ఎటువంటి సమస్యలకైనా, ప్రశ్నల కైనా, సందేహాలకైనా తెలుగుబంధు లో సమాధానం ఉంచబడినది . ( తెలుగు ప్రజల ఆధ్యాత్మిక విషయాలు, జీవన అభివృద్దికి సూచనలు ). ఫోటో లు స్పష్టం గా కనపడాలంటే, ఫోటో పై నొక్కండి .
గమనిక : 1) తెలుగుబంధు ఎటువంటి విరాళాలు, దాన ధర్మాలు, ఆశించదు , మరియు స్వీకరించదు. 2) ఎటువంటి జాతక సంబంధ విషయాలు పంపవద్దు, జాతక బలము కన్నాను దైవ బలము చాల శక్తివంత మయినది, కావున దేవుని ప్రార్ధించండి, ఆయన కృపకు పాత్రులు కండి. 3) మీ యొక్క సందేహాలు, సమస్యలు , సలహాలు మాకు తెలుపుటకు. E-Mail : telugubandhu@gmail.com , kishoreor777@gmail.com . PH:7660049327.

Tuesday, 3 February 2015

Quote From Ved :



Quote From Ved :

The Vedas may express different levels of reality through one and the same mantra. On the lowest level one may perceive the hymns, such as Rig Ved 2.47.2, where Indra is requested to slay one's enemies, to give victory and grant safety and fearlessness.

On a higher level one might accept the hymns as descriptions of sacrifice - religious rituals for the sake of economic development, heavenly pleasures or purification by pious activities.

On a still higher level the sacrifice might be internalized. Indra can be taken as the individual self or as the Supreme Self. The descriptions are then understood in an increasingly symbolical fashion and become more similar to the yoga discourses of the Upanisads.

Therefore different interpretations are possible to explain the Vedic symbolism :

चत्वारि शर्ङगा तरयो अस्य पादा दवे शीर्षे सप्त हस्तासो अस्य |
तरिधा बद्धो वर्षभो रोरवीति महो देवो मर्त्यां आ विवेश ||

........... Rig Ved 4.58.3

" Four are his horns; three are his feet; his heads are two, his hands are seven; the triple-bound showerer (of benefits) roars aloud; the mighty deity has entered among men. "

Purport :

This the famous rik from Rg Ved that describes a Bull with 4 horns; 3 feet; 2 heads; 7 hands.This bull is tied at 3 different places. This well-known allegoric stanza has been variously interpreted in different contexts. Patanjali in his Great Commentary on Panini explains it as representing the various flexions of speech; Bhattabhaskara takes it as a eulogistic representation of the sacrifice with auxiliaries; and Sayanacharya here interprets it as the syllable om already metaphorized as a bull.

Explanation 1 :

The entire Vedic concept is squeezed in this Rik.Yajna is Vrishabha that bestows 4 Purusharthas; For this yajna rupa Vrishabha, there are 4 Ritviks (hota, adhvarya, udgata, brahma) that are symbolically represented as 4 horns; the 3 feet represent 3 Veda ; 2 heads represent the Yajmaan and his wife; 7 hands represent 7 Chhandas of Veda (gayatri, ushnik, pankti, anushtup, trishtup, jagati, brihati); 3 different places indicate 3 Savanas (Pratah, Madhyana, Sayam).

This same Rik is also interpreted in describing both Agnihotra and Aditya.

Explanation 2 :

This verse is preferentially applied to Agni, identified either with yajna or with Aditya; the four horns of the yajna are the four Vedas; of Aditya, the four cardinal points of the horizon; the three feet of yajna are the three daily sacrifices; of Aditya, the morning, da, evening; the two heads of yajna are two particular ceremonies termed Brahmaudanam and Pravargya; of Aditya, day and night; the seven hands of yajna are the seven metres; of Aditya, the seven rays, or the six seasons and their aggregate, or the year, the seventh; the term vrshabha phalanam varshita, the rainer of rewards, applies to yajna and Aditya; so does he roars, implying the noise made by the repetition of the mantras of the vedas; the three bonds of yajna are: mantra, kalpa and brahmana, the prayer, the ceremonial; the rationale of Aditya, the three regions, earth, mid-air and yonder-sky(dyuh); another view is to limit vrshabha kamanam varshita to yajna; the four horns are the priests: the hota, udgata, adhvaryu and brahma; the three feet are the three veda; the two heads the havirdhana and pravargya rites; the hands are the seven priests, or seven metres; the three bonds the three daily sacrifices; Nirukta 13.7 applies the verse to yajna.

Explanation 3 :

The word vrsabha conventionally means a bull and etymologically that which rains (plenty). The meditation on Pranava is stated to confer on the aspirant spiritual riches. The vrsabha or Pranava, has four horns as indicated in the previous note. Aum is also the Reality expressed by it; and that Reality is reached through the three feet or steps, namely, the waking, sleeping and dreaming of the individual soul, and also the universe, the soul embodied in the universe and its unevolved cause. The higher and lower aspects of Prakrti, taught in the Gita chapter VII, are considered as his two heads. The seven worlds are fancied to be his hands. Being the ground of all that exists, this vrsabha is connected with the threefold aspects of subjective and objective universe mentioned just now. The vrsabha or bull bellows loudly. Here the Pranava declares the Supreme Reality eloquently. This declaration here implies the presence of Paramatman in all creatures and His sustaining of them.

According to Bhattabhaskara the four horns are the four adjutants of the sacrifice, the Adhvaryu, Hotr, Brahman, and Udgatr; the three feet are Garhapatya, Ahavaniya and Anvaharyapacana; the heads are the institutor of the sacrifice and his wife or the Prayaniya and Udayaniya; the seven metres headed by gayatri are the seven hands. The body of the sacrifice is bound in a threefold manner by the three savanas or ceremonies connected with the extraction of soma. The yajna grants desired objects. So it is vrsabha. The noise produced by the bull compares to the chant of the three Vedas at the sacrifice. The Lord Himself entered human beings through the sacrifices in which He is worshiped.

The four-horned white bull represents the syllable om described as "Chandasam rsabha visvarupah" in the beginning of the Taittiriya Upanisad. The four horns are the four sound elements in the Pranava , A, U, M and the reverberating nasal bindu.

" Om Shanti Shanti Shanti "

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