Re: Vedic esoterica
KYV TS 1.1.1: an analysis
With all humility of one who is only a novice--shaikSha, I venture to present my thoughts on the first anuvAkam: KYV TS 1.1.1. (I have serially numbered the points for quoting in discussions).
01. Although the RShi, devatA and Chandas--seer, deity and metre, associated with each mantra are given in the mUla-mantras themselves in Rg Veda, we do not see them in the Yajur Veda. Yet, each mantra has a seer, an entity as subject matter which is usually presented as manifestation of divinity, and a metre.
02. The first anuvAkam reads as follows (in pada-pATham--text divided into words). RLK has identified eight mantras in it (four yajus and 4 riks), which are numbered at their end in the transliteration below:
इषे त्वा ऊर्जे त्वा वायवः स्थ उपायवः स्थ
देवो वः सविता प्रापयतु श्रेष्ठतमाय कर्मण
आ प्यायध्वम् अघ्निया देवभागम्
ऊर्जस्वतीः पयस्वतीः प्रजावतीर् अनमीवा अयक्षमा
मा वः स्तेन ईशत माऽघशँसो
रुद्रस्य हेतिः परि वो वृणक्तु
ध्रुवा अस्मिन् गोपतौ स्यात बह्वीर्
यजमानस्य पशून् पाहि ॥१.१.१ ॥
iShe tvA (1) Urje tvA (2) vAyavaH stha upAyavaH stha (3)
devo vaH savitA prApayatu shreShThatamAya karmaNa (4)
A pyAyadhvam aghniyA devabhAgam
UrjasvatIH payasvatIH prajAvatIr anamIvA ayakShmA
mA vaH stena Ishata mA&ghasha~Mso (5)
rudrasya hetiH pari vo vRuNaktu (6)
dhruvA asmin gopatau syAta bahvIr (7)
yajamAnasya pashUn pAhi (8) ||1.1.1 ||
03. We understand that the meanings derived for the words and phrases in the mantra should be in accordance with their associations in the nirukta and nighaNTu texts.
• We are also aware that words in the Vedas could be yaugika--where the meaning is derived, so connotative; laukika or rUDhi--where the word is an arbitary name with no connotations, so denotative; and yoga-rUDhi--where the word is a combination of both of these features. The same word might be interpreted in these three levels of meanings.
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04. Who is the deity of this first anuvAkam? In one sense, the deity could well be gomAtA--Mother Cow, if we go by the following analysis:
• The term iShuH stands for the terrestrial deity in (Kashyapa maharShi's) nighaNTu ('ng' henceforth), while the term iSham means food in YAskAchArya's [i]nirukta[/b] ('nk' henceforth). The term Urjam means strength as well as food in nk.
• Mother Cow is addressed as the source for food and strength: not in the sense that her meat can be consumed because she is aghniyA--should not be killed; but in the sense that she gives us milk which is the first and staple food across all humanity, from which humans derive their primary strength.
• Thus the first two mantras, iShe tvA (1) Urje tvA (2) could mean "You are the food, you are the strength (in us)".
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05. What about the attributes vAyavaH stha upAyavaH stha (3) in the third mantra? What is the connection between the Cow and the deity VAyu?
• Our PurANas say that all deities reside in the Cow, but we cannot resort to them for pramANa--proof/testimony, as they are derived from the Vedas and are later in time.
• atharva veda (AV) gives us the connection:
अन्तरिक्षं धेनुस्तस्या वायुर्वत्सः ।
सा मे वायुना वत्सेनषमूर्जं कामम् दुहां ।
आयुः प्रथमं प्रजां पोषं रयिं स्वाहा ॥ ४.३९.४ ॥
antarikShaM dhenustasyA vAyurvatsaH |
sA me vAyunA vatsenaShamUrjaM kAmam duhAM |
AyuH prathamaM prajAM poShaM rayiM svAhA || 4.39.4 ||--AV 4.9.4
4.39.4: The atmosphere/sky (AkAsha) is the Cow and air--vAyu, her calf. May she with her calf yield me food, strength, my nice resolve, noble life, offspring, plenty and wealth. This is our excellent prayer, let pure air blow, and cure our ailments.--(Tr.Devi Chand)
• upAyavaH stha--you are 'approachers' indicates that cows always seek human company (unlike the other domestic animals which can live in groups without human help).
• RLK finds the word Ayu--mankind, in vAyavaH/upAyavaH for his spiritual interpretation, which also applies here.
• Thus, the third mantra could mean "You are abiding in VAyu (who is your calf) and you are the approachers (who seek and bless mankind with prosperity)."
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06. The connection between the Cow and SavitA is indicated in AV 4.39.5: "Heaven is the Cow--dyaurdhenustasyA, her calf is the Sun--Adityo vatsaH".
• Thus, SavitA the Sun God is invoked in mantra 4, to impel/lead the Cow towards excellent works (of nourishing her, nourishing mankind with her product and calves).
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07. Mantra 5 reads as follows:
A pyAyadhvam aghniyA devabhAgam
UrjasvatIH payasvatIH prajAvatIr anamIvA ayakShmA
mA vaH stena Ishata mA&ghasha~Mso (5)
• The first line is straighforward: "Yes, Unslayable--aghniyA, increase--pyAyadhvam the Deva's share in the yajna (by giving copious rich milk)."
• This mantra refers to Cow as unslayable, that is, it should not be killed. There are mantras in the Vedas which pronounce killing animals as a sin.
• The second line lauds the Cow as full of strength, full of milk, endowed with calves, in happy state and free from disease.
• The last line cautions: "Let no thief or evil worker--aghashaMsaH--take control over you."
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08. rudrasya hetiH pari vo vRuNaktu (6)
"Let Rudra's weapons--hetiH surround and cover/protect you--pari-vRuNa."
The caution against thieves steeling and controlling cows, and proctection of Rudra's weapons is found in the Rg veda too, in the go-sUktam (RV 6.28).
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09. dhruvA asmin gopatau syAta bahvIr (7)
"Abide ye--syAta, who are surely numerous--dhruvA bahvIr, with this lord of cattle--gopati."
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10. yajamAnasya pashUn pAhi (8) ||1.1.1 ||
"Protect--pAhi (from the root pA--protect), the cattle of the yajamAna--one who sponsers the sacrifice."
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रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥
To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.
--viShNu purANam
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