and so on. Granted, the translations "thought" or "wisdom" are also valid. Mantras of Rig Veda Verbal form and Meaning The word-rhythm of the mantra, which we hear with our physical ears, is only a part of what we hear. प्रथमोऽध्यायः॥ वर्गाः १-३७, ऋषिर्मधुच्छन्दा वैश्वामित्रः - छन्दो गायत्री - देवता अग्निः, ॐ अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॑ दे॒वमृत्विज॑म्। होता॑रं रत्न॒धात॑मम्॥१॥ My explanatory notes are clickable, i.e. English The Rig Veda in Sanskrit. Hence the translation "we come" and not "we go" (īmasi), as the particle "ā" there reverses the sense of the root "ī" (to go). Another possible translation is "who drive swift mares", as "vājinī" is "a mare". rigveda mantra in english. Mantra conveys its essence through its form (mantra darshana). There are really three lines containing 8 syllables each. The power of the mantra is special. Sa na̍ḥ pi̱teva̍ sū̱nave'gne̍ sūpāya̱no bha̍va| Saca̍svā naḥ sva̱staye̍||9||, | And now the first set of eight lessons begins |, Seer: Madhucchandā Vaiśvāmitraḥ1     -    Meter: Gāyatrī2     -    Deity: Agni, the god of fire3, Om̐ (om̐) - I praise (īḻe) Agni, the god of fire (agnim), (who is) the family priest (purohitam), the divine (devam) priest (ṛtvijam) of the yajña or ritual of worship (yajñasya)4 , (as well as the priest known as) Hotā (hotārām)5 , (and who) distributes great riches (ratna-dhātamam)||1||, The god of fire (agniḥ) (is) worthy of being praised and solicited (īḍyaḥ) by (both) the former (pūrvebhiḥ) Seers (ṛṣibhiḥ) and (uta) the present ones (nūtanaiḥ). All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. (got it? The bŗhad devata supporting Yāska, says: “The mantra is not perceptible to one who is not a rişhi” BD (8.129). The word-rhythm of the mantra, which we hear with our physical ears, is only a part of what we hear. a tremulous Svarita. But the secret sense, as stated earlier, is dependent on the meaning of the symbols. In turn, "nas" is taken in accusative case. Such is the established faith in the greatness of the mantra-power that some even consider that there is no necessity of enquiring into the meaning of the mantra since the manifestation of its potency is not dependent on the understanding of its import. Finally, the particle "upa" means "near". Also, remember that there is no polytheism in Veda-s because every "deity" is considered as an aspect of the Supreme Being, who is "One without a second" (Advitīya). Even Sāyaņa’s commentary on the rik agrees with this. Thus it is that the mantrās  are sacred not because of their mere antiquity but of their intrinsic power and also of their being the seeings of the rişhi. The mystic poets do not vary the consecrated form which has become for them a sort of divine algebra transmitting the eternal formulae of the knowledge to the continuous succession of initiates. But, this arrangement, even though completely original and correct, occupies three lines. This has been a very brief description of these two deities, obviously. That is why, I took the trouble to write this lengthy note to dissipate all possible doubts. The word "Vaiśvāmitraḥ" means "related to Viśvāmitra". ", "may (one) obtain", "(one) obtains", "(one) will obtain", "hopefully (one) will obtain", etc. In this article we will go into the depths of this mantra and understand its meaning. The Gāyatrī Mantra, also known as the Sāvitri Mantra, is a highly revered mantra in both Hinduism and Buddhism. । अथ प्रथमोऽष्टकः। English Translation by Ramesh Krishnakumar, to the soul- stirring rendering by Karunamayi Amma. This a clear example of a grammatical obstacle a translator may stumble upon if his knowledge of Vedic Sanskrit is not good enough, as most grammars do not explain these differences. Normal accusative, dative and genitive forms of the pronoun "asmad" (the basic one from which arise the nominatives "aham" --I--, "āvām" --both of us-- and "vayam" --we--, along with the remaining cases -See Declension for more information-) in "plural" number are as follows: "asmān" (to us, upon us), "asmabhyam" (for us) and "asmākam" (our, ours or of ours), respectively. Agni is not only fire as you would normally think of it, let alone a kind of idol called "the god of fire"... no. There are hundreds of such instances in the rik samhita which describe the glory of Speech, but they are not mentioned here for fear of swelling the subject with details. Yāska refers to this truth when he says: “The mantrās of the rişhis are uneven, high and low, in their ideas”. “Agnimeele purohitam” is the first mantra of Rig Veda, the oldest among the four Vedas. That is why, I translated it so, and added "ritual of" for the sake of making the term even clearer. 