Rig Veda Question

Namaste, I like these sayings about the sun and would like to get a commentary on them. Do you have any suggestions?? I have looked by in putting Rig Veda X, 37, 9 in search bars but cannot follow the links. I mean I do not understand. For example does X mean Book 10 verse 37.



I would like to use some of these verses on my blog but do not wish to use them if I do not fully understand.

The sayings are here:

You shine, all living things emerge. You disappear, they go to rest. Recognizing our innocence, O golden-haired Sun, arise; let each day be better than the last. Rig Veda X, 37, 9


Bless us by your gaze, your brightness and shining. Bless us in cold and in heat. O Sun, grant us blessings at home and, when we are traveling, bestow upon us your wonderful treasure. Rig Veda X, 37, 10


Protect both our species, two-legged and four-legged. Both food and water for their needs supply. May they with us increase in stature and strength. Save us from hurt all our days, O Powers! Rig Veda X, 37, 11


Whatever grave offense we have committed against you, by our tongue, O God, or by carelessness of mind, lay the burden of this sin on the one who plans evil, on him, O Vasus, who wishes us ill. Rig Veda X, 37, 12


His shining beams now introduce the God who knows all living things, that all may see the Sun.
Rig Veda I, 50, 1


Such a beautiful tribute I just like the entire flow so much


Hope this makes sense
Thank you

Mystical Soul
my blog theinvisiblehindu,com

Namaste Mystical Soul

For example does X mean Book 10 verse 37

hope I understood your question right ...

It is Rig Veda 10 (X), Hymn 37 (XXXVII), Verse 9 – 12
http://www.sacred-texts.com/hin/rigveda/rv10037.htm
Undex page
http://www.sacred-texts.com/hin/rigveda/rvi10.htm

Similar Rig Veda 1 (I), 50 (L), Verse 1
http://www.sacred-texts.com/hin/rigveda/rv01050.htm
Index page
http://www.sacred-texts.com/hin/rigveda/rvi01.htm

Pranam

hariḥ oṁ
~~~~~~
namasté & hello,

Fyi information on the veda ( from vid meaning knowledge).

The rig veda (ṛg veda) is the ṛgveda saṁhitha¹. It consists of 10 books, which are called máṇḍala-s. The total of the 10 máṇḍala-s ( 10 is a symbol for wholeness) have 1,028 hymns or sūktā-s. Note the 1028 = 10 + (8+2) 10 , wholeness again!. The 1,028 hymns or sūktā-s are composed of 10,552 mantrā-s . The mantrā-s are of various meter (chandas); some may of heard of gāyatrí and triṣṭúbh, to mention just 2. There are ~traditionally~ 7 , with variations³ on the 7. If one reads the śrīmad bhāgavad gītā it is in triṣṭúbh and anuṣṭubh² meters.

Now why mention chandas ? Because we are told in the chāndogya upaniṣad ( some write chāndogyopaniṣat) section 1.4.2 that the deva-s ( devatā) covered themselves with chandas (acchādayan). That is they are found (hidden) within meter (chandas). In fact, other name (neuter gender) for chandas is ‘roof’. Hence the covering; ‘chad’ is to hide, conceal, protect. The ṛg veda is made of ‘ṛc’ which means praise; a collection of ṛc verses are ṛ́cas – praises to the devatā , of which reside in the same vehicles ( meter, mantrā, sūktā-s) used for their praise.

There are about 400 seers (ṛṣi-s) with 25 being female, that align to the ṛgveda. They did not write the veda-s, but cognized them within consciousness. The seers do not take authorship. It was to their delight that they saw within the field of consciousness the creative impulses of Reality. These creative impulses are the devatā-s; yet the Supreme was called that one (tad ekaṁ) becasue ‘that one’ is beyond the realm of voice.

इतिशिवं
iti śivaṁ

1. saṁhitha = joined, put together, placed side-by-side.
2. triṣṭúbh – 11 akṣara (syllables) per line, with 4 lines in the verse; anuṣṭubh – 8 akṣara (syllables) per line with 4 lines in the verse.
3 variation - bṛhatī is one example (8,8,8,12 akṣara) and paṅkti (8,8,8,8,8) akṣara.

Namaste Yajvan

I assume that this question has relevance to this post, as my understanding in this subject is limited.

1. Can you please explain the highlighted portion.
2. What was the languages spoken by the Rishi(s) who cognized Veda(s)?
3. If Veda was not written by anyone then was it just a soundtrack?
4. What was the role of Sri Ved Vyasa.

Quote:

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Originally Posted by yajvan

hariḥ oṁ
~~~~~~
namasté & hello,

Fyi information on the veda ( from vid meaning knowledge).

The rig veda (ṛg veda) is the ṛgveda saṁhitha¹. It consists of 10 books, which are called máṇḍala-s. The total of the 10 máṇḍala-s ( 10 is a symbol for wholeness) have 1,028 hymns or sūktā-s. Note the 1028 = 10 + (8+2) 10 , wholeness again!. The 1,028 hymns or sūktā-s are composed of 10,552 mantrā-s . The mantrā-s are of various meter (chandas); some may of heard of gāyatrí and triṣṭúbh, to mention just 2. There are ~traditionally~ 7 , with variations³ on the 7. If one reads the śrīmad bhāgavad gītā it is in triṣṭúbh and anuṣṭubh² meters.

