Eternal Sound Of Veda

Blossoms of my heart dance in delight,
Eyes of mine glad in devine
When I use to hear on twilight,
The eternal sound of veda by bramhacharins.

Young bramchacharin reciting the sounds ,
filling my ears with melodic bliss,
recharging me , healing my wounds  .
Let my  cosmos chant  its my wish .

Chants of veda in archetype * and ectype * manner
recitied by pupils and achArya ,
fixed by sages of past  in same genre.
May this unbroken chain remains continues.

Sri Rudram , durga suktam and chants of ArUna flag* ,
pseudo recitation of nambothiri guys.
samaganas of JaminEyas and  Kauthumas , let me to glad,
reminds me the glory of immersed Suns rays .

                                                   

Glossary
                                                    
* prakriti patha i.e. pada , samhita , krama
* vikriti patha i.e. danda, dhwaja, rekha, shikha, mala,jata , ghana etc
* Arun ketu i.e. 1 prapathaka of taittriya aranyaka

Animesh’s blog

Dhumra Ganapati- Ganapati of Dhumavati lore

In north Indian trantric tradition each mahavidya is  assigned  by a form of  ganpati.
With each of 10 mahAvidya one or more ganpati is associated .For example Bagalamukhi – Haridra ganpati, Matangi – nritya ganpati ( matang ganpati )
In case of Dhumavati , Dhumra ganpati is assigned i.e. Dhumra ganpati is ganpati of Dhumavati mahavidya.

He is described as gloomy, old, wearing dirty white clothes. Having a garland of human skull with a smokey complexion.Having four hands in which he holds skull cup(kapAla) , danda (stick), Damru ( hand drum ) and varamudra ( fruit giving gesture ).

He is to be worshipped before dhumavati in somya and shanti karma.( mostly by dakshinachAra , shAbar vidhi )
In ugra karma ( in case of very emergency and less time he is also worshipped but by means of aghorAchar, vAmAchara only) even ganapati is not worshiped.
RishI of dhumra ganapati mantra is aghora and dhumra ganapati is devata with yajusha chhanda.
Dhumra ganapati mantra is of 11 latters with couple of  dhumavati beeja instead of omkara.
There are also some shabar and aghora  mantras  belonging to him in which aghora mantra is most powerful and rapid fruit giver.
Most of dhumavati sadhaka recites shabar dhumra ganapati mantra 21 times before the actual dhumavati mantra sadhana for removal of obstacles. This form of ganapati is worshipped by the vAmamArga using 5 M’s for destruction of enemy .
He also can be worshipped by dakshinachara  for destruction of karmic layers, grahadoshA  and removal of obstacles.
I’m not giving the mantra due to secrecy of mantra and sampradaya.
.

Animesh’s blog

Atharvan Ganpati Suktam

Apart from the famous ganpati atharva shIrsha,atharvans also posses sukta dedicated  to ganpati from samhita portion.(A.S. 1.18.1-4 )
RishI for the ganapati sukta is dravinodA ( the one who is giver of wealth or the one who is granted wealth by lord ).This is only sukta by dravinodA rishI found in Saunaka samhita.
Deity of the sukta is vinAyaka ( in case of samputa by vakratUnda mantra deity is vakratUnda ganapati. )
Chhandas are described in viniyoga portion.
( dravinodA rishI || vinAyaka devatA || brahatI , jagatI , tristup , anushtup ChhandA)

dhyAnam

image

The one who is red in colour  with a large stomach and moving ears,  sitting in padmAsan on a padmA  having three eyes and four arms holding pAsha , ankusha , abhaya and vara mudrA is to be meditate .

image

( I am giving the sukta in picture format due to reason of vedic svara and ease in saving picture. Below is it’s translation in English with devanAgari  transliteration )

निर् लक्ष्म्यं ललाम्यं निर् अरातिं सुवामसि । अथ या भद्रा तानि नः प्रजाया अरातिं नयामसि ।।1।।
We the worshippers remove the marks of ill fortune and by gress  of lord ( vinAyaka ) accepts the sign of fortune and wealth.

