-Veda 1.143.2, etc.); yet the sky-born Agni is the first Agni, Also, >>>> with the concept of celestial waters matching terrestrial waters (1.32.2, >>>> 12, etc.), it may seem tempting to imagine the water-born Agni as not only >>>> the sun but also lightning; and yet, Indic ritual shows that water-born >>>> Agni was basically incompatible with the fire of lightning: according to >>>> the Śatapalha–Brāhmaṇa (12.4.4.4; cf. Aitareya–Brāhmaṇa 7.7), “the Agni in >>>> the waters” must be expiated if fire from lightning has been mixed with >>>> sacrificial fire. >>>> >>>> 35 Lightning, however, is not the only form in which Agni comes from >>>> Sky to Earth. We are now about to see the purpose of Agni’s tripartition, >>>> which links the mystery of afterlife with the mystery of terrestrial fire’s >>>> origin from celestial fire. We begin with the Vedic concept of human >>>> reproduction, where the male plants the gárbha– ‘embryo’ in the uterus of >>>> the female: thus when Sky impregnates Earth with rainwater, the embryo is >>>> none other than “the Agni in the waters,” and this embryo is then lodged >>>> within the plants that grow out of the impregnated Earth (Rig-Veda 7.9.3, >>>> 8.43.9, 1.141.4, etc.). [74] One of the designations of Agni within plants >>>> is actually apā́m gárbha– ‘embryo of the waters’ (7.9.3); one of the >>>> designations of “plant” is óṣadhī-. >>>> >>>> apsv àgne sádhiṣ ṭava >>>> >>>> saúṣadhīr ánu rudhyase >>>> >>>> Rig-Veda 8.43.9 >>>> >>>> Your station is in waters, Agni; >>>> >>>> you grow into óṣadhī-s. >>>> >>>> Etymologically, óṣadhī– may be interpreted as being composed of roots >>>> uṣ– and dhā-, meaning ‘light-emplacement.’ >>>> >>>> 36 The one who brought fire from the Sky to the Earth is called >>>> Mātariśvan, messenger of Vivasvat (Rig-Veda 6.8.2; also 1.93.6, 3.2.13, >>>> 1.143.2). Elsewhere, the messenger of Vivasvat is specified as Agni himself >>>> (1.58.1, 8.39.3, 10.21.5), and the word mātaríśvan– actually serves as >>>> Agni’s epithet (1.96.4, 3.5.9, 3.26.2). “Though the myth of Mātariśvan is >>>> based on the distinction between fire and a personification which produces >>>> it, the analysis of the myth shows these two to be identical.” [76] It >>>> remains to ask how Mātariśvan brought celestial fire to Earth: he produced >>>> fire by friction, expressed with verb forms of the root manth– (as in >>>> 1.71.4, 1.141.3, 1.148.1, 3.9.5). In the language of the Rig-Veda, fire is >>>> produced by the manth– ‘friction’ of fire-sticks called the aráṇi-s: >>>> >>>> ástīdám adhimánthanam >>>> >>>> ásti prajánanaṃ kr̥tám >>>> >>>> etā́ṃ viśpátnīm ā́ bhara >>>> >>>> agním manthāma pūrváthā >>>> >>>> aráṇyor níhito jātávedā >>>> >>>> gárbha iva súdhito garbhíṇīṣu >>>> >>>> Rig-Veda 3.29.1-2 >>>> >>>> This is the friction-place, >>>> >>>> birth-giving, it has been prepared; >>>> >>>> bring the viśpátnī [mistress of the household]; >>>> >>>> As before, let us rub fire. >>>> >>>> Agni the Jātavedas has been emplaccd in the two aráṇi-s >>>> >>>> well-placed like the embryo in pregnant females. >>>> >>>> 37 The fire latent in the wood of the aráṇi-s is born as terrestrial >>>> fire, and we note that the Agni-epithet Mātariśvan is etymologically >>>> appropriate to the theme of latent fire: mātarí– ‘in the mother’ and –śvan– >>>> ‘swelling’ (from root śū– ‘swell’). Here, then, is the key to the mystery >>>> of how the terrestrial fire of sacrifice was produced from celestial fire. >>>> Agni descends from the Sky as an embryo in rainwater. Then lies are lodged >>>> in the plants that grow from the impregnation of Earth with rain. Finally, >>>> he is {103|104} rubbed out of wood, thus becoming terrestrial fire. The >>>> link between celestial and terrestrial fire is Agni Mātariśvan, messenger >>>> of Vivasvat. (6.8.2, etc.). 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