Now why mention chandas ? Because we are told in the chāndogya upaniṣad ( some write chāndogyopaniṣat) section 1.4.2 that the deva-s ( devatā) covered themselves with chandas (acchādayan). That is they are found (hidden) within meter (chandas). In fact, other name (neuter gender) for chandas is ‘roof’. Hence the covering; ‘chad’ is to hide, conceal, protect. The ṛg veda it is made of ‘ṛc’ which means praise; a collection of ṛc verses are ṛ́cas – praises to the devatā , of which reside in the same vehicles ( meter, mantrā, sūktā-s) used for their praise.

There are about 400 seers (ṛṣi-s) with 25 being female, that align to the ṛgveda. They did not write the veda-s, but cognized them within consciousness. The seers do not take authorship. It was to their delight that they saw within the field of consciousness the creative impulses of Reality. These creative impulses are the devatā-s; yet the Supreme was called that one (tad ekaṁ) becasue ‘that one’ is beyond the realm of voice.

इतिशिवं
iti śivaṁ

1. saṁhitha = joined, put together, placed side-by-side.
2. triṣṭúbh – 11 akṣara (syllables) per line, with 4 lines in the verse; anuṣṭubh – 8 akṣara (syllables) per line with 4 lines in the verse.
3 variation - bṛhatī is one example (8,8,8,12 akṣara) and paṅkti (8,8,8,8,8) akṣara.

---

hariḥ oṁ
~~~~~~
namasté & hello,

The seers (ṛṣi-s) some call kavi (gifted with insight), were well developed with ṛtambharā prajñā - luminous wisdom that is carried out , brought out, some may say sung out. It is knowledge with no hint of viparyaya¹ ( the filters). The 48th sūtra of patañjali’s work (darśana) reads this way:
ṛtambharā tatra prajñā || 48
Supreme Truth (ṛtambharā) inner wisdom (prajñā) rises, and prevails in that place (tatra)
That is, a level of consciousness that only sees the truth. The wise also call this full of unalloyed Truth. One's awareness holds truth, sees truth, with no trace of misconception.

Hence ṛgveda saṁhitha is śruti ( heard or cognized in consciousness) grounded in ṛtambharā prajñā and considered apauruṣeya ( not of man-made origin) as our seers ‘saw’ this śruti within pure awareness of their own Being; therefore 'no human authorship'.

Their insights were transferred verbally from teacher to student. This went on for many a century. It was not until veda vyāsa that the veda-s were put into books and orderly form. The trayī vidyā are considered the 3 priniple veda-s i.e. ṛc + sāman + yajus (ṛgveda, samaveda, yajurveda). It is said the atharvaveda came later. Yet we are told in the brahmāṇḍa purāṇa - 1.4.21, He divided the veda into four.

Note that the term vyāsa means compiler, arranger, organizer. Vyāsa-ji was none other than the son of ṛṣi parāśara and satyavatī . His name was kṛṣṇa dvaipāyana. Not only was he the compiler of the veda , but authors the mahā-bhārata ,the purāṇas, and others.
We are also told that there have been many 'vyāsa-s' over the ages. According to the viṣṇu purāṇa (3^rd book), twenty and 8 ( 28) vyāsa-s have already come to divide up the veda which is properly one. The 1^st was none other than brahma.

• Regarding the 400 ṛṣi-s : One can look this up and note the families they are in. Also the 25-30 women will be called out.
  

• The language of the veda-s is vedic saṃskṛt which evolved into classical saṃskṛt with pāṇini-s (and others) grammar that I study today. There are differences of which is a whole post in itself.
  

इतिशिवं
iti śivaṁ

1. viparyaya - transposition , change , alteration , inverted order or succession , opposite or false knowledge

Namaste Yajvan,

Thanks for the explanation. I am able to understand your explanation but unable to picturize it. Correct me if I am wrong.

Fire hurt us beyond a threshold, and no living creature is immune to fire. Only difference is the threshold varies from person to person. To experience the nature of fire we do not require words, it is enough if we come in contact with the fire. Fire exist every where depending on the nature we term it as cold hot hotter. So an individual with some requisite qualities when comes in contact with fire in this case Veda (s) is able cognize it and pass across to his disciple orally.

Assuming my picturization is correct, I wish to know whether Veda is kind of background score which probably did not had any words.

Why am I asking this question?

I was listening to Pravachanam (discourse) by a Sri Vaishnava Upanyasak on Nrsimha Purana. I don't have the video link with me now, if possible will search and find out. In that Pravachanam he says Veda originated like music hence the correct meter is highly important. Let's take any raga. Each has a defined set of way for rendition. One can compose song in any language using a particular Raga.

I apologize if I am hijacking or raising a question based on one vernacular pravachanam that too I don't have the source at the moment.

hariḥ oṁ
~~~~~~
namasté & hello anirudh,

Let's see if I can answer your question from a slightly different angle.