निर् अरणिं सविता साविषक् पदोर् निर् हस्तयोर् वरुणो मित्रो अर्यमा ।
निर् अस्मभ्यम् अनुमती रराणा प्रेमां देवा असाविषुः सौभगाय ।।2।।

Oh savitA ( Ganapati  described as savita” the creater” ) , varUna ( Ganapati described as “destroyer of sins “), aryamA ( sun in form of Ganapati as caretaker ) please remove the inauspicious signs and ill luck from our body parts( from tip of fingure to foot ) .Oh anumatI  ( siddhi and bhuddhi described )the motivater please remove the the obstacles and fulfill our wishes.
Rishi indirectly using qualitative names pray to ganapati and his shaktis .

यत् त आत्मनि तन्वां घोरम् अस्ति यद् वा केशेषु प्रतिचक्षणे वा ।
सर्वं तद् वाचाप हन्मो वयं देवस् त्वा सविता सूदयतु ।।3।।

Thou oh man ,by the power of lord ( vinayaka ) and mantra ,we remove the ill signs from your body, soul, hairs, eyes.Let Ganapati ( described as savita” the creater” ) inspire us. ( in good deeds )

रिश्यपदीं वृषदतीं गोषेधां विधमाम् उत ।
विलीढ्ह्यं ललाम्यं ता अस्मन् नाशयामसि ।।4।|

We remove by mantrabala the inauspicious signs of femal body having foot like dear , ox like teeth, posture of walking like cow ( vashA not genral cow ) , use of abusive words from oh femel thou.

Animesh’s blog

VaitAna Srauta SutrA – A introduction

The srauta sutra belonging to Atharvanic  tradition is Vaitana Srauta sutra .
It is only available srauta sutra to Atharva veda.
Yet a single manuscript of Kaushika Srauta Sutra is in possession of Maharshi Mahesha yogi institution.

Vaitana srauta sutra is single granta which throws  light on Atharvanic srauta tradition.
It consists of 8 chapters and 43 kandika ( AnuvAka )
The subject of Vaitana srauta sutra is arranged in the same order of  that pAraskar Srauta Sutra but with originality of atharvanic  tradition. A text with notes and indices is published by sir Richard Grabe unde the title ” vaitāna sūtra : the ritual of Atharvaveda “.
There is single  known commentary ” AkshEpa ” on vaitana sutra by  Sri SomAditya.
The name Vaitana sutra  is coined  due to pravachan-kartA rishi ” VaitAyan Maharshi “.
According to some indologists the term is coined due to the first sutra it self.
atha vitānasya | brahmā karmāni brahmavedavid dakshinato vidhivad upaviśati vāgyataḥ ||1||

( I personally don’t support there view that vaitAna term is coined due to first sutra .
I suppose this name vaitAna is due to pravachan-kartA rishi , even same is true in case of KatyAyan, ApastambA , BhAradwaja , HiranyakEshin, Vadhula  and other Sutras. )
There are 6 chapters  supplement to vaitAna sutra they are known as Yajna-Prayachhita AdhyayA or alternatively ShEsha sutrA.
With every manuscript of vaitAna sutra we have this ShEsha sutras attached with them.
A brief description( Chapter wise ) of vaitAna sutra is given below.

1) pratham adhyAya ( 1st chapter)

First chapter describes darshapUrnamAsa step by step starting from bramhAvaraN  to VishnU krama and dakshInadanaM.

2) dwitIya adhyAya ( 2nd chapter )

It describes agnayAdhAna with several rules to be followed. After this it instructs daily agnihOtrA  and chAturmAsya yaga with its 4 parva namely vaishvadEva , varunpraghAsa , sAkamEdha, shUnasIrIya .A description of Trayambakeshti is also included.

3) tritIya adhyAya  (3rd chapter )

Third chapter starts with a general description of somayAga and instructs a prayachhita to a person who who’s forefathers has not performed somayAga and that person want to perform it.
After this it describes agnistOma in very expanded form starting from dikhshA to Avabhrata.

4) catUrtha adhyAya ( 4 th chapter )

This chapter continue the description.
After this it instructs stotras and shastra to be recited during different somayagas.
Next kandikas ( anUvAkas ) are completely devoted to atIratrA and vAjapEya yagA .

