Poetry / Kavit -- on Love and/or on the Shri Gods

[Poeticus]

This is referring to his upendra/vAmanAvatAra (as the veda-s do multiple times), yet the focus of the veda-s is praise, not on lIlA-s (which is what the purANam-s are meant for), so it obviously would not be so detailed in that regard. In addition, praise does not always imply worship; regardless, indra is clearly dependent upon viShNu in the phrase "yadÁ te víShNur ójasA trÍNi padÁ vichakramé Ádítte haryatÁ hárI vavakShatuH," whereas there is no scenario where viShNu is dependent upon indra.

Unfortunately, I have yet to come across any theological mentioning in the Rg-Veda and the Aitareya Brahmana expressing that Vishnu has avatars-s. Therefore, the Rg-Veda does not refer to Vishnu and his "vAmanAvatara", especially in that verse. KT once made a valid argument that since Vishnu is the "Father that comes down", the Rica expressing such may surely refer to Vishnu's ["later"] avatars-s, but I have yet to find any Shrautic pramANa-s that support KT's argument.

From the verse in question, no one is talking about worship; but, it is evident that Vishnu is clearly praising/lauding Indra. There is no sugarcoating this; definitely no need to get into Vaishnava-apologetics [especially not in this thread - so please try not to hijack this one]. Furthermore, there is no occurrence in the Rg-Veda that Indra has ever praised Vishnu, or any other Shri Deva for that matter. But, numerous other Deva-s, including Vishnu, have praised the "Mover of things moveless", even though most of those Rica-s are subjected to the theology of the Sukta they are found in.

Either way, I'll still be intellectually honest and admit that the revelation from the Dual Ordinance of Shri Indra-Vishnu express a certain notion that Indra and Vishnu can surely be Equal:

"Ye Twain have conquered,
Never have Ye been conquered;
Never hath either of the
Twain been vanquished."

6.69.8.a​

 

[Poeticus]

Moving on and coming back on track:

"May we be in the favour of the Universal One
For indeed he is king, sustainer of beings.
Born from here he views all this world,
The Universal One takes his place with the sun.
Agni, invoked in heaven, invoked on earth,
Invoked, he has entered all the plants.
The Universal One, Agni is mightily invoked,
Let him protect us day and night from harm.
O Universal One, of you may it be true,
May gracious treasures attend us.
May Mitra, Varuna, Aditi, Sindhu
Earth and Heaven, effect that for us."​

R.V.1.98​

 

[ratikala]

Perhaps you may like this as well:

"When your spirit goes
Far away, to Yama son of Vivasvant;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far way, to the sky, to the earth;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to the four-cornered land;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, in the four directions;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to the foaming sea;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to the gleaming lights of the distant slope;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to the waters, the plants;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to the sun, to the dawn;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to the lofty mountains;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to all this world;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to still farther distances;
Then we turn it back to you,
Here to dwell, to live.
When your spirit goes
Far away, to what has been and what is to be;
Then we turn it back to you,
Here to dwell, to live."​

R.V.10.58​

jai jai , ..... is very beautifull

I would like to read it in context then I will properly understand and be able to discuss better .:namaste

 

[Aupmanyav]

Ratikala, I think RV 10.58 is for Manas/Spirits/Ancestors. The first line ..

 

[Nyingjé Tso]

I'll just pretend nothing happened and go on with the tread hoping that this off topic nonsense will die by itself. Get a room.

Still your mind in me, still yourself in me
and without a doubt
you shall be united with me
Lord of Love, dwelling in your heart

- Baghavad geeta

 

[Poeticus]

I'll just pretend nothing happened and go on with the tread hoping that this off topic nonsense will die by itself. Get a room.

- Baghavad geeta

Yes, thanks Jaya; coming back on track --

“I call to Agni first for wellbeing!
I call to Mitra and Varuna here for increase!
I call to Night who introduces [all] to the manifested world!
I call to the God Savitar for a power of growth!”​

R.V.1.35.1​

 

[ratikala]

namaskaram MV ji :namaste

Have you ever read Jayadev's Geet Govind ?

[youtube]HOniqECkC90[/youtube]
Geet Govindam (Geeta Gobinda) Part I - YouTube

please skip the terible advert in the begining ....

prehaps if you like we could find find a version to read together ?

 

[Jaskaran Singh]

Prehaps if you like we could find find a version to read together ?

Here...Gita Govindam of Jayadeva - Introduction

 

[Poeticus]

R.V.7.41.1 ~~​

At dawn: Agni! At dawn: Indra! We invoke!

At dawn: Mitrāvaruṇā! At dawn: the Aśhvinā!​

At dawn: Bhaga! Pūṣaṇ! Brahmaṇaspati!

Every morning: Soma and Rudra! We will invoke!​

:namaste​

 

[Poeticus]

bhardrādabhi śreyaḥ predhi​

Go from happiness to still greater bliss...​

~taittiriya saṃhitā~​

 

[Sees]

Do you ever do these at dawn brother? I have heard before that many people used to/still do greet the sun in India and wonder if this is or was part of it?

R.V.7.41.1 ~~​

At dawn: Agni! At dawn: Indra! We invoke!

At dawn: Mitrāvaruṇā! At dawn: the Aśhvinā!​

At dawn: Bhaga! Pūṣaṇ! Brahmaṇaspati!

Every morning: Soma and Rudra! We will invoke!​

:namaste​

 

[Jaskaran Singh]

bhardrādabhi śreyaḥ predhi​

Go from happiness to still greater bliss...​

~taittiriya saṃhitā~​

bhardrAt is not a word, nor is predhi. I think you mean bhadrAdabhi shreyaH prehIti, which is from the taittirIyabrAhmaNa, not the taittirIyasaMhitA.

 

[Poeticus]

bhardrAt is not a word, nor is predhi. I think you mean bhadrAdabhi shreyaH prehIti, which is from the taittirIyabrAhmaNa, not the taittirIyasaMhitA.

Haug is wrong!?​

Why am I not surprised?​

 

[Poeticus]

Do you ever do these at dawn brother? I have heard before that many people used to/still do greet the sun in India and wonder if this is or was part of it?

Due to graha[1]-related concerns,
I do not do any yajna-related
rituals in the early morning.​

And, yes - many Hindus, not just in India,
but around the world, give oblations and
salutations to the Sun in the morning.
However, I doubt that most Hindus have
ever even heard of this verse, which is from
the Bhāgya-Sūktaṃ.​

__________________
[1] astrological/planetary related concerns;
auspicious/inauspicious related concerns​

 

[Jaskaran Singh]

Haug is wrong!​

Why am I not surprised?​

It this the person you're talking about?: Martin Haug - Wikipedia, the free encyclopedia
I can't say I've read any of his works, but if he doesn't know that the correct word is bhadrAt and not bhardrAt, then I'm wondering who gave him the position of "superintendent of Sanskrit studies and professor of Sanskrit in Poona" (acc. to the Wikipedia article). Even the average Hindi speaker knows happy is bhadra, and not "bhardra"; there's even that well known mantram/shlokam that goes "jayantI ma~NgalA kAlI bhadrakAlI kapAlinI durgA kShamA shivA dhAtrI svAhA svadhA namo'stute.."

 

[Poeticus]

bhardrādabhi śreyaḥ predhi​

Go from happiness to still greater bliss...​

~taittiriya saṃhitā~​

bhardrAt is not a word, nor is predhi. I think you mean bhadrAdabhi shreyaH prehIti, which is from the taittirIyabrAhmaNa, not the taittirIyasaMhitA.

Yes, you are absolutely correct!​

bhadrāt is the ablative singular
of bhadra: auspicious/happy/serene...
bhadrāt + abhi = bhadrādabhi​

śreyaḥ is the adverb of śreyas; but, please
help me with prehīti. I keep coming up
with only prahita.​

Is prehīti made up of pra + ihi + iti ?
Perhaps, fulfilling + here + above ?​

 

[Jaskaran Singh]

Yes, you are absolutely correct!​

bhadrāt is the ablative singular
of bhadra: auspicious/happy/serene...
bhadrāt + abhi = bhadrādabhi​

śreyaḥ is the adverb of śreyas; but, please
help me with prehīti. I keep coming up
with only prahita.​

Is prehīti made up of pra + ihi + iti ?
Perhaps, fulfilling + here + above ?​

It could be read as either pra + ihi + iti or as pra + A + ihi + iti. The आ indicates "towards" so I think the latter would be a more correct reading (this use of "A" is also present in bhUmivaggavaNNanA of the tipiTaka, like in "itthiyam A," and is even occasionally used in modern-day languages like hindI, like in "A rahA hai"). With regards to shreyaH, I think it has more to do with whether it is followed by a anUShmanakShara (in this case, प् had it been followed by त, it would be written as "shreyas."

 

[Jaskaran Singh]

Anyway, here's a pANDura~Nga/viThobA bhajan:
[youtube]teJ4DdTc9mc[/youtube]

 

[Jaskaran Singh]

"A bard am I, my dad's a leech (physician),
mother lays corn upon the stones.
Striving for wealth, with varied plans,
we follow our desires like kine.
Flow, Indu, flow for Indra's sake."

(R.V.9.112.3)​

praNAm,
Wait, what? Umm...upalaprakShíNI nanÁ means that the mother (nanA&#769 is one who grinds (prakShíNI) on rocks (upala); I don't see how one can get "lays corn" as a translation. Heck, corn/maize didn't even exist in Vedic India and was first introduced by the Portuguese (who got it from Central America?) somewhere between the 15th and 17th centuries. Then again, what does a pArasIka/mlechchha/kITapata~NgahantA like me know.

 

[Jaskaran Singh]

First shlokam (actually dhruvapAda) of prIyechArushIle from jayadeva's gItagovindam:

vadasi yadi ki~Nchidapi dantaruchikaumudI harati daratimiramatighoram |
sphuradadharasIdhave tava vadanachandramA rochayatu lochanachakoram॥
priye chArushIle priye chArushIle
mu~Ncha mayi mAnamanidAnam
sapadi madanAnalo dahati mama mAnasam dehi mukhakamalamadhupAnam
priye chArushIle priye chArushIle॥

[Show] your beautiful moonshine-like teeth (dantaruchikaumudI), say even only a little (vadasi yadi ki~Nchidapi), which take away (harati) the gloomy, very horrendous poison [afflicting me] (daratimiramatighoram). Make bright (rochayatu) my chakora-like eyes (lochanachakoram) with your moon-like face (tava vadanachandramA) and the nectar of your glittering lips (sphuradadharasIdhave). O beloved Jewel (priye chArushIle)! O beloved jewel (priye chArushIle)! Cast off (mAnam) your causeless (anidAnam) aversion to me (mu~Ncha mayi); the fire of love (madanAnalo) currently (sapadi) burns (dahati) my (mama) heart (mAnasam); give me the honey (lit. sweet water) of your lotus-like face (mukhakamalamadhupAnam). O beloved Jewel (priye chArushIle)! O beloved jewel (priye chArushIle)!

Recitation:
[youtube]4NWs_rKxL6g[/youtube]