17  "Narā" is the Vocative case, dual number, of "nṛ" (man, hero, etc.). and the noun "dakṣa". In Ṛgveda, Udātta is unmarked, Anudātta is partially marked (i.e. Still, Indra is most important in the hierarchy, at least in that one you find in Ṛgveda. The inspired Word secretly comes from the home of Truth (sadanam ¨tasya, RV (1.164.47)) above the mind. It carries with it the subtle musical sound-image. Of the untranslatable elements in poetry, especially in the mantra poetry, the word-rhythm and the word-order stand prominently as the two wings of the soaring soul of poetic sound. a drink or beverage in simple English) with that juice and they are offered to the gods so that they can drink them. In turn, "ā" denotes "here", and at the same time reverses the sense of the imperative "yātam" (let you both go!). "suta"), but "pressed, extracted", from the root "su" (to press, extract). Therefore the libation is to be offered to the Deity with self-control in the mind” (132). He is that which is possessed of the quality of heat and color in all orders of life. The "common" Vedic accents are three: Udātta, Anudātta and Svarita. Thus, "aśnavat" might be translated as "let (oneself) obtain! 10  In short, any prosperity and welfare Agni will wish to give to one who honors and serves the gods, that wish of his comes true always. It is no wonder that to those who look only at the outer garb or who follow the western scholars the rişhis present a picture of simple idiocy. 22  Since the words "ṛta" (divine law, settled order, truth, water, sacrifice, etc.) Himalayan Academy published the 1000-page anthology in a special edition in the West, … Verily (hi), the drops of Soma (indavaḥ) long for (uśanti)14  you both (vām)!||4||, Oh Vāyu (vāyo), as well as (ca) Indra (indraḥ), who are rich in horses (vājinī-vasū)15 , (the two) are aware (cetathaḥ) of the libations of Soma (sutānām) (we are offering)! "dhiyā"), the result is not "thus by thought" or anything like that. The whole of the Rigveda-Samhita is in form of verses, known as Rik. Note that Vedic Subjunctive may have various senses according to the context: exhortation, present, future, hypothesis, etc. The object or meaning on which the rişhis meditated, the purpose for which they led the bodily life, the goal they fixed and established as the aim for the well-being of their followers and posterity, that object or aim the text of the Rig Vedic hymns. In other words, 16 syllables up to the short pause (|) and 8 syllables from this one (|) up to the long pause (||). the juice from the plant) and offer a libation of it". The essential power of the poetic word is to make us see, not to make us think or feel; thought and feeling must arise out of the sight or be included in it. 7. is right too, but "seer" is more exact in my humble opinion. The subject is much deeper indeed and it would deserve a full commentary, while these are mere explanatory notes. 130). Obviously, that said translator consults the dictionary and finds no noun like that. His 51st son bears the name of Madhucchandās, the Ṛṣi or Seer who is the author, or rather the one who "saw" the first Sūkta or Hymn of Ṛgvedasaṁhitā. Hence it is far-reaching. Besides, many words may be used in a symbolic form too, which increases the quantity of possible interpretations. Thus, "ā yātam" means "let you both come here!". अ॒ग्निर्होता॑ क॒विक्र॑तुः स॒त्यश्चि॒त्रश्र॑वस्तमः। दे॒वो दे॒वेभि॒रा ग॑मत्॥५॥ 6  "Sutá" does not mean "son" (i.e. However, it seems that was "unequally" arranged in a duet of 16 and 8 syllables, respectively. Ganesh Gayatri Mantra. And because the paramam vyoma, Supreme Ether, the abode of the Gods and the original source of the Speech of the riks, is not a creation of anyone, the Veda mantrās manifested out of it are also by courtesy identified with it and are said to be eternal. A̱gninā̍ ra̱yima̍śnava̱tpoṣa̍me̱va di̱vedi̍ve| Ya̱śasaṁ̍ vī̱rava̍ttamam||3|| But Svarita is divided into two general categories: dependent and independent. Rigveda Mantra MP3 Song by Dr. Balaji Tambe from the Sanskrit movie Stree Santulan. 