5) panchaM adhyAya ( 5 th chapter )

It describes agnichayana with special reference to Kurma chitI .It may be possible that only Kurma chitI is prevalent in Atharvanic tradition.
( our tradition holds this information )

6) shashtha adhyAya (  6 th chapter )

It continues the description of somayAgas starting from Ekah to SattrA.
It also describes samagAnas to be sung during somayAga.

7) saptam adhyAya (  7 th chapter )

It contains the description of RajasUya yaga .The whole chapter is dedicated to it in very expanded manner.

8) ashtamo adhyAya (  8 th chapter )

It contains the description of stotras and shastrAs .Then vrAtya-stOma is described in 4-5 sutra,  in very compact manner. Then a list of yajnas is given with there respective fruits.
A phalashrutI is also given about studying the Vaitana sutra.

YajnaprAyachhita adhyayA:

  These are 6 chapters dealing with prayachhita  (atonement ) for the the undesirable things and situations that may occur during the srauta yAgas .
It also contains prayachhita for the undesirable conditions that may occur to Three Agnis while keeping them till death.
More about this shesha sutra I will describe them in an independent post.

Animesh’s blog

Finding Dattatreya ……

Having left my home
kith less for you ,I roam
in search of  oh ! Dattatreya
son ! of Atri & Ansuya .

When I asked the the tree
have you seen the one who is free,
Tree said to me” I haven’t seen ”
I asked sky  have you seen him.

I asked Smokey dhuni devine
Have you seen datta digamabara of mine.
Flames of bliss said to me oh seeker
Search him inside and drink tattva  liquor.

Now I’m a drinker who drinks delight,
Finds datta in my heart full of light,
I was a fool searching him outside,
dhuni guided me to vision inside.

My eyes glows and words dance,
I’m glad to watch the inner romance.
My experiences sings the only song ,
Find datta inside , no need to roam………….

Animesh’s blog

Two lost grihya sutras of Atharva veda

Kaushika grihya sutra is the only sutra followed by Atharvavedins for Srauta and smarta rites. Beside Kaushika grihya sutra two more grihya sutra belongs to Atharva veda , namely
1) Paithinasa Grihya sutra
2) Agastya Grihya sutra
The evidence for there existence is traced in  Karmapanjika ( of Paithinasa Grihya sutra), Prapancha-Hridaya ( of Agastya Grihya sutra ) .

1) Paithinasa Grihya Sutra:

Compiler of Karmapanjika Srī Dhara quotes some sutras from paithinasa grihya sutra and States that the base for karmapanjika is paithinasa  sutra of Paipalada shakha belonging to Atharvan veda.This means that till the time Srī dhara,   paithinas sutra existed and Utkal bramhans (Orrisan bramhans ) were follower of this sutra , but with influence of time and dominating Yajurvedic schools ( Kanwa shakha of yajur veda ), this sutra got lost in darkness of time.
( My critic of Yajurvedic influence is true ,most of paipaladins have given up Atharvan shakha and are learning Kanwa shakha due to more opportunities of income from yajan-yAjan ).
But due to some dedicated Atharvan bramhans we posses” Karmapanjika “a paddhati grantha based on Paithinasa sutra.Yet in small number but, some atharvans are till the date studying Paipalada shakha and performs all rites and rituals  by the help of Karmapanjika.
Due to unavailability of date of Srī Dhara swamin we are unable to trace the date till which our sutra existed.

2) Agastya Grihya Sutra:

Prapancha- Hridya describes an another grihya sutra ( in quite pseudo manner belonging to atharvan veda paipplada shakha  in it’s ShAdanga Prakrana)
I’m unable to trace the author of the treatise Prapancha- Hridaya ,but  after studying it
critically it is clear that this grantha was compiled after the time of Bhatta Kumarila and Prabhakar .( i.e. after 7 th century )

According to description in this treatise ,Agastya muni compiled Agastya Grihya Sutra , which was having 7 chapter . It belongs to Paippalada shakha of Atharva veda. Even in it’s veda prakrana it describes a bramhana ( not gopatha bramhana ) with 8 chapters affiliated to Paippalada shakha . 

image

image

So these are few traces of this lost sutras.It is quite interesting to see that, both of these sutras belongs to Paipalada shakha . I think like kaushika sutra ( 4 shakhas of atharva veda follow it namely Shaunak,Bramhavada,Jalad,JAjal )  it is probability that some other lost shakhas also follow this two sutras.

Animesh’s blog

Paithinasi – Dharma shastra attributed to Atharva veda

Paithinas smriti famously known as Paithinasi is the dharma shastra belonging to Atharva veda . Yet Angirasa smriti , Aushnas smriti might also be considered as smriti texts belonging to Atharva veda.But after studying them critically I think there is  no direct relation of these two with Bramha veda.But in case of paithinasi ,it possesses direct relationship, it quotes mantras from samhita ( Both paipalada and Shaunak ) of Atharvan veda .
For example in Bramhachari khanda it indicates SamA Sinchatu…… [ A.S-7.33.1] mantra , which is   in both Atharvan samhitas .Even Kaushika sutra implies same mantra for paryukshan
before and after samidhaadhanm.
Even in Shraddha khanda it gives same vidhi as of Atharvan parishishtha  for shraddha .
The mantra Yad annadha…..
also belongs to Atharvan veda.
( The authorship of some atharvan parishishtha is also attributed to Paithinasa Acharya .)
yA dIvyA …. Mantra also belongs to Atharvan veda.
These are some examples.
According to my information lost paithinasi had 7 khandas and shlokas about 1000-1500. ( in anushtup meter mostly )
Some part ( partial fragments) of three khandas are known out of seven because we get  their fragments in dharmashastra- nibhandhas of medieval period .( Krityakalpataru , Dharmasindhu , HemAdri also known as Chaturvarga cintamani  , Viramitrodya , Smriti chandrika ). I have traced names of remaining khandas by the help of Karma-Panjika , Karma- Sammuchya, paipalad grihya paddhati these are paddhati grantas of paipalada atharva vedins used till date by Orrisan bramhans ( Utkal bramhans ).Karma panjika and Karma sammuchya also quotes sutras from Paithinasi Grihya sutra which is lost grihya sutra of Paipalada shakha. The Karmapañjikā (KP), a text whose existence  first taken note of by Bhattacharyya , has been used here and there, but has nowhere been discussed, by Bhattacharya in his edition of paipplada samhita ( Utkal patha or Orrisan patha ) PS 1-15. The KP claims to follow an otherwise lost Sūtra of paithinasa , and at several points quotes directly from this Sūtra. I have not yet been able to find any evidence about the author of the KP, Śrīdhara. Paithīnasi’s work referred to in the KP may have been a counterpart of the Kauśikasūtra of the Śaunaka Śākhā, i.e. a Grihyasūtra of the Paippalāda Śākhā, or an Atharvavedic Dharmasūtra (of the Paippalāda Śākhā). Confirmation of these interesting possibilities requires further intensive study.For example in vedavrata section of Karmapañjikā posses quotes from paithinasi.
“agnyādheyaṃ svadhāṃ caiva yajñadānavratāni ca | vedavrataṃ vṣotsargaṃ cūḍākaraṇamekhalā | māṅgalyam tatrādau śiṣyaḥ abhiṣekaṃ ca malamāse vivarjayed iti ǁ” This is a single example of fragment from Karmapañjikā . Karmapañjikā contains lots of fragments from samanya dharma & Paribhasha section of paithinasi .
A list of  names of seven khandas is given below .( It is not critical ,but  based on primary information, I am working on this treatise )

1) ParibhAshA Khanda
2) SAmAnya dharma khanda
3) BramhachArI khanda
4) Grahasta khanda
5) ShrAddha khanda
6) AdhikAra khanda
   (dAyabhAga khanda )
7) Prayachhita khanda

Authorship of these treaties  is attributed to” MaUslI putrA – PaithInasa “.Paithinasa acharya is described as An authority ( PurvA AcharyA ) in Kaushika sutra. I’m trying to collect all fragments of paithinasi and will publish this fragments under a title ” Paithinasi – revived again ”

Animesh’s blog