क उपनेता क आचार्यः ?

देवाश्च ऋषयश्च ब्रह्माणम् ऊचुः
को नो स्मोज्येष्ठः  क उपनेता क आचार्यः को ब्रह्मत्वं चेति
तान्ब्रह्माब्रवीत् अथर्वा वो ज्येष्ठो ऽथर्वोपनेताथर्वाचार्यो ऽथर्वा ब्रह्मत्वं चेति तद् अप्य् एतद् ऋचोक्तम् “ब्रह्मज्येष्ठा संभृता वीर्याणि ब्रह्माग्रे ज्येष्ठं दिवम् आ ततान | भूतानां ब्रह्मा प्रथमो ऽथ जज्ञे तेनार्हति ब्रह्मना स्पर्धितुं क “इति  तस्यार्हं ब्रह्मवेदश्चतुर्णां वेदानांसाङ्गोपाङ्गानाम्सवाकोवाक्यानां सेतिहासपुराणानाम् ||

Once devas and rRishIs asked bramhA , Who among us is old ( jAnavrIddha )  ? Who is initiator ?  Who is Acharya ? Who is qualified for post of bramhA ? Hence told bramhA
”aTharvan is old, aTharvan is
initiator , aTharvan is Acharya, aTharvan is qualified for post of bramhA as told in  richA-bramhajyeshThA” .

Animesh’s blog

|| अथर्व विधानम् ||

पुष्कर उवाच-

शान्तातीतं गणं हुत्वा शान्तिम् आप्नोति मानवः | भैषज्यं च गणं हुत्वा सर्वान् रोगान् व्यपोहति || ( २,१२७.१ )

त्रिषप्तीयं गणं हुत्वा सर्वपापैः प्रमुच्यते |
क्वचिन् नाअप्नोति च भयं हुत्वा चैवाभयं गणम्  || (२,१२७.२ )

न पराजायते राम गणं हुत्वापराजितम्  |
आयुष्यं च गणम् हुत्वा चापमृत्यूं व्यपोहति ||  (२,१२७.३ )

स्वस्तिम् आप्नोति सर्वत्र हुत्वा स्वस्त्ययनं गणं | श्रेयसा योगम् आप्नोति
तुदोषान्व्यपोहतिव्यपोहति ||   (२,१२७.४)

तथा रौद्रगणं हुत्वा सर्वान् दोषान् व्यपोहति | एतैर्दशगणैर्होमोह्य् अष्टादशसु शान्तिषु || (२,१२७.५)

वैष्णवी शान्तिर् ऐन्द्री च ब्राह्मी रौद्री तथैव च | वायव्या वारुणी चैव कौबेरी भार्गवी तथा || (२,१२७.६ )

प्राजापत्या तथा त्वाष्ट्री कौमारी वह्निदेवता | मारुद्गणा च गान्धर्वी शान्तैर्नैऋतकी तथा || (२,१२७.७)

शान्तिर् आङ्गिरसी याम्या पार्थिवी च भृगूत्तम | एतास् तु शान्तयः प्रोक्ताः सर्वकर्महिताः सदा || (२,१२७.८)

यस् त्वा मृत्युर् इति ह्य् एतज्जप्तं मृत्युविनाशनं | हुत्वा च मातृनामानि कामान् एवम् अवाप्नुयात् || ( २,१२७.९)

सुपर्णस्त्वेति हुत्वा च भुजगैर्नैव बाध्यते |
यस्येदं भूम्याम् इति च भूमिकामो जपेत् सदा || (२,१२७.१० )

पृथिव्याम् उत्तमो ऽसीति हुतं श्रैष्ठ्यप्रदं सदा |
औदुम्बरं यो न इति तथा वीर्यविवर्धनम् || (२,१२७.११)

इन्द्रेण दत्तम् इत्य् एतत् सर्वबाधाविनाशनम् | हिरण्यवर्णा इति च स्नानं पापहरं भवेत || (२,१२७.१२ )

असितस्येति सर्वाणि विषघ्नानि भृगूत्तम | सरस्वतीति मन्त्रांश् च विषघ्नान्निर्विशेद् बुधः || (२,१२७.१३ )

शरभादीनि सर्वाणि पिशाचक्षपणानि च |
इमा देवीति मन्त्रश्च सर्वशान्तिकरः परः || (२,१२७.१४ )

