dars'a-pourNamAsa
rniyengar
I have a question about the Dars'a-pourNamAsa IshTi. Are there any
Ahutis (oblations) offered in the DP Vedi directly? Is there any Agni
in the DP-Vedi? This doubt is because in the Shrouta prayoga books
that I have seen most of the offerings are indicated to be done in the
Ahavaniya or the DakshiNAgni. It is possible I might not have
understood the cryptic statements correctly. I would be thankful for
clarifications.
RN Iyengar
Veeranarayana Pandurangi
--
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
--
Head, Dept of Darshanas,
Yoganandacharya Bhavan,
Jagadguru Ramanandacharya Rajasthan Samskrita University, Madau, post Bhankrota, Jaipur, 302026.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
VKG
Ekataaya, Dwitaaya, Tritaaya Swaaha is the indirect Homa done on the
Vedi. But, it is not thru Agni.
VKG
On Dec 31 2010, 7:15 pm, Veeranarayana Pandurangi <veera...@gmail.com>
wrote:
> there is no homa in DP vedi.
>
> 2010/12/31 rniyengar <narayana.iyen...@gmail.com>
Arun
creation in stead of minute details of procedure . Darsha is least
bright stage of sun and Purnamasa is fully bright. Rising phase is
from darsha to Purnamasa, then follows the declining phase from
Purnamasa to Darsha. Only then, we can understand various yajnas
called Jnana, Dravya, tapoyajna, Prana-yajna, Pranayama-yajna etc.
Carnot cycle of Thermodynamics is a similar cycle from compression to
expansion with iso-thermal and adiabatic stages. Zemansky has
explained its various parallels in his 'Heat & Thermodynamics'. Gita
(3/11-16) gives 7 phases of yajna cycle-Arun
rniyengar
Vedic rituals prescribe and attempt at achieving extreme accuracy in
their execution. Ritualistic rigour (purity)could have been the
inspiration for Vedanga Jyotisha to find as accurately as possible
“time”; particularly the Parvans. In such a situation we are led to
believe nothing should have been a waste in a Vedic ritual prescribed
from the Samhita times including the DP rites which has a clear
astronomical basis. The intriguing question is what was the important
role played by the DP-Vedi which is so accurately described in the
Shulba Sutras? The MAnava Shulba attempts at marking the east-west
line (Pr.s.Thya) using one of the nakshatra pairs (krittika-
pratikrittika; Svati-chitra; shravaNa-pratishravaNa; punarvasu-
pushya)when they are 1 yuga (equal to 86 angulas) above the horizon.
This was obviously in the night. How closely the DP-Vedi was aligned E-
W by this method is not yet my inquiry. The prescription shows a
genuine idealistic effort towards achieving something very special to
a minute detail. In such a situation what could be the significance of
the DP-Vedi which is constructed even now? From the books I understand
Darbha-grass is strewn on the DP-Vedi. Is this for invoking
‘Barhishadas’, who sit on darbha? Who are these deities? Are they just
‘pitrs’; are there others? Can we understand the role played by
Vis’vedevaah in the DP-rites?
Some may wonder why I am asking these questions. Perhaps I have to
explain my line of thinking a bit further.
In the DP-rite both the adhvaryu and yajamAna do Brahma-varaNam by
invoking bhUpati, Bhuvanapati and bhUtapati. Apastamba-brahma
identifies himself with the above three deities. As per vedic
tradition the above were the elder brothers of SaucIkagni who is
invoked and described in Rigveda 10.51-10.53. Saucikagni was brought
to Yajn~a by vis’vedevah numbering 3339, which is the count of nights
when Somapaana is done by gods. Drinking moon means the dark
fortnights (krishnapaksha). This I have already demonstrated to be the
18 year eclipse period (wrongly called Saros attributed to the
Chaldeans!). Brihaddevata 7.75-76 upholds the count of Visvedevah and
their role in bringing Agni, who would naturally be the saucIka of the
above RV hymn which gives the number (triiNi s’ataa trisahasraan.i…..
10.52.6). Moreover DP-rites use mantras from the SaucIka hymns of RV.
All these and a few more, diverse but minute connections point to DP-
vedi being of considerable scientific significance.
This is my approach to decipher and understand “Vedic Science”. My
current premise is DP-rite has its Rgvedic origins in lunar eclipses.
To see how far I can defend my stand, I have raised the above
questions. I concede my approach is to analyze the Vedic practices and
not to synthesize them. I realize members like Sri Arun Upadhyaya may
have a different opinion, but then “bhhinnaruchirhi lokah.”
Regards
RN Iyengar
>
> - Show quoted text -
subrahmanyam korada
Namo vidvadbhyah
I shall try to answer the fundamental questions --
TretA is the name of three Agnis, viz Dak.si.nAgni, GArhapatya and Ahavaneeya (Amarakos’a – 2-Brahmavarga) .