8  Here Madhucchandās states, such he did in the first stanza, that it is Agni alone who is the real Hotā priest. This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy. The entire Veda came to be understood as eternal on account of its origin in the paramam vyoma. Thus the collection (Samhita) of Riks is known as Rigveda-Samhita. He should pay attention to the former stanza, in which "the two libations" are referred to in order to translate the sentence properly. Rigveda Mantra with Commentary Grandfather has one AH to divide into parts to enjoy the effect, to sound complete to be together and powerful giving, and the words to sound to express. On the other hand, Varuṇa is one of the most important deities in Ṛgveda. Note that they are "recited", and not sung (as in Sāmaveda) or muttered (as in Yajurveda). The eye and ear of the rişhi are of an uncommon kind and so is the poetry manifested through them. These mantrās  are renowned as the seeings – mantra-dŗşhţi, and the rişhi is the seer of the mantra. Each page of this is cross-linked with the Sanskrit text of the Rig Veda. ऋषिर्मधुच्छन्दा वैश्वामित्रः - छन्दो गायत्री - देवता वायुः १-३ इन्द्रवायू ४-६ मित्रावरुणौ ७-९, वाय॒वा या॑हि दर्शते॒मे सोमा॒ अर॑ङ्कृताः। तेषां॑ पाहि श्रु॒धी हव॑म्॥१॥ See note 5 for more information about Hotā. In turn, this verb is derived from the root "pṛc" (to mix, fill, give lavishly, increase, bring into contact, etc.). Seer: Madhucchandā Vaiśvāmitraḥ    -    Meter: Gāyatrī    -    Deities: Vāyu, the god of the wind 1-31 ; It is the most ancient … OK, enough of all these grammatical subtleties. Thus, if you join both meanings together, a better translation of "ṛc" would be: "a verse recited in praise (of a deity)". Uktha-s are recited verses of praise. The Rig Veda outlines many spiritual disciplines and provides information about the practice of yoga, meditation, mantra, and Ayurveda. Many mantras in Rigveda … This clearly shows that there is no "fixed" translation of Ṛgveda, at least of some of their stanzas, because the amount of meanings and connotations is really large. instead of "may he bring", "he brings", "he will bring", "hopefully he will bring", etc. Yāska, the author of the nirukta, also says the meaning of the mantra is difficult to grasp. “The Gods accept the offering of the sacrificer who knows the Deity of the mantra but not of him who knows not the deity” (131). On the other hand, in Ṛgveda, the best way to do that is by offering Soma to the gods. This form of the Sandhyā is basically the same for all those who follow the Kṛṣṇa Yajur Veda, be they Vaiṣṇavas, Smārtas or Śaivas. It is to be noted that though the sacredness and power of the Vedic mantra lies in its inner and spiritual meaning of the revealed word, it lends itself – even in the outer sense – to users other than sacrificial. 2  Indra and Vāyu are generally associated with each other. A person who repeats the mantra with full faith will eventually have the vision of the non-physical world experienced by the poet. Of course, if you translate the term as "sage, etc." 11  "Dāśuṣe" is the Dative case from "dāśvas" (one who honors and serves the gods). The arrangement of words in the mantra-verse is of the rişhi’s making for the purposes of making the Veda known. We have made it clear that the inner meaning alone is the supreme truth of the Vedās and that the external or gross sense is of use for purposes of sacrifice or fulfillment of objects in life. Ah, a last thing!, "hava" does not mean here "oblation or sacrifice" as usual, but "invocation or calling", and the accent is placed on the first "a" as follows: "hava". According to him the mantra called ‘brahman‘ revealed itself to the rişhis in tapas, askesis, not in any other way. In modern times, we are content to read a poem which may bring out the intellectual element, but unduly depresses the rhythmic value. 11  "Upa... emasi" may also be translated "we come to", but I preferred the meaning "we come near " as "upa" denotes specially "nearness". My affirmation has some etymological support as well, because the term "ṛṣi" is "possibly" derived from the root "ṛṣ", which would be an obsolete form for the current root "dṛś" (to see). It is not that there is no poetical charm or other qualities that we associate with Poetry. What is true of poetry in a general way is preeminently true in the case of mantra-poetry. "let you both come near!" I chose to include two meanings in the translation: "prayer" and "understanding", in the sense that it is not a mechanical prayer but one filled with understanding of its innermost purport. I think that jokes should be used abundantly while teaching or learning Sanskrit, because the process looks many times like a real joke, specially if you have to go deep into the ancient Sanskrit, with its Perfect and Aorist Tenses. Thus, the