സ്വപ്ന വാസവദത്തം ആദ്യ മലയാള പരിഭാഷ

“The Symbolism and Philosophy of 

  Pur̩ōd̩ās̄a -S̄r̩apan̩am̩ Preparation of 

  Offering Material  in Vedic Rituals.”

 

By Narayanan Potti K

President

Kantaloor Sala

(An Institute of Higher Learning and 

Research  in Veda and Ancient Indian Wisdom)

 

Paper Presented At 

SANSKRIT AND INDIAN KNOWLEDGE SYSTEMS-National Seminar*  A 3-day national seminar on *SANSKRIT AND INDIAN KNOWLEDGE SYSTEMS*l conducted under the auspices of the Center for Vedanta Studies,University Of Kerala from *16th to 18th August 2023* at  *Student Center, Palayam PMG, Kerala University.

 

The description of ritualistic activity in the S̄r̩outa Sūtr̩a of  Vedic epistemology reveals some philosophical and some etymological implications in it. Vedic symbolism seen in the Veda proper is objectified from it’s abstract form to it’s symbolic ritualistic activity in which many ordinary objects in the household activity are being confronted in the daily life of the people.For example the use of oblational rice cake usually in, Dar̩s̄apūr̩n̩am̩āsēs̩ti

the basic Pr̩akr̩uti of all Sōm̩ayajn̩as in S̄r̩outa sūtr̩as, Pur̩ōd̩ās̄a: is a Vedic linguistic category of contemplation which has many symbolic and philosophic overtones in the corpus of manuals of  S̄r̩outa  sūtr̩as according to which Vedic Yajnas are being performed.

 

In Boudhāyan̩a Sr̩outa Sūtr̩a,1-8-8,the description of the Pur̩ōd̩ās̄a nir̩m̩ān̩am̩ is given.Here the vin̩iyōgās of the man̩tra portion given in the Taittirīya Yajur̩vēda Sam̩hita 1-1-8 are described that are being used in this ritualistic activity.Taittirīya Br̩āhm̩an̩a (3-2-8-3),S̄atapata Brāhm̩an̩a(2-2,1-8) also give descriptions about the meaning of the technical terms and their symbolism to spiritual ideas.Here,while analysing the etymological meanings of the terms used we will find that they are having different connotations  to the categories of thoughts used in finding the nature of contemplative activity of human brain and mind which is here explained in a symbolic ritualistic and philosophical form primarily analysing and searching for the ideas about the activities of thoughts in the mind. 

 

In the word  Pur̩ōd̩ās̄a the first part “Pur̩ō” means that it is about the foremost leading one.According  to SB(10-3-5-3)  root “Dās” means gaining of knowledge by pouring offerings to Agn̩i .” where it is described as “ Agn̩īriva Pur̩a:”,

 

 “ Man̩ōhi pr̩atham̩am̩ pr̩ān̩an̩am̩”. Dhātupāt̩a(xxiii-56) gives the meaning of the word “pur̩ati” as one precede,leading in front; “Dās̄” has a meaning as worshipping in Rv (1-127-7).So from the above points given it is clear that the word “Pur̩ōd̩ās̄a” bears the meaning which is  a leading idea in the mind that guides one.SB 1-1,2-2) says,” s̄irōhavētad yajn̩asya pur̩ōdās̄a,”s̄irāntar̩gatam mām̩sam̩ mastis̩ka”.The rice powder,tan̩dula kan̩am the bits represents the bits of that knowledge.Further explanation is seen as 

“ Tadya dēvatā tan̩dulovā skan̩dāl tadyajn̩ē pr̩atitis̩t̩ati .The bits of knowledge are mixed with invigorating bits of further knowledge from different domains.”Ōs̩adh̄bhir ētābhi pis̩t̩ābhi sam̩gachan̩tē”; Rēvati and Jagati are here related to richness and change of state as a development or motion.Here developing of an idea in the form of an embryonic stage, to further phase by nourishing it in mind is implied.”Rēvatyā āpa:,Jagatyã Ōs̩adhaya: represents making of richness with further energy.

    

TB(3-2-8) again says,”  “Yajn̩ōvai Makha:”, tatsya S̄ir̩a mukhyaman̩gam̩”, ghar̩mōsi tāpēna paripakkvam̩  ” or “adhis̄r̩āyati;SB(2-2) again says,”gharm̩am̩ pravar̩jyēl “; expanding or separation of ideas in the process of their further development is here explained as an increase in heat symbolically representing the heat of thinking activity of the brain to create new ideas,personified as in Prajāpati rus̩i the seer of the man̩tr̩a  portion of this as given in  Taittirīya Sam̩hita.” 

 

Ghar̩m̩a is here further explained as ,” ghar̩masya yat pr̩avar̩jyan̩am̩ sōmē tatsya dr̩s̩yamevaital”; the ghar̩m̩a the state of extream heat develops the primary idea represented as  agn̩i  to the level of sōm̩a by the expansion produced by the heat which symbolises the the tapa as the effect and struggle one may take to get the new knowledge by developing the seeds of ideas being generated in the yajn̩a activity.

 

TB(3-2-8-5) says that in the end the ultimate and absolute knowledge is reached by “S̄ān̩tyā sam̩agachati”.The satisfaction or ecstasy is reached when a final form is produced.TB(3-2-8-5) says then,” the vis̄vamāyur̩ yajama̩nadadhati”;”yajam̩ān̩eva pr̩ajayā pas̄ubhir̩ pr̩athayati”.A vision of producing of a series of higher expanding  ideas are implied here.

 

 

Here further we see explanations like these vākyās; “ atōbhaks̩an̩am̩ pachati ,”an̩tar̩itam̩ r̩aks̩ō an̩tar̩itā ityāha”,here the need for purification to be done for these newly generated ideas inside the mind by creating deeper knowledge or further in-depth understanding is specified.TB (3-2-8-7) tells ,”savitr̩u prasūta evainngn̩a s̄r̩apayati”;knowledge or realisation about the ever encouraging spirit to be observed is here specified.TB(3.2.8.7) further says, “pas̄or̩va pr̩atim̩a pur̩ōd̩as̄am̩”.Here some other definitions of the word “pas̄u” are to be considered;”agn̩ir̬vai dēvān̩am pas̄u”,(AB 1-15), pas̄ures̩u edagn̩i”, “pas̄ōr̩vai savitā (SB (3-2-3-11). From these observations we get the meaning of the word  pur̩ōd̩ās̄a as a  symbolic icon of  brilliant ideas generated in the activities of yajn̩a.

 

 

In Taittirīya sam̩hita also,the description of the  preparation of pur̩ōd̩ās̄a ends with the explanation that final stage is reached which is further explained in TB(3-2-8-10) as ,”sūr̩yabhyuditē, sūr̩yābhyudiitā”,sūr̩yabhir̩ n̩ir m̩uktē”.

 

Some interesting observations  given in the   s̄r̩uti regarding this subject are also to be observed  for confirming the correctness of the evaluation is done here. One of the etymology of the word “pis̩ta” given in the  n̩igan̩t̩u 111/7 is “rūpa”.TB (3-6-12-1) says ,” pis̩tamayān̩ vayun̩an̩i vidvān̩; R V 7-18-6) says,” pur̩ōdā agn̩ē pachatin:”, and “Purōd̩ās̄am̩ pachyata̩m̩”,

 

“pur̩od̩s̄a savitājan̩ān̩am̩”,VS(. 19/85), 

TS(1-8) says ,”agn̩istētan̩uvam̩ mādhidāāk̩”,ie . Kru̩s̄avata matīya tan̩uvam̩ māadhi dāāk̩ mādāks̩īl, “ .Here praying is done not for the thin form of the newly generated idea but an idea with robust and sound form is desired.Further in this regard KB says,” medhōvā ēs̩a pas̄ūn̩ām̩ yat pur̩ōd̩ās̄a”(KB 10.5).SB(6-2-1-12) says,” pas̄avōyadagn̩i”.

 

S̄ukla yajur̩vēda(25/26) substantiates further the above evaluations.”Ēs̩a chaga: pur̩ō as̄ven̩a vājin̩a pūs̩n̩ō bhāgē nīyatē visvadēvya:। abhipr̩iyam̩ yet   pur̩ōdāsa marvatā tvas̩tēn̩a sous̄r̩avasāya jinnvati”

 

Here the saying,” ēs̩a pur̩a: visvēdēvya:”, represents the idea that the leading thought  the learned men appreciate only through the higher understanding of it;

”pūs̩n̩ā bhāgō chagā vājin̩a”,has a meaning that the parts of that knowledge cut in to bits which are having quality for taking them to be get nourished further in a quick fashion creating much energy and spirit;” nīyate yet abhipr̩iyam̩ pur̩od̩ās̄am̩” implies the meaning of achieving the level of development which is being lauded by the scholars all over where the pur̩ōd̩ās̄a which is used as a symbol of preparation of leading knowledge in one’s activities; “ar̩vata tvas̩tā ēn̩am̩ sam̩s̅r̩avasāua jin̩n̩vati”, means that  it is being reached when  the developed higher form with having high speed and energy being approved and lauded by every one ,by the critical analysis of every tiny parts of it done that makes one happy in the activity of protecting the correct understanding about the evaluation of a situation as formed in one’s thoughts. Like the speed and the force of the horse and having the ability to cut medicinal herbs in pieces for nourishment an activity in which a goat is adept,the leading knowledge about a situation without any discrepancy which is being symbolically described in the devotional acts of making of ‘pu̩r̩p̄d̩ās̄a’ in Vedic Yajnas.

 

 

ए॒ष छागः॑ पु॒रोऽअश्वे॑न वा॒जिना॑ पू॒ष्णो भा॒गो नी॑यते वि॒श्वदे॑व्यः।अ॒भि॒प्रियं॒ यत्पु॑रो॒डाश॒मर्व॑ता॒ त्वष्टेदे॑नꣳ सौश्रव॒साय॑ जिन्वति॥२६॥”Yajurveda 25/26”

 

Conclusion

 

The etymological meaning of the words used in Veda are to be ascertained while analysing the real spiritual meaning of the ideas discussed in Veda.In Yajn̩a these ideas are expressed through some objects used in it  as objects of symbolism in the ritualistic activities where the mental activities are being described in an indirect way where the psychological processes going on in the mind and the analytical power of the brain in forming abstract categories of perception and realisation of truth are tried to be explained in a poetic and mystic language.

 

 

 

Reference

RV-Rig Veda  Samhita,TA-Taittiriya Samhita,TB- Taittiriya Brahmanam, SB-Sataha Patha Brahmanam,GB-Gopatha Brahmanam,VS-Vajasaneya Sukla Samhita. Monier  Williams -Sanskrit  Dictionary.Vedic Concord -Maurice Blooms Field-