BHARAT RASHTR AS DEPICTED IN VEDIC TEXTS: SEMANTIC ANALYSES AND CULTURAL FRAME *** Jai Maharaj posts
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Bharata rashtra as depicted in Vedic texts: semantic analyses and cultural frame
[ Date: Sat, 11 Mar 2006
Bharata rashtra as depicted in Vedic texts: semantic analyses and cultural frame
"bhArata rASTRa" (March, 2006)
Vyas, Arvind ; Kalyanaraman, Srinivasan ; and Sastry, BVK
Abstract
The concept of bhArata as a rASTra (nation) can be traced in the
Vedic texts. The name bhArata has a wider meaning than the land of
bharata clan. Derived from the root `bhar', bhArata symbolizes the
entity that nourishes and supports her people. The derivatives of
root `bhR' can be traced in many Indian languages in context of
support, protection (and fighting) as well as in the metal-working
terminology. The term rASTra is used for nation of people
(ganrASTram); which is supported by the supporters of the nation
(rASTrabhRtya) who also are protectors of the people (janabhRtya).
The root `bhR' also cognates with the root `vR' mainly for the
derived words meaning protection or fighting.
Mirrored including devanagari texts at:
http://janajaati.blogspot.com/2006/03/bharata-rashtra.html
We have based our study only on Veda and VedAnga (Nirukta of Yazka
being part of VedAnga).
India is known as bhArata. Though, historically the name "bhArata"
could be associated with the "bharata" clan of Vedic people; the
name "bhArat" has a meaning wider than (land) of "bharata".
Though, semantically the word "bhArat" is masculine; the name is
also used in feminine form to symbolize matRbhumI of Indian people
as "bhArata mAtA" or "mA bhAratI". bhAratI is one of the 3
principal Vedic divinities; "iLA", "sarasvatI" and "bhAratI"
or "mahI" . "bhAratI" or "mahI" as synonyms points to the name of
the motherland or nation of the Vedic people. The name "bhAratI"
appears at not less than 10 places in Rg Veda; and her presence is
built through the scriptures.
Concept of Nation or rASTra
In whole Rg Veda one mortal stands apart from others; dignified to
the status of divinity; he is trasdasyu paurukutsA. In RV 4.42.1 he
proclaims in Atmastuti portraying himself as a divine ruler of a
nation of immortals whom even Varuna and other divinities would
follow:
"mama dvita rASTRam kSatriyasya vizvorvizve amRtA yathA naH
kratuM sacante varuNasya devA rAjAmi kRTerupamasya vavre"
In Atharva Veda; the concept of rASTra is consolidated with many
occurrences of the word rASTra; for example, in AV 13.1.1
udehi vAjinyo apsva~ntaridam rASTram para viz sUnRtAvat
yo rohito vizvamidam jajAn sa tvA rASTrAya subhRtam bibhartu
"Rise up, O steed, that art within the waters, enter this kingdom
(nation), rich in liberal gifts! Rohita (the red sun) who has
begotten this all, shall keep thee well-supported for sovereignty!"
AV 3.4 is a prayer at the election of king . This sukta has couple
of occurrences of the word rASTra.
1. A tvA ganrASTram saha varcasodihi prAn.vizAm patirekarAT tvam vi
rAja
sarvAstva rAjanpradizo hvayantupasadyo namasyo bhaveh.
2. tvam vizo vRNatam rAjyAya tvAmimAH pradizaH pan.c devIH
varSmanrASTrasya kakudi zrayasva tato na ugro vi bhajA vasUni.
(Thy) kingdom hath come to thee: arise, endowed with luster! Go
forth as the lord of the people, rule (shine) thou, a universal
ruler! All the regions of the compass shall call thee, O king;
attended and revered be thou here! Thee the clans, thee these
regions, goddesses five, shall choose for empire! Root thyself upon
the height, the pinnacle of royalty: then do thou, mighty,
distribute goods among us!
We note the presence of the word "rAjyam" in AV 3.4.2. "rAjyam" is
an administrative or governing aspect of "rASTra". This is
reinforced fby Yajurveda Taittiriya SamhitA. TSYV 1.8.10.3-5 gives
an insight into this aspect of rASTra of "bharata"; i.e., "bhArata".
(ye devA devasuvaH stha ta imamAmuSyAyan.amanamitrAya
suvadhvammahate ks.atraya mahat AdhipatyAya mahate jAnarAjyAyaiSa vo
bharatA rAjA somosmAkamabrahmaNANAm rAjA pratityannAm rAjyamadhAyi
svam tanuvam ...)
O ye gods that instigate the gods, do ye instigate him, descendant
of N. N., to freedom from foes, to great lordship, to great
overlordship, to great rule over the people.