phrase "dhiyaṁ ghṛtācīṁ sādhantā" would mean "(These two gods) accomplish (sādhantā) the act (dhiyam) of shedding (acīm) water (ghṛta)". Gāyatrī mantra. Download Rigveda Mantra song on Gaana.com and listen Stree Santulan Rigveda Mantra song offline. No, it should be translated as "willingly". Rigveda has been organized in 10 books that are known as Mandalas. This interpretation is more symbolic than my rather literal translation of the text, but it cannot be denied that Varuṇa is very often associated with rains. Mahaa NyaasaH . After a scribal benediction (śrīgaṇéśāyanama ḥ Au3m), the first line has the first pada, RV 1.1.1a (agniṃ iḷe puraḥ-hitaṃ yajñasya … The priests in a yajña or ritual of worship prepare libations (i.e. They are to be approached through yoga with self-control and skill, understanding, general knowledge and above all tapasyā” BD (7. वायो॒ तव॑ प्रपृञ्च॒ती धेना॑ जिगाति दा॒शुषे॑। उ॒रू॒ची सोम॑पीतये॥३॥ In turn, according to the same authors, the word "dhī" (normally "prayer", in this context) amounts to "act". 20  Clarified butter is generally poured as an oblation into the fire in a sacrifice. Puruṣa will be described in the Book 10, Hymn 90 (which is often known as Puruṣasūkta or Hymn in honor of Puruṣa). Indra is usually considered the god of thunderbolt but as well he is the personification of the spiritual warrior who has attained his goal. स न॑: पि॒तेव॑ सू॒नवेऽग्ने॑ सूपाय॒नो भ॑व। सच॑स्वा नः स्व॒स्तये॑॥९॥, Ṛṣirmadhucchandā vaiśvāmitraḥ    -    Chando gāyatrī    -    Devatā agniḥ, Om̐ a̱gnimī̍ḻe pu̱rohi̍taṁ ya̱jñasya̍ de̱vamṛtvija̍m| Hotā̍raṁ ratna̱dhāta̍mam||1|| KṚṢṆA YAJUR VEDIYA SANDHYĀ VANDANA ! Ah, a last thing: the numbers 1-3 indicate that Vāyu will be the object of praise in the stanzas 1 to 3. from the root "vah") as "let him bring!" the gods Indra and Vāyu 4-62 ; the gods Mitra and Varuṇa 7-93, Oh beautiful (darśata) Vāyu, god of the wind (vāyo), come near (ā yāhi) these (ime) libations of Soma (somāḥ)4  (which we have) prepared (for you) (araṅkritāḥ) (and) drink (pāhi) them (teṣām)! He does not do that alone, but he has three assistants called Maitrāvaruṇa, Acchāvāka and Grāvastut, respectively. Anyhow, I preferred to translate "Ṛgveda" in the title as "Veda of Praise" for the sake of simplicity. The reciter of mantra experiences the rasa which was enjoyed by the poet-seer (kavi). In the human being he is the vital energy or Prāṇa. In the Rigveda, Rudra is praised as the 'mightiest of the … But this is the Truth we maintain: the same symbolic sense of the words, the sacrifice – both inner and outer – the cosmology of the worlds, the truth of the Gods, the supreme object in life – all these formed one common knowledge which the rişhis drew upon for worshipping and communing with the Gods and to achieve the end by means needed for and suited to the particular state of inner development (individually). He also invoke the gods and thus he is often known as the "invoker". Here I took the meaning: "to accompany". clarified butter or ghṛta). click on the number to quickly reach my explanation and click on th… Getting back to my explanation: the point is that "nas" may mean either "to us, upon us" or "for us" or "our, ours, of ours". and not "let them both come near" (ā yātām upa) --Note as "yātam" changed to "yātām"--. Mi̱traṁ hu̍ve pū̱tada̍kṣaṁ̱ varu̍ṇaṁ ca ri̱śāda̍sam| Dhiyaṁ̍ ghṛ̱tācīṁ̱ sādha̍ntā||7|| For he says: “By vāk, is meant speech in the form of mantra, which is eternal that is to say, not produced”. Consider the rik (8.75.6) by the seer Virūpa. 14  The word "sa" is really the pronoun "saḥ" (he) with its Visarga (ḥ) dropped by the 10th Rule of Consonant Sandhi. In my opinion, a higher grammar should not be synonymous with an antididactical and boring one, such as those I have read so far. वाय॒विन्द्र॑श्च सुन्व॒त आ या॑त॒मुप॑ निष्कृ॒तम्। म॒क्ष्वि त्था धि॒या न॑रा॥६॥ We need to stress on the peculiar character of the mantra, the revelatory origin of the world-rhythm proceeding from the Infinite and caught by the disciplined audition of the rişhi. However, I must use my knowledge about Sanskrit along with the common sense in order to choose the proper meaning. We do not say that all the seers lived at the same time, led the same identical inner life and perceived the mantrās. That is why I added the exclamation point at the end. not all Anudātta-s are marked really) in the form of a underline, and Svarita is marked. Those who know that are indeed here assembled”, RV (1.164.39). 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