देवा मरुत इत्य् एतत्सर्वकामकरं भवेत् |
यमस्य लोकाद् इत्य् एतद्दुःस्वप्नशमनं परं || (२,१२७.१५ )

अग्नेर्व इति चाप्य् एतत्कथितं मन्युनाशनम् |
ऊर्ध्वो भवति विज्ञेयः कृत्वा स्थानकरः परः || (२,१२७.१६ )

इन्द्रं वयं वणिजम् इति पण्यलाभकरं परम् | कामो मे राज्ञञइत्य् एतत्स्त्रीणां सौभाग्यवर्धनम्  || (२,१२७.१७ )

भद्राय कर्णम् इत्य् एतत्कर्णप्रस्यन्दने जपेत् | भद्रास्य् अक्षिरोधे जाता कर्णप्रस्यन्दने तथा || (२,१२७.१८ )

तुब्यम् एव जरिमन्न् आयुष्यं तु हुतं भवेत् | आयातु मित्र इत्य् एतन् मित्रलब्धिकरं हुतम् || (२,१२७.१९ )

आशासानम् इदं जना मिश्रधान्येन होमयेत् | आधिपत्यम् अवाप्नोति सर्वत्र मनुजोत्तम || (२,१२७.२०)

अग्ने गोभिर्न इत्य् एतद् गवां वृद्धिकरं परम् | द्वादशाहं तु जुहुयात्पराकेण विशेषतः|| (२,१२७.२१)

शान्तो अग्निर्इतीत्य् एतद् ग्रामस्वास्थ्यकरं भवेत् | तस्माद् ग्रामान्मृदा कृत्वा वेदिसाम्यं समश्नुते || (२,१२७.२२)

विद्मास्य सर्वा चित्तानि राष्ट्रस्वीकरणानि तु | त्रिभ्यो रुद्रेभ्य इत्य् एतद् वास्तोष्पतम् उदाहृतम् || (२,१२७.२३)

ध्रुवं ध्रुवेणेति हुतं स्थानलाभकरं भवेत् |
अच्युता द्यौस्तथा राम कथितं स्थानलाभदम् || (२,१२७.२४)

पयो देवेष्व् इति हुतं रायस्पोषकरं परम् |
युनक्रसीरेति शुना कृषिलाभकरं भवेत् || (२,१२७.२५ )

अयं ते योनिर् इत्य् एतत् पुत्रलाभकरं भवेत् | शुनं वत्सान् तथा ह्य्एतद्गवां वृद्धिकरं हुतं || (२,१२७.२६)

… मेति कथितं सर्वत्श्रैष्ठ्यकारकम् | अहं ते भग इत्य् एतद् भवेत्सौभाग्यवर्धनं || (२,१२७.२७)

ये ते पाशास् तथाप्य् एतद् बन्धनान्मोक्षकारकम् | यो न स्व इति चाप्य् एतच्छत्रुनाशकरं परम् || (२,१२७.२८)

सपत्नहनम् इति तथा नात्र कार्या विचारणा | त्वम् उत्तमम् इतीत्य् एतद् यशसो वर्धनं परम्  || (२,१२७.२९ )

यथा मृगो गोपयसि स्त्रीणां सौभाग्यवर्धनम् |
आ नो अग्न इत्य् एतच् च कथितं पतिलाभदम् || (२,१२७.३०)

येन वेहद् इषं चैव गर्भलाभकरं भवेत् |
इमं तपस्विन्न् इति तथा भवेत् सौभाग्यवर्धनम् || (२,१२७.३१ )

यत् पृथिव्या अनावृत्तं हुतम् एतद् यथाविधि | कृत्वा तु शंसनं ज्ञेयं नात्र कार्या विचारणा || (२,१२७.३२ )

शिवः शिवाभिर् इत्य् एतद् भवेच् छ्रेयस्करं परम् || (२,१२७.३३ )

कृत्यादूषण इत्य् एतत् कृत्यादूषणम् उच्यते |
बृहस्पतिः परिपातु पथि स्वस्त्ययनं भवेत् || (२,१२७.३४)

मनोन्व् एदम् अभयदं पथि स्वस्त्ययनं भवेत् | अयं नो अग्निर् अध्यक्षो भवेद् अग्निप्रसादत: || (२,१२७.३५ )

संवत्सरं तु शिरसा धारयेद् यो हुताशनम् |मन्त्रम् एतज्जपेन्नित्यम् आग्नेयाशामुखः स्थितः | अनग्निज्वलनं कुर्याद् राम संवत्सरे गते || (२,१२७.३६ )

दूष्या दूषीत्त्य् एतज्जपेन्मन्त्रम् अनुत्तमम् | कुर्यात् प्रतिसराबन्धं सर्वदोषनिबर्हणम् || (२,१२७.३७ )

प्राणसूक्तञ् च कथितं तथा प्राणविवर्धनम् | मुञ्चामि त्वेति कथितम् अपमृत्युविमोक्षणम् || (२,१२७.३८)

अथर्वशिरसो ऽध्येता सर्वपापैः प्रमुच्यते |
परमं पावनं तद्धि सर्वकल्मषनाशनम् || (२,१२७.३९ )

एवम् एते शुभा मन्त्राः प्रतिवेदं मया तव | समासात् कथिता राम समुद्धृत्य प्रधानतः || (२,१२७.४० )

एकैकस्य च मन्त्रस्य विनियोगाः सहस्रशः | कथिता भृगुशार्दूल पुराणैः सुमहात्मभिः || (२,१२७.४१ )

न ते शक्या महाभाग वक्तुं वर्षशतैर् अपि | प्राधान्येन तु मन्त्राणां किञ्चित्कर्म तवेरितम् || (२,१२७.४२)

होमे यत्र न निर्दिष्टं मया द्रव्यं पुरा तव |
हवींषि तत्र वक्ष्यामि तानि मे गदतः शृणु || (२,१२७.४३ )

वृक्षाणां यज्ञियानान् तु समिधः प्रथमं हविः | आज्यञ् च व्रीहयश् चैव तथा वै गौरसर्षपाः || (२,१२७.४४)

अक्षतानि तिलाश्चैव दधि क्षीरञ्च भार्गव | दर्भास्तथैवदूर्वाश्च बिल्वानिकमलानि च || (२,१२७.४५ )

शान्तिपुष्टिकराण्य् आहुर्द्रव्याण्य् एतानि भार्गव | तैलेन्धनानि धर्मज्ञ राजिकां रुधिरं विषम् | समिधः कण्टकोपेता अभिचारेषु योजयेत्  || (२,१२७.४६ )

आर्षं वै दैवतं छन्दस्त्व् अविज्ञाय भृगूत्तम | मन्त्रस्य तेन मन्त्रेण जप्यहोमौ न कारयेत् || (२,१२७.४७ )

छन्दसि ब्राह्मणे सूक्ते यद् अव्यक्तं प्रदृश्यते | विद्वद्भिः सह निश्चित्य तद्यज्ञम् अवतारयेत् || (२,१२७.४८ )

सम्भारा ये यथा यत्र यानि द्रव्याणि यो विधिः | शाखां प्रति तथा तत्र तत्प्रमाणम् इति स्थितिः || (२,१२७.४९ )

यः स्वसूत्रम् अतिक्रम्य परसूत्रेण वर्तते |
अप्रमाणम् ऋषिं कृत्वा सो ऽप्य् अधर्मेण युज्यते || (२,१२७.५० )

तस्मात् सर्वप्रयत्नेन स्वसूत्रं न विलङ्घयेत् | प्राक्तन्त्रोत्तरतन्त्रे द्वे स्वशाखाप्रत्यये द्विज | सर्वकर्मसु कर्तव्ये मध्ये कर्म विधीयते || ( २,१२७.५१ )

आथर्वणो ऽयं कथितो विधिस् ते संक्षेपतो भार्गवांशमुख्य |
अतः परं किं कथयामि तुभ्यं तन्मे वदस्वायतलोहिताक्ष || (२,१२७.५२ )

|| इति श्रीविष्णुधर्मोत्तरे द्वितीयखण्डे मार्कण्डेयवज्रसंवादे रामं प्रति पुष्करोपाख्याने ऽथर्वविधिकथनं नाम सप्तविंशत्युत्तरशततमो ऽध्यायः ||

Animesh’s blog

Kasmiri Pandit talks about Terror

Reality behind secularism ‘ AtAtAyIn mallechAs’ ( yavans ) destroying brAhmans of kashmIra desha

Santosh Bhatt's Blog

By Jason kaul A Kashmiri Pandit.

Spot on ,Anita ji.I am a Kashmiri Pandit myself who is still living in Kashmir.

I was a student then and saw everything with my own eyes………how my community was driven out of Kashmir, their property looted and houses burnt down.

Pandits were murdered in cold blood .There was a notorious character called Bita Karate who took special pleasure in killing Pandits.

The popular slogan during those days was ‘Aeis banavav Pakistan, Batav varaiye Batnivav saan’

[we will make Pakistan without Pandits but with Pandit women]…….

All this happened before my very eyes.

So I am not the least surprised when I hear about atrocities done by taliban and other Muslim outfits.

This is true ugly face of Islam…….real Islam……..

View original post

sAmaveda rUdraM

rUdraM is very celebrated hymn of all vedas.Each veda and its shAkhA have its own rUdraM .Following is text of sAmaveda rUdraM according to kauThuma shAkhA with a initial outline. Before reciting it sAmavedIya mAhAnyAsaM , sAmavedIya shadanga nyAsaM and dashAkshara nyAsaM are performed , than meditation on rUdra is done.Then the reciter perform vinIyogaMs of all sAma mantras used.

sAmaveda rUdraM according to kauThuma shAkhA consists of following seven parts .

1) paviThra varaga

It consists of 11 samayonIs and there respective sAmagAnas.( SAmaveda samhitA mantras no ) 627, 27,600, 147, 318, 27, 463, 469 , 440, 441 and 495.
This group of sAmas blesses the reciter with purity hence are called paviThras.

2) arishTa varga

It consists of 8 samayonIs, and there respective sAmagAnas.( SAmaveda samhitA mantras no ) 192, 196,318,332,333,572, 582 and 437.

3) vinAyaka samhitA

From the name it is clear that these group of sAmas are dedicated to lord vinAyaka.
It consists of 4 samayonIs, and there respective sAmagAnas.( SAmaveda samhitA mantras no ) 315,316,167 and 417

4) skanda samhitA

These mantras are dedicated to kumar dhUrta . It consists of 4 samayonIs, and there respective sAmagAnas.( SAmaveda samhitA mantras no ) 246,269,533 and 565.

5) vishnU samhitA

Thse sAmas are dedicated to lord mahAvishnU.It consits of vaishnava SAmas and purUsha suktaM of sAmaveda. It consists of 8 samayonIs, and there respective sAmagAnas.( SAmaveda samhitA mantras no ) 222,609,524,617,618,619,620 and 621.

6) rUdra samhitA

These mantras are dedicated to lord rUdra. It consists of 6 samayonIs and there respective sAmagAnas.( SAmaveda samhitA mantras no )69,115,67 and three mantras from stobha pada pAtha.

7) shAntI sAmas

It consists of pacifying sAma mantras including the famous vAmadevya sAma. It consists of 4 samayonIs and there respective sAmagAnas.( SAmaveda samhitA mantras no ) 616,682,683 and 684 .

Animesh’s blog

jaiminIya sAmavedaM punyAhavAchan prayoga

“With  me,  the  residue  of  himself, with  his  own  dharma  and  attributes, the  God  himself  has  seated to  make  himself  delighted.” “Clean  or  unclean, or  also  gone  to  all  states, who  may  remember  the  lotus-eyed  one, he  (shall  be)  externally  and  internally  clean” .Him  who  wears  the  white  garment… Whose  elephant-face  and  other…
( samkalpaM )
srI  govinda  govinda!  In  this  auspicious  tiThI (I  shall  perform)  the  service  ordered by  srIbhagavat,  for  the  sake  of the  purity  of the  house,  for  the  sake  of  the  purity  of the  place,  for  the  sake  of  the  purity  of  all  (ritual)  implements,  with  your  approval  I shall  perform  the  Announcing  of  the  auspicious  day”,  having  thus  declared  his intention. 
From  this  bundle  of  kusha grass  I  put  vishaksena  firmly  on  his  rightful  place.  For the  sake  of  luster,  for  peace  and  coming  back. “Ohâyi  …” (=  RV  9.104.2) 
(With  this  song)  having  taken  unhusked grains.  Having  put  the  pot  on  the  ritual place.  Having  decorated  (  with  perfumes,  flowers  and  unhusked  grains.  Having put  down mango  leaf,  coconut,  and  a  bundle  of kusha grass.  (Singing:) “Soma.. ” (close  to  RV  10.141.)
In  this  jar  I  am  thinking  of  varUna  –  invoking  Him.  This  seat  belongs  to  varUna , hail  to  varUna !  (I  present)  the  arghya  water  –  water  for  washing  the  feet  –  water  for sipping  –  Since  ye  are  kindly  waters  …  I  make  Him  to  bathe.  That  ritual  limb  of bathing  I  present  for  sipping.  For  the  sake  of  a  garment  –  for  the  sake  of  sacred thread  –  perfumes  –  flowers  –  for  the  sake  of  these  perfumes,  unhusked  grains  … these  unhusked  grains  (are  presented).  Om bhuRbhUvaH svaH
The  north I  fasten to  thee  with  righteousness.  Thou  art  the  first  layer  of  ambrosia.  To  prAna   …  I  present  the  oblation  of  molasses  –  tAmbula –  plantain  fruit.  Thou  art  the  covering of  ambrosia.  I  present  the  campaka  flower  –  the  mantra  flower  –  all  (ritual)  implements  –  on  the  tip  of  the  kusha  bundle  –  you  king  of  trees  –  the  coconut  palm.  He indeed  treasures  ..  Hail  to  varUna !  I  present  all implements. Now  in this  ritual  of  Announcing  the  auspicious  day  I  select  you  to  perform  the  japa  rite  in the  east  –  south  –  west  –  north  –  in  every  direction.  Om!  With  your  acceptance I  intend  to  announce  the  day  auspicious.  “Om!  Iet us  be  united!  We  are  united  with our  minds!  Let  the  masters  say:  ‘Auspicious  day!’-  ‘Om!  Auspicious  day!’  Let  the masters  say:  ‘svastI’  to  so  and  so  ceremony!’  –  ‘ svastI  to  so  and  so  ceremony!’ which  us…,  having  mumbled  thus.'”The  King  Soma,  varUna …”,with varients (=  RV  9.104.2) (having thus  returned  varUna )  to  his  own  place.  Having  sprinkled  the  married  couple  with the  water  of  the  auspicious  day.  

References

1) STUDIES  IN  THE  GRHYA  PRAYOGAS  OF  THE JAIMINIYA  SÃMAVEDA:  3.  PRELIMINARY  CHAPTERS OF  THE  JAIMUNISAMAPRAYOGA
By srI  Klaus  Karttunen

Animesh’s blog

jaiminIya sAmavedaM yagnyopavIta dhAran prayoga

Following prayoga is taken from ” jaiminIya prayoga pustakaM “.While undergoing a research paper I came to know of this prayoga. The prayoga belongs to srIvaishnava Iyenger sect.( jaiminIya  sama shAkhA )

Sipping  water.  “I  shall  perform  the  service  ordered  by srIbhagavat,  the  putting  on of  the  sacred  thread,  for  the  sake  of  attaining  the  ritualistic  competence  in  the  performance  of  the  occasional  and  ordinary  ceremonies  exposed  in  the  srutI and  the smrti.”  The  sage  of  mantra  of  the  sacred  thread  is  bramhA the  meter is  anushtUpa, the  deity  paramatmA (Now)  the  application  of  the  putting  on  of  the  sacred  thread, which  is  performed  for  the  sake  of  attaining  the  ritualistic  competence  in   performance  of  the  occasional  and  ordinary  ceremonies  exposed  in  the  srutI  and  the smrti. “HarihioM ”
The  sacred  thread  ,(is)  the  highest  purifier that  in  the  beginning  was  born  with  prajApatI ,the  long  life,  the  foremost,  put  on  that  shining sacred  thread,  let  it  be  power,  lustre.
“Om bhuRbhUvaH svaH ”

References

1) STUDIES  IN  THE  GRHYA  PRAYOGAS  OF  THE JAIMINIYA  SÃMAVEDA:  3.  PRELIMINARY  CHAPTERS OF  THE  JAIMUNISAMAPRAYOGA
By srI  Klaus  Karttunen

Animesh’s blog

kauThuma sAmavedaM yagnyopavIta dhArana prayoga

Following sAmaveda yagnyopavIta dhArana prayoga is employed by sAmavedIn brAhmans of my city UjjainI.( generally all families are kauThuma-shAkhAdhyAyI ).I was allowed to photograph some portions of there ritual manual ” sAmavedIyahnika “.The prayoga was published in 90’s ( in Banarasa from chaukhamba publications).The practice of scared tread is quite peculiar, prayoga first instructs of making yagnyopavIta then wearing it. Instead of ‘yagnyopavitaM…….’ they use mantra ‘yagnyopavItamasI……‘ for wearing and after achamanaM they recite the yagnyopavitaM…… mantra. The procedure was peculiar in comparison with other prayogams published in south India and drawn my attention. Even the sandhyavandan in prayoga book have larger deviation from south Indian kauThumas.

Animesh’s blog

To kAlI , tArA and sundarI

Fool like mine tries to praise you,
is it wonder or your grace ?
Courage of mine with words that are few
is nothing but my love for thee !

Standing on corpse shiva
Oh kAlI , mother of rAmakrishna
Dressed with garland of alphabets ,
I have devine vision of thee

Oh , blue complexion goddess tArA
Mother of vAmAkhepA
dancing in fearful shamshAna,
I have devine vision of thee

Oh queen of kAmeshwara sundarI
mother of ‘shankara ‘
Sitting on the throne of panchapreta
I have devine vision of thee

My eyes glitters when I sing praise of thee ,
When thy devine grace will be on me .

Animesh’s blog

agni and aTharvana

These passages contain one or more verses which allude to the episode of agni’s hiding, mostly found in hymns dedicated to agni which otherwise deal with other aspects of the god

अग्निमीळे पुरोहितं

” He ( agni ) hides three times in three different places: first in the sea, then in the earth (in which he dissolves), then in the ocean. Agni’s presence is revealed or brought forth by three different means in each case. When he hides in the sea, the gods cannot find him, although they look for him. The fire then sees the sage aTharvana, and requests him to carry the oblations in his stead . Then the fire goes to some other place, but the fish betray him, and he curses them thus: “You shall be the food of creatures in your various modes of being”:  Then the fire again requests
aTharvana to carry the oblations for him. aTharvana tries to persuade him to resume his duties, but Agni refuses and abandons his body. He enters the earth, thereby producing various metals and precious stones out of different parts of his discarded body. There he remains fixed in the highest penance, but is again roused by the combined austerities of bhrgu, angirasa and other seers, and bursts into flames. Seeing the sages, he takes fright once more, and hides in the ocean, where he disappears. The whole world is afraid and turns to aTharvana for help. aTharvana sees the fire, and creates the worlds. Then he churns the great ocean and the fire reappears from the water, and henceforth always carries the oblations . aTharvana finds agni hiding in a lotus-leaf, thus being the only sage credited with finding the hidden agni. At times, aTharvana also seems to be a name of agni himself.”

Animesh’s blog

paippalAdIya sarpa suktaM

Stories involving the serpents are still very much a part of contemporary cultural traditions in predominantly Hindu regions of Asia . In India, sarpas are considered nature spirits and the protectors of springs, wells and rivers. They bring rain, and thus fertility, but are also thought to bring disasters such as floods and drought.
At one time there were many prevalent different renditions of the serpent cult located in vedic India. The following is a sukta from paippalAda samhitA, which describes of serpent deities. Ritualistically the sukta is employed in sarpa-balI , nagAstra prayoga, nAgapAshA prayoga and combined with nIlarudra mantras for atharvanIya rUdraM. In the srauta yajurvedic context
this group of stanzas are
recited over the place where
a lotus leaf,a gold plate and a
golden figure of a man have been place over the hoofprint of a horse in a rite called rukmAdyupadhAna,near the start of the agnicayana procedures. In yajurvedic grihya sphere this mantras are employed in ashaleshA balI rite and shravanA karma .

(normalized ekashruti version )

( पैप्पलाद ऋषि । सर्प । अनुष्टुप )

नमो ऽस्तु सर्पेभ्यो ये के च पृथिवीम् अनु ।
ये अन्तरिक्षे ये दिवि तेभ्यः सर्पेभ्यो नमः ॥

ये चामी रोचने दिवो यश् च सूर्यस्य रश्मिषु ।
येषाम् अप्सु सदस् कृतं तेभ्यः सर्पेभ्यो नमः ॥

या इषवो यातुधानानां ये वा वनस्पतीनाम् ।
ये वावटेषु शेरते तेभ्यः सर्पेभ्यो नमः ॥

( translation )
Homage be to the serpents,whichever ones[move]along the ground,those in the mid space,[and]those in the sky ,to those serpents,homage!

And those in the bright vault of the sky,and those in the rays of the sun,those whose seat is made in the water,to those serpents,homage!

To those who are the arrows of the sorcerers ,or to those of the trees,or to those which lie in holes in the ground,to those serpents,homage!

Animesh’s blog

kAthaka sandhyA prayoga ( version 2 )

The following sandhyA prayoga belongs to handwritten ritual manual of swAmI lakshman Joo ( srI lakshman rAina shivAcharya ) .In last post I have posted
kAthaka sandhyA prayoga of satIsara vidwAns and mentioned about some ashhudIs in mantras and a larger tantric influence on that prayoga .( like shApavimochana , gAyatrI mudrAs , meditation on shivA ) .The very following prayoga is purely vedic in nature and is roughly according to original kAThaka tradition.Unlike previous prayoga , the UpasThana mantras are given in full ( shivasamkalapaM , purUsha suktaM , shukrIya ) .This upasThana mantras are quite parallel to shukla yajurvedins .The prayoga is largely followed by the kashmIri followers of swAmI lakshman Joo .Although satIsara brAhmans follow there procedure.We may call it a another version having peculiarities due to difference in gurU or family tradition.

Animesh’s blog

kAThaka snAna prayoga

SnAna is a very essential nitya karma that a twice born has to perform daily. Following is snAna prayoga of kAthaka shAkhA. The prayogam is taken from handwritten ritual manual of swamI lakshman joo ( srI lakshman rAinA shivAcharya ) .The manual have sandhyA prayoga , tarpana prayoga, nitya snAna prayoga , gurU gItA in handwriting of srI lakshman joo. Although mantras are from kAthaka samhitA and laugAkshI grihya sutraM but neither vedic swaras are marked nor recited with swaras. All mantras are chanted in EkashrutI mode.
snAna have 15 steps according to kAthakas.

1) hastaprakshAlanaM
( Washing the hands )

2) vAma pada prakshAlan

3) daksha pada prakshAlan
( washing of left and right feet , together these steps are called pAda prakshAlan )

4) gandhusha kritya
( cleaning of mouth trice by water )

5) mukha-sammArjana
( cleaning of face by water )

6) yagnyopavIta prakshAlanam
( cleaning of yagnyopavItam by discarding it from left shoulder and keeping in between the right and left thumbs .This practice is not allowed in other vedic shAkhAs , if they do this then they have to undergone punarupanayana. Only certain yajurvedic schools ( kaTha , charaka, taittirIya ,kAnva , vAjasaneya ) are allowed to perform such kind of cleaning of yagnyopavIta .hiranyakeshIya samskAra ratnamAla quotes devala as pramAna for this.

)

7) punardhArana
( again wearing of yagnyopavIta on left shoulder )

8) shikhA mArjan
( cleaning of matted lock )

9) tushnIm AchmanaM

10) deha mArjana
( cleaning of upper body till navel )

11)prAnAyAma

12) snAnanagabhuta tarpan
( oblations to gods, manes , sages as a part of bathing )

13) avagAhanaM+snAna
( actual bathe )

14) upasthAnaM

15) vastra dhAranaM
( wearing of panchkacchaM )

Animesh’s blog

charaka kaThas , kAnvas and atharvavedins of kAmarUpa desha

The earliest description of brAhman civilization in Eastern India ( kAmarUpa desha )   is tracedback in several purans ( kAlikA purAn , skanda purAn, kartoyA mahAtmaya ) and tantra granthas.( yoginI tantra , kAmakhya tantra , vArAhI tantra ). According to the tradition Lord ‘vAraha’ and goddess ‘bhumI’  had a son ‘ naraka'( bhAuma ). vAraha bhagavAn coronated  ‘ naraka’ for kingdom of kAmarUpa desha with prAgajyotishpura as capital. He was first to invite brAhmans to his kingdom i.e. Eastern India .Several brAhmans well versed in  vedas, tantras, puranas , shAstras, astrology and astronomy  were settled in kAmarUpa desha by him. By curse of sage vashisTha due to cause of  not honouring him, his kingdom got demolished. Although it’s kind of myth, yet ‘naraka-bhAuma’ have pseudo relation as founder ( mula purUsha ) with  bhAuma dynasty but no factual record of this. Afterward in copper inscriptions of  bhAuma dynasty /varman dynasty( descends of naraka- bhAuma  ) we find name,  gotra , shAkhA , pravara of these brAhmans who were settled in kAmarUpa desha. nidhanpur copper inscription by king bhAskara varma (600-650 CE ) was a renewal of  lost copper inscription of  land grant  (bhumI dAna) to 205 brAhmans by king bhutI varman ( 518-542 CE ) .From ‘nidhanpur copper’ inscription , we came to know that followers of five shAkhAs were settled in kAmarUpa desha namely .