Veda has always been here and always will be , as it resides within akṣara ( of which I will explain in a moment). My teacher said it is the field of all possibilities, the field of pure being, pure intelligence. From a scientific point of view people refer to it as the unified field.

I see your point on fire, and also on rāga (music and meter). Let me offer the following for you and the readers kind consideration.

Many people try to read the veda-s and do not go one inch before being bedazzled with the language and content of this knowledge. Why so? The reader is looking to the veda-s literally, as if a book. They are confounded on who the devatā-s are (daitya-s and ādityas), cows smashing into mountains (gobhiḥ adrim airayat 1.7.3 ), if soma is a juice, an elixir, alcohol, or really bliss and happiness; and what of agni as fire or the divine and the knower of every birth² ? All this gets all jumbled up. Well, why so? The ṛgveda helps here...and I would have not understood this verse without my teacher's guidance.

रचो अक्षरे परमे वयोमन यस्मिन देवा अधि विश्वे निषेदुः |
यस्तन न वेद किं रचा करिष्यति य इत तद विदुस्त इमे समासते ||
ṛco akṣare parame vyoman yasmin devā adhi viśve niṣeduḥ |
yastan na veda kiṃ ṛcā kariṣyati ya it tad vidusta ime samāsate || 1.164.39

This says³,
The veda or ṛk-s (verses) , reside in the transcendental field or akṣara (imperishable³), of the highest (parame) ethereal Being (vyoman) in which reside all the adhi-viśve-deva's (or impulses of creative intelligence, the devatā-s), responsible for the whole manifest universe. He whose awareness is not open (na veda) to this field, what can the verses accomplish for him ? Those who know this level of reality are established in evenness² (samasāte or rest contented, wholly, fully), in That ( tat or bhuma, fullness-wholeness of life).

What does this say in short? Of what use are the ṛc saṁhitha-s, for him who is not becoming established ( or already established) in the Absolute, pure field of awareness or Being? Where will be the value of this great knowledge other than words ? It says, become established in ātmā, avyaya (undecaying), even-ness¹, to reap the full value of the knowledge.

Reading is good yet experiencing and stabilizing this level of Being, turiya ( the 4^th) is essential to extract the cream of the veda. What does one do in the interim before having this turya established all the time? We look to others that have this level of Being established for their views and guidance. The kathopaniṣat, (chapt 1.2.8) confirms this, that SELF (Being/pure consciousness) when taught by a man of inferior intellect is not easy to be known, as it is to be thought of in various ways; Yet when taught by the preceptor (the brahmavit), the one established in brahman, there is no doubt concerning it, ( it can be explained); the SELF being subtler then subtle, and is not obtained by arguing.

इतिशिवं
iti śivaṁ

1. established in even-ness = pure awareness / pure being; this transcendental field in us is called samādhisthasya ( absorbed or established = sthasya + Self or transcendental Being = samādhi)
2. knower of every birth - another most noble upākhyā (secondary name) for agni is jātavedas. It is defined as knowing all births, some say one who knows all generations. In the ṛg ved (6.15.13) it says ,
aghnirhotā ghṛhapatiḥ sa rājā viśvā veda janimā jātavedaḥ |
devānāmuta yo martyānāṃ yajiṣṭhaḥ sa pra yajatāṃ ṛtāvā || 13
Jātavedas (jātavedaḥ) knows (veda) all, every , every one (viśvā) birth/production (jani) + (mā).

3. A western view of this verse 1.164.39:
Upon what syllable of holy praise-song, as twere their highest heaven, the Gods repose them,—
Who knows not this, what will he do with praise-song? But they who know it well sit here assembled.

A noble effort indeed in the translation, but not as robust as the first translation offered. Where did this translation go sideways? Upon one word 'akṣara '. It translated correctly as 'syllable' from a grammatical point of view, yet missed it as being defined as 'imperishable' , as the other more appropriate definition to use in this verse.

Namaste Yajvan

Quote:

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Reading is good yet experiencing and stabilizing this level of Being, turiya ( the 4^th) is essential to extract the cream of the veda. What does one do in the interim before having this turya established all the time? We look to others that have this level of Being established for their views and guidance. The kathopaniṣat, (chapt 1.2.8) confirms this, that SELF (Being/pure consciousness) when taught by a man of inferior intellect is not easy to be known, as it is to be thought of in various ways; Yet when taught by the preceptor (the brahmavit), the one established in brahman, there is no doubt concerning it, ( it can be explained); the SELF being subtler then subtle, and is not obtained by arguing.

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Thank you very much for telling me this. Now I am able to picturize what Veda could be, still doubtful because every day I wake up only to reaffirm myself there is a long way to go. As I trudge ahead every moment, continuously learn and at times learn to unlearn.

Thanks again. I will raise a question on yuga युग (age of the world) in a separate thread.

PS: For readers who wish to understand, Yajvan had given some more explanations here.

Thanks to all of you who replied. I love reading and trying to figure out the structure of them. Some of course are easier than others. The Upanishads help because they bring it down a notch. I guess until I have a thorough comprehension of what I am doing I will enjoy them for myself and not try to put them on the blog. Thanks again you souls are really smart as well as helpful