mahAnyAsaM from nepAlamandala

From the earliest vedic period  ‘shukla yajurveda ‘(in mAdhyandina sub recension ) was prevalent in nepAlamandala. ( only HindurAshtra Nepal ). Famous kingdom of ‘videharAja janaka ‘ actually will have included some parts of the nepAlamandala
. These then would be the
earliest literary references and material remains of Vedic culture in nepAl. There are several authentic and peculiar ritual handbooks belonging to mAdhyandina shAkhA   in nepAlamandala . It seems that in nepAl of the 15th century, the old way of Veda recitation as described by the great grammarian pAninI  was still extant, while it had died out in this form in most parts of India.  Today, this type of recitation survives only with some families in kerala. It would, therefore, seem that the older way of Vedic recitation, which dates back even to earliest vedic times (i. e. pronouncing the UddAta, and not the svarita as the syllable with the highest tone) . The medieval Vedic transmission and the actual recital of the texts therefore seems to have been very conservative and faithful in nepAl. On the other hand, there was a considerable influence of the North Indian traditions, coming with the maithilI Brahmins.

While undergoing a  nepAlI treaties ‘ bAlabodhinI rUdrAbhisheka paddhati ‘ (बालबोधिनी रुद्राभिषेकपद्धति ) I came to know about a peculiar form of mahAnyAsaM prevalent only in practice of vAjasaneya brahmins ( or shuklayaju-shAkhAdhyAyins )of nepAlamanda. Deviating from shuklayajurveda-sarvAnukrama sutra ( a treatise describing rishI , devatA ,chhanda of mAdhyandina samhitA ),it mentions of peculiar rishIs and devatAs for the mantras.
The treatise neither mentions of the original source from where these version of  mahAnyAsaM is taken nor of peculiar vinIyogas. A tantric infulence is also their on this version , as it starts nyAsa procedure from SrI kanTha mAtrUkAnyAsa (श्री कण्ठ मातृकन्यास ).( a pure shaiva tantric nyAsa ). Then  laghunyAyasaM is performed, also several nyAsaMs are performed by mantras of rUdrI . In last a purvapujA is performed to lord shiva .Of course the instructions are in nepAl bhAshA but mantras are in Sanskrit. The script is of devanAgrI lipI .

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The treatise also mentions of shadanga nyAsa .Following is shadanga nyAsa of rudrI

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References

1) बालबोधिनी रुद्राभिषेकपद्धति
2) Veda in Nepal (A research paper by Dr. Witzel )
3) रुद्राष्टाध्यायी

Animesh’s blog

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maitrAyanI-rUdraM

MaitrAyans were descendants of kaThas . Again maitrAyana was a term used by group of 12 yaju shAkhAs .( 7 were the mUla maitrAyans + 5 were Upa maitrAyans ).
The gurU paramparA of maitrAyanI shAkhA is as follows .
charakAcharya imparted this yajurveda to kaThAcharya, One among his 12 shishya was maitrAyan maharshI .
maitrAyan maharshI impart this yajurveda to 7 shishyas.
Namely
1) mAnava ( author of mAnava kalpasutra )
2) vArAha ( maitreya , son of maitrAyan maharshI , author of vArAha kalpa sutra )
3) dundubha
4) Ekeya
5) hAridrAvIya
6) shyAmA
7) shyAmAyayan

Again haridrAviyAcharya imaparted this yajurveda to 5 shishyas .Namely

5.1) vAsvIya
5.2) AsurIna
5.3) GArgya
( son of garga rishI )
5.4) shArkarakshyA
5.5) mArga

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Linage tree of maitrAyanI shAkhA

Among total of twelve , even today we have two shAkhAs surviving ,namely
1) maitrAyanI shAkhA in mAnava sub recension

It is prevalent in Maharashtra near the nagapur , the adherents are followers of mAnava kalpa sutra

2)maitrAyanI shAkhA in vArAha sub recencion

It is prevalent in Gujarat , mostly in community of mODha brAhmans. The followers are adherents of vArAha kalpa sutra.
Long time ago a mODha brAhmana ” SrI harshajI suta SrI rAmakrIshna shAstrI ” famed as ” pandita pAthaka ” had published a ritual manual of this shAkhA under title ” maitrAyanI Ahanika-darpana “.Unfortunately this book is out of print , only few copies are there of this book, mostly in private possession.

According to oral tradition of maitrAyans , dundubha shAkhA was prevalent in Kashmir desha , Ekeya in SaurAshTra kshetra ( A west-southern portion of Gujarat) . gArgya shAkhA was studied in present Vraja khetra ( present brija ) , AsurIna shAkhA was prevalent at gAndhAra ( present Afghanistan) . hAridrAvIya shAkhA was studied in marU desha i.e. present Gujarat+ Rajasthan ( possibly near the haridrA sarovara kshetra ).
Even in nirUkta we get a small fragment of hAridrAvIya shAkhA.

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A fragment describing rUdratVa from hAridrAvIya shAkhA

With slight variation in recitation style the rUdraM is common to both upashAkhAs.
It has two parts

1) namakaM

namakaM is housed in 2 kAnda ( also known as madhyam kAnda ) , prapAThaka 9 , anuvAka 1-10.
In srauta context , both mAnava and vArAha srauta sutra employ this hymn in shatarUdrIya homa of agnichayan ritual.

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( from vArAha srauta sutra )
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( from mAnava srauta sutra )

In grihya context shatarUdrIya  hymns are used in shulagava yagya and in ceremony of marriage . When groom with bride returns to his home , and counters special places then bramhA / Adhavaru recites some mantras .

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( from mAnava grihya sutra )
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( from mAnava grihya sutra )

2) chamakaM

chamakaM is housed in 2 kAnda ( also known as madhyam kAnda ) , prapAThaka 11 , anuvAka 1-6.
The srauta context of chamakaM is in vasoRdhArA homa of agnichayan ritual.

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The hymn invokes, apart from agni and vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamAna or sacrificer/patron to successfully perform Vedic fire sacrifices .

viniyoga

OM asya rudrAdhyAyasya , maitrAyan R^ishI ,mahA rUdrO devtA , nAnA ChhandAñsI ,SrI sadAshiva prasAda siDdharThye jape viniyoga ||

With following mantrAs Avahan and dhyAna is done.

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Mula rUdraM

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The last 57th mantra is not recited here .
It is recited at last of chamakaM.

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The following verse of namakaM is recited here ,at the end of chamakaM.

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kapishThala rudrIya

There was a time , kapishThala shAkhA was studied in Maharashtra , Gujarat, Madhya Pradesh.
The last adherents of this shAkhA surviving in Maharashtra, still refer to this fact in order to enhance their social position. While the kapishThala shAkhA still was well-known to the commentators until the end of the first millennium there followed a retreat of the school to a few areas in Central India. This is matched by the evidence of inscriptions and copper plates during the last few centuries, the kapishThalas could only survive in some districts of Northern and Eastern Maharashtra and central part of Madhya Pradesh . Their numbers have concentrated more and more at Nagpur where for the first time since the medieval period they were accorded some support by the Bhonsle dynasty.The retreat of this school has been accompanied by increasing loss of their written and oral traditions: Surrounded on all sides by the strong and expanding traditions of the shukla and krishna yajurvedIns . Benefited by medieval monarchs, the charak kapisThalas of Nagpur at length imported the traditions of the maitrAyani shAkhA (in the mAnav sub recension i.e. their sutra is mAnav ) from Nasik and Nandurbarwhich have been cultivated ever since. However, there are a few indications that even today manuscripts and remnants of the oral and ritual traditions of the charak kapishThalas still survive.
The following kapishThala rUdrIya is one of orally preserved portion of kapishThala tradition.

kapishThala rUdrIya have two parts namely
1) namakaM
It is housed in 27^th chapter ,of kapisThal samhitA, anuvAka 1-6 . ( This portion contains a total of 6 anuvAka )
The original context of the namakaM
according to my opinion ( on behalf of lost kapisThala srauta sutra  ) is in shatarUdrIya homa of agnichayan ritual.

2) chamakaM
It is housed in 28^th+29^th ( partially ) chapters of kAthaka samhitA, anuvaka 7-11, 1anuvaka of 29^th chapter. The original context of the chamakaM according to lost kapishThala srauta sutra  is the piling up of the fire-altar of chayan . The hymn invokes, apart from agni and vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamAna or sacrificer/patron to successfully perform Vedic fire sacrifices .

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Animesh’s blog