1) Rigveda- brihavacha ( shAkal ) shAkhA

2) Shukla yajurveda-mAdhyandina shAkhA

3) krishna yajurveda –
1. taittirIya shAkhA (with Apastamba sutra)
2. charaka kaTha shAkhA

4) samaveda- chhAndoga shAkhA  ( kAuthuma )

The number of charaka kaThas was only six out of 205 brAhmans.That clearly show , kaThas were a minority shAkhA group. These seven brAhmans were

1) kushmAnda patra swAmIn ( 40/305 , vatsa gotra )
2) sAdhU swAmin
( 51/205 , pArasharya gotra  )
3) chandraprakAsha swAmIn
( 95/ 205 , samkrUtiyAyana gotra )
4) pramodasena swAmIn
( 120/205 , gargya gotra )
5) somasena swAmIn
(121/205 , gargya gotra )
6) ghoshsena swAmIn
(123/205 , gargya gotra )
7) Ishwara datta swAmIn
( 40/205 , vatsa gotra )

All these four gotras are mentioned in chAranIya pravarAdhyAya so no doubt they all were transmigrated  kaThas from kashmIra desha. .  Last three brAhman (except last ) mentioned were relatives or sagotras as there surname and gotras are identical.
All this land grants were made near the chandrapurI .And these brAhmans were settled in a colony called ‘ mayurshAmala .In the Agrahara mentioned above they lived for generations .When in course of time the original copper-plate was destroyed, the officers of the State proceeded to levy taxes on the lands. There upon the descendants of the grantees came to karanasuvarana and explained their case to jyesthabhadra, who was the officer-in-charge there.The new copperplate was issued by bhAsakara varmana  .
Interestingly not a single atharvavedin is mentioned in this inscription. Probably till 5th century not a single atharvavedin was present in
kAmarUpa desha .Later king bhAskara varma attempted to settled atharvavedins ( mostly nAgara brAhmans from guRjar desha , with paippalAda recension ) and kAnva shAkhAadhyAyins in  kAmarUpa desha . Later with the establishment of the bhAuma dynasty in Orissa many of the descendants of  the brAhmans to whom grants of land had been made, migrated there. ( that’s the reason why Utkala desha have preserved paippalAda and kAnva tradition ) Unfortunately the paippalAda and kAnva tradition got extinct in kAmarUpa desha but is preserved in utkala desha .

The’ neulpur grant ‘of subhakara deva ( about 7th century ) enlists names of  atharvavedins  in kAmarUpa desha, who were granted lands.

The list of gotra and pravara of this  brAhmans matches with that of nAgara brAhmans.( courtesy of a treaties named as  nAgara pushpAnjalI ).
pAninI , gaurIsrvasa ,vasisTha, sAndilya , paippalAyana, paippalAda , parAsharya, darbhya are most frequent gotras ( generally all with 3 pravaras )
among atharvavedins .
In the copper plate grant of king valavarma  of kAmarUpa there is reference to a sectionof Brahmins belonging to the kAnva shAkhA with the surname dhara and of kapila gotra. Another grant was made by  king ratnapAla to kAnvashAkhins of parAshara gotra and bhAradwAja gotra.
Several other copper grant plates mentions of kAnvashAkhins of kAshyapa, vishwAmitra gotra.

Conclusion

Due to effort of various kings different shAkhA brAhmans were settled  in kAmarUpa as they were living form of vedic dharama ( murta rUpa ) .For establishment and advancement of any kingdom ( dharma rAjya )  this living encyclopedias were must , they were the torch bearers of vedic dharma who propagated vedic dharma in north east.
Better to end with words of periyvA” ….. So long as the Brahmin possessed sattva-guna (the quality of goodness and purity) and so long as he kept the Vedic tradition going and lived a simple life, others recognized his value for society. They regarded him with affection and respect and paced their trust in him. They realised that if society was not afflicted by famine and disease (as in the case today), it was because the sound of the Vedas pervaded everywhere and the performance of Vedic recites created a healthy atmosphere around and brought its own blessings.  ”

Bibliography

1) yogini  tantra
2) kamakhyatantra
3) Social History of kamarupa ( volume 3 ) , Nagendranatha basu
4) Nagara pushpanjali
5) Brahmanopatti martanda  , Harikrishna sharma ( bombay edition )

Animesh’s blog