This is your king, O Bharatas ; Soma is the king of us Brahmans.
This kingdom hath verily been conferred�
This demonstrates the concept of nation (of the "bharata" people),
bhArata; her wellbeing.
The terms: balam, bibharte
1. Reference from Nirukta
anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]
annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]
atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]
bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]
balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]
dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]
dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]
2. The context is interpretation of word forms and derivation of
word meanings.
2,1.atha.nirvacanam
2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa
(guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad
2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.k
enacid.vRtt\
i.saamaanyena
2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na
tv.eva.na.\ nirbruuyaat
2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti
2,1.yathaa.artham.vibhaktiih.sannamayet
2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete
2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity
2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti
2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti
2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti
2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti
2,1.atha.apy.dvi.varNa.lopas.tRca.iti
2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti
2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku
iti
2,1.atha.apy.anta.vyaapattir.bhavati
3. The basis for the statement at 2 is the opening remarks in
Nighatu reading as below:
1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah
1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate
1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti
1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah
1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamany
avah
1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti
1,1.yad.vaa.samaahRtaa.bhavanti
1,1.tad.yaany.
[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\
aataaz.ca.taani.imaani.bhavanti
1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti
1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani
1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah
1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.
iti=
1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattv
a.naamabhir\
vrajyaa.paktir.iti
1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti
1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti
1,1.indriya.nityam.vacanam.audumbaraayaNah
4. The verbal root (dhatu) is 'Bhru' to support / 'Bhrut' .
The desiderivative of the verb is made and transformed to a noun
(pratipadika) through the grammatical technical processing of 'luk' .
This is related to the verb Bhru processed thus ( with the
desiderivative and luk ).
Where could the nation of bharata be located?
Nirukta 1.11 enumerates the names of vAc i.e. personalification of
speech as follows:
zlokah; dhArA; iLA; gau; gaurI; gandharvI; gabhIrA; gambhIrA;
mandrA; mandrAjanI; vazI; vANI; vANIcI; vANAH; paviH; bhAratI;
dhamanIH; naLIh; menA; *melLIh*; suryA;
sarasvatI; nivitA; svAhA; vagnu �
In this we get several synonyms for vAc which correspond to names
for the land of bharata people, viz. bhAratI, and mahI. A name that
stands out is meLiH ; this word cognates with Melli that Greeks
reported during the invasion by Alexandra and also with MeluHHA a
name that is recorded in Sumerian records. The equivalence of meLiH
with mahI and bhAratI and phonetic correspondence with Melli;
MeluHHA and MAlavA indicate that Vedic, Sumerian and Greek records
perhaps indicate to the same location. The synonym sarasvatI (which
is also cognate with a geographical feature) also hint s at the
location.
It is generally accepted that Rgveda was compiled in greater Punjab;
and the presence of the aforesaid locations well within this
geographic area is a positive sign!
What bhAratI or bhArata could mean?
So as far as bhArat (or vedic godess bhAratI) is concerned we could
have following attributes assigned: *
- one who supports, maintains, nourishes and considers (her
domain);
- one who weighs, is mighty, who has mass(es), multitude and
is bountiful,
- one who bears the burden
- one who battles
- and one whose songs of praise are shouted!
Glossary of Terms
The context of the quote '*Balam Bharam Bhavati Bibhartheh" *words
used
in Nirukta' is the list of synonyms for the word 'bala' = power,
energy.
The text reads as below: (http://tiger.bun.kyoto-
u.ac.jp/mtokunag/skt_texts/nir.txt)
One cluster of meanings relates to bhar 'to fill' [exemplified by the
creation of an alloy,
bhart 'alloy'] and another cluster of meanings relates to
bhara 'battle'. Niruktam 4.24 interprets bhara as 'battle'
bhart = a mixed metal of copper and lead; bhart-i_ya_ = a brazier,
worker in metal;
bharatiyo = caster of metal (G.) These semantics are relatble to the
root meaning of bhar 'to fill'.
There is semantic expansion in lexemes such as:
barati-da_ra a merchant who has bandy-loads conveyed from one place
to another (Ka.)
While the context for the explanation bibharte, is relatable to
anna, bala, dhana, it is also related to sam.gra_ma 'battle'.
It will be seen from the following lexemes that
two sets of semantics are relatable to bhara 'battle': 1. hired
soldier (MBh.); 2. bhar. 'hero' (B.)
dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or
maintained: a servant; the minister of a king; bhr.tye maintenance,
support, sustenance, food; hire, wages (Ka.)( Ka.lex.)
bhr.ta hireling, mercenary (Ya_jn~.); bhat.a hired soldier, servant
(MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid
(Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant
(Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe
(Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant