RV,YV and TB part 7 dated 28 9 23 K R IRS
*Khaṇḍikā 1*
agnirnaḥ pātu kṛttikāḥ ।
nakṣatraṃ devamindriyam ।
idamāsā vicakṣaṇam ।
havirāsaṃ juhotana ।
May Agni protect the Kṛttikās for us. This *nakṣatra *has a distinct deity
and power of those [Kṛttikās]. Having come into possession of an oblation,
may you sacrifice. a̱gnis (stem form: agni) (masculine, nominative,
singular) =Agninas (pronoun, 1st person, dative, plural) = for uspātu (2nd
class verb root: pā) (imperative, parasmaipada, 3rd person, singular) = may
it protect kṛttíkās (stem form: kṛttikā) (feminine, accusative, plural) =
Kṛttikās1 nakṣatram (stem form: nakṣatra) (neuter, nominative, singular)=
*nakṣatra*
devam (stem form: deva) (neuter, nominative, singular) = deity indriyam
(stem form: indriya) (neuter, nominative, singular) = power idam (pronoun,
3rd person, neuter, nominative, singular) = this āsām (pronoun, 3rd person,
feminine, genitive, plural) = ofthese vicakṣaṇam (stem form: vicakṣaṇa)
(neuter, nominative, singular) = distinct 1 The Kṛttikās are the six stars
represented as nymphs acting as nurses to Kārtikeya, the god of war. These
six stars are commonly known as the Pleiades. This information was
referenced from Apte’s Sanskrit-English dictionary.
havis (stem form: havis) (neuter, accusative, singular) = oblation
āsam (2nd class verb root: as) (gerund) (indeclinable) = having come into
possession juhotana (3rd class verb root: hu) (irregular imperative, 2nd
person, plural) = may you sacrifice2 2 See section 654 in William Dwight
Whitney’s *Sanskrit Grammar *and section 460 in Arthur Anthony
Macdonell’s *Vedic
Grammar *for listing of the irregular verb form, *juhotana*.
*Khaṇḍikā 2*
yasya bhānti raśmayo yasya ketavaḥ ।
yasyemā viśvā bhuvānāni sarvāḥ ।
sa kṛttikābhirabhisaṃvasānaḥ ।
agnirno devaḥ suvite dadhātu ।
The rays of light of whom and the comets of whom shine and the divine Agni
of whom dwells in all those places and creatures with the Kṛttikās, he
should bestow upon us the good path.
*Khaṇḍikā 3*
prajāpate rohiṇī vetu patnī ।
viśvarūpā bṛhatī citrabhānuḥ ।
sā no yajñasya suvite dadhātu ।
yathā jīvema śaradaḥ savīrāḥ ।
May Rohiṇī, the wife, a universal form with a great bright light shine,
Prajāpati. May she put us on the good path of the *yajna *so that we should
live years with heros.
prajā = procreation pati = lord prajāpate (stem form: prajāpati) =
Prajāpati (Lord of Procreation) rohiṇī (stem form: rohiṇī) = Rohiṇī vetu =
may one shine patnī (stem form: patnī) = wife viśva = universal rūpā =
form viśvarūpā (stem form: viśvarūpā) = universal form bṛhatī (stem form:
bṛhatī) = great citra = bright bhānu = light citrabhānus (stem form:
chitrabhānu) = bright light.
KR: The words used in vedas generally about GODs or Devas, signify only
according to the karmic-action-focussed names and may not be construed as a
singular name personally. Prajapati is Brahmam; Prajapati is Brahma; Here
the praja-pati is the God responsible for the procreation. Rohini is
attributed here sitting along with the hot Kartika.
*Khaṇḍikā 4*
rohiṇī devyudagātpurastāt ।
viśvā rūpāṇi pratimodamānā ।
prajāpatiṃ haviṣā vardhayantī ।
priyā devānāmupayātu yajñam ।
The Goddess Rohiṇī rose up in the east. The universal creator issuing forth
the forms. She causes Prajāpati to increase with a burnt offering. May
[she] approach the *yajña *and those fond of the divine ones.
*Khaṇḍikā 5*
somo rājā mṛgaśīrṣeṇa āgan ।
śivaṃ nakṣatraṃ priyamasya dhāma ।
āpyāyamāno bahudhā janeṣu ।
retaḥ prajāṃ yajamāne dadhātu ।
The Soma king arose with the Mṛgaśīrṣa *nakṣatra*. The auspicious *nakṣatra
*is the beloved abode of this [Soma king]. Repeatedly causing attainment
among the people. May [the Soma king] bestow semen for offspring when
sacrificing.
*Khaṇḍikā 6*
yatte nakṣatraṃ mṛgaśīrṣamasti ।
priyaṃ rājanpriyatamaṃ priyāṇām ।
tasmai te soma haviṣā vidhema ।
śanna edhi dvipade śaṃ catuṣpade ।
Mṛgaśīrṣa *nakṣatra *exists for you, the beloved who is most beloved by the
king of those beloved. Soma, we should worship with a burnt offering for
that and for you. Prosperous, may you be for us. Prosperous, among the
two-footed and four-footed.
KR: SANNA EDI DWIPADE SAM CHATUSPADE TWO FEET AND FOUR FEETED SPECIES.
The second of the Vedas, YajurVeda in one of its hymns says “Sham no
astu dwipade Sham chatushpade” which means “May the Lord bring peace unto
all bipeds and quadrupeds.” Such is the dictum of the holy books to the
Hindus. It’s not enough if you human beings are happy, every living being
in this world should be happy.
However the dwi pade chatuspade -is used, in so many verses of the
vedas, starting from MandaLA 10 OF THE Rig Vedam; *The Purusha Sukta*
The *Purusha Sukta* is a most commonly used Vedic Sanskrit hymn. It
is recited in almost all Vedic rituals and ceremonies. It is often used
during the worship of the Deity of Vishnu or Narayana in the temple,
installation and fire ceremonies, or during the daily recitation of
Sanskrit literature or for one's meditation.
The *Purusha Sukta* is an important part of the *Rig-veda*
(10.7.90.1-16). It also appears in the *Taittiriya Aranyaka* (3.12,13),
the *Vajasaneyi Samhita* (31.1-6), the *Sama-veda Samhita* (6.4), and
the *Atharva-veda
Samhita* (19.6). An explanation of parts of it can also be found in
the *Shatapatha
Brahman*, the *Taittiriya Brahmana*, and the *Shvetashvatara Upanishad*. The
*Mudgalopanishad* gives a nice summary of the entire *Purusha Sukta*. The
contents of the *Sukta* have also been reflected and elaborated in the
*Bhagavata
Purana* (2.5.35 to 2.6.1-29) and in the *Mahabharata* (Mokshadharma Parva
351 and 352).
The most commonly used portion of the *Sukta* contains 24 mantras
or stanzas. The first 18 mantras are designated as the *Purvanarayana*, and
the rest as the *Uttaranarayana*. Sometimes 6 more mantras are added. This
part is called the *Vaishnavanuvaka* since it has been taken from another
well known hymn called the *Vishnusukta*, a part of the *Rig-veda Samhita*.
Though the mantras of the *Uttaranarayana* and the *Vaishnavanuvaka* do not
seem to have any coherence with the 16 mantras of the *Rig-veda Samhita*,
tradition has somehow tied them together.
The *Purusha Sukta* is a rather difficult text to explain in a
modern way. This is primarily because of the archaic language that cannot
always lend itself to interpretations based on the classical Sanskrit, and
that many of the words can be taken in several different ways, both literal
and symbolic.
Nonetheless, the *Purusha Sukta* gives us the essence of the
philosophy of *Vedanta*, the Vedic tradition, as well as the *Bhagavad-gita*
and *Bhagavata Purana*. It incorporates the principles of meditation (
*upasana*), knowledge (*jnana*), devotion (*bhakti*), and rituals and
duties (*dharma* and *karma*). This is why it is highly regarded and
extensively used today as much as thousands of years ago.
*The Text Peace Invocation*
Om taccham yoravrini mahe ghatun yajnaya ghatun yajnapataye
daivi svastirastu naha svastir manushebhyaha
urdhvam jigatu bheshajam sham no astu dvipade sham chatushpade
K RAJARAM IRS 28 9 23
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