Vedi.h pari.sk.rtA bhUmi.h (Amara) – the platform prepared as per the S’ulbasUtra(part of Kalpas’Astra).
Dars’pUr.namasaprakara.nam is a common MahAsamjna to Dars’ayAga and PUr.namAsayAga .
Jaimini reads a sutra (3-2-5-11) – Purvapak.sa – sUktavAke ca kalavidhi.h parArthatvAt .
SUktavAka is the name of a group of Mantras related to DP .
In DP there is a Mantra – sUktavAkena prastaram praharati .
sUktavakena = by the eulogistic mantrasamudAya , prastaram=a fist of darbhas , praharati = throwing into AhavaneeyAgni (it will become clear) .
Here is As’valAyanag.rhyasUtram (1-9)regarding DP immediately after VivAha –
Atha pArva.na.h sthAlIpAka.h , tasya dars’apUr.namasAbhyAm upavAsa.h , idhmabarhi.sos’ca sannahanam, devatAs’ca …. .
V.rtti.h – vivAhAdanantaram yA paur.namAsI tasyAmasya prArambha.h …. devatAs’ca tAbhAm vyAkhyAtA.h , upAms’uyAjAdivarjam , tenAgniragnI.somau paur.namasyAm , agnirindrAgnI amAvAsyAyAm , taduktam s’aunakena ….
PArthasArathimis’ra , in S’AstradIpikA ,under – PUrvapak.sa-sarvapradAnam havi.sastadarthatvAt (3-4-18-43), discusses – dars’pUr.namAsayo.h s’rUyate ‘agneyyo’.s.tAkapalo bhavati’ iti . tathA upast.r.nAti, abhighArayati, dvirhavi.so’vadyati,caturavattam juhotIti . tatra sams’aya.ha – kim sakalasya puro.das’asya AhavanIye pradAnam uta dvyavadanamAtram pradAya anyat s’e.sayitavyam iti.
…homas’ca tyAgapUrva.h prak.sepa.h … tasmaccaravattam juhotIti homavidhi.h , yAgastu sakalapuro.dAs’adravyaka iti samanjasam …. prAye.na havi.sAm homadars’nAt ‘agnimukhA vai devA.h iti cArthavAdAt sakalasya homam manyate …. .
Under ‘ubhayoravis’e.sAt’ (9-2-19-58) in ‘Dars’pUr.namAsayo.h homadvayasya vyavasthadhikara.nam PArthasArathi comments - kimetau homau ubhAvapi paur.namAsyamAvAsyayo.h kartavyau …
VyAkara.nam –In KaumudI , at the beginning of JuhotyAdi the following text is there – hu = dAnAdanayo.h, AdAne ca ityeke , .. danam ca prak.sepa.h , sa ca vaidhe AdhAre havi.sas’ceti svabhAvAllabhyate .
Therefore , there will be Agni in DP .
There are five PrayAjas enumerated in DP and according to AbhyAsAdhikara.nam(2-2) the SiddhAnta is that they render different ApUrva, although the same ‘yajati’ is seen in all five –
samidho yajati , tanUnapAtam yajati, i.do yajati, barhiryajati, svAhAkAram yajati .
Details can be had from texts .
dhanyo’smi
--
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
--
Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
University of Hyderabad 500046
Ph:09866110741(R),91-40-23010741,040-23133660(O)
rniyengar
My question was about Fire on the DP-Vedi and not in the DP-ritual. I
have come to the conclusion that there is no fire on the DP-vedi aka
Antarvedi.
There was a meeting organized by TIFR at Bombay on Archaeoastronomy. I
made a brief presentation on the astronomy behind the Dars’a-
pūrnamāsa altar or the Antarvedi that is situated between the
Gārhapatya and the Ahavanīya Fires. Some leading astronomers,
physicists, archaeologists and Sanskrit scholars were present in the
select audience. The talk was well received even though I cannot say
that everyone was happy with my work. Those interested in “Vedic
Astronomy/Science” may go through my presentation available at
http://www.scribd.com/doc/49133364/Vedic-astronomy-behind-the-darsha-purnamasa-altar
Please note the above is only a slide presentation. I am yet to write
up my findings in the form of a paper. During the talk I provided
several clarifications to the slides. These are missing in the above
file, but the main line of reasoning would be still clear.
Regards
RN Iyengar
On Jan 2, 6:13 pm, subrahmanyam korada <korad...@gmail.com> wrote:
> Therefore , *there will be Agni* in DP .
>
> There are five *PrayAjas* enumerated in DP and according to
> *AbhyAsAdhikara.nam(2-2)
> the SiddhAnta* is that they render different ApUrva, although the same
>
> yajati* .
> Details can be had from texts .
>
> dhanyo’smi
>