audiobas.blogg.se - Atharva veda hymn to the earth

“The evil dream which is offensive to my mind and eye, which harasses and does not please me, that (dream) do I let loose upon my enemy. Tád duṣvápnyaṃ práti muñcāmi sapátne kā́maṃ stutvód aháṃ bhideyam |”

“yán me mánaso ná priyáṃ cákṣuṣo yán me bábhasti nā́bhinándati With this verse being clear to us, let’s proceed to analyze the next one. “Praise the famous youth, mounted on the chariot seat, Dread and destructive like a fierce wild beast Being praised, O Rudra, be merciful to the singer Let thy missiles smite down (our enemies who are) another than us”. Mṛḍā jaritrē rudrastavānō anyantē asmannivapantu sēnāḥ ||”

“stuhi śrutaṁ gartasadaṁ yuvānaṁ mṛgaṁ na bhīmamupahatnumugram | Relate this sukta’s verse with the below verse from Sri Rudram to understand the sameness in euology and the request being placed by the singer of the hymn. The same method of eulogy can be seen in this verse of ‘Kāma-sūkta’. The way Yajurveda propitiates Rudra by saluting his various attributes in Rudram and pleases him and then once he is found to be pleased, it seeks various boons in Chamakam. “Salutations to the slayer of the enemy”. This is very much the same as what Yajurveda’s Sri-Rudram hails him as! Rudram says: Here the hymn is praising Kāma calling him the slayer of enemies and then offers sacrificial oblations to him and then seeks his protection and asks him to slay down our (the requester’s) enemies.Īs this entire hymn is praise to Rudra under his name ‘Kāma’ because he is the primordial desire that resulted in the manifestation of this entire universe here the hymn is praising Rudra’s attribute of slaying the enemies. Do thou, since thou hast been extolled, hurl down my enemies by thy great might!” “To the bull that slays the enemy, to Kâma, do I render tribute with ghee, oblation, and (sacrificial) melted butter. Nīcáiḥ sapátnān máma padaya tvám abhíṣṭuto mahatā́ vīryèṇa |” “sapatnahánam r̥ṣabháṃ ghr̥téna kā́maṃ śikṣāmi havíṣā́jyena Now, let’s proceed with the analysis of the hymn. These hidden aspects have been brought out in my commentary. of clearcut indications from which we would know the reality. This is why the hymn “Kāma-Sūkta” is also addressed to Bhagawan Rudra in his aspect of the primordial god of desire.Īlthough this hymn does not name ‘Rudra’ directly anywhere, yet, there are umpteen no.

Because he pervades everything as their lifeforce, he is the “Prana”, and so on so forth…Įverything is Bhagawan Rudra and all names point at one or other of his various attributes, or at his tasks.

– beyond the universe as the infinite fire of consciousness, within the universe he exists as the three-fold types of fires (grāhapatyā etc.) as a carrier of the sacrificial libations to the recipients and within the microcosm (bodies of Jivas) as the gastric fire (vaisvānara) – Hence he is the one who is called as “Agni”.

Because he is the one who exists as the fire in three planes – viz.

Because all the created beings (including all the gods) are created by him and all of them are his “paśus”, and he is the sole lord of all, he is called “Paśupati”.

Because he is the Anger that keeps control over the administration of the universe, he is lord “Manyu”.

For instance –īecause his “desire” created the universe, he is the primordial god of desire, hence he is lord “Kāma”. Those seers know that it is Bhagawan Rudra alone whose various attributes are sung in Vedas. For ignorant people, they look as hymns to different gods, but one who has discerning eyes would be able to understand the “r̥ṣī-hr̥daya” i.e., the heart of the seer. This is why they passed those Vedic hymns to us by stating the “dēvatā (deity)” of the hymns under different names. They realized that it is Bhagawan Rudra alone who adorns various aspects for various tasks of the universe. All the various seers (r̥ṣīs) of Vedas had uniformly realized the one fact that – all the Vedic hymns are actually the hymns for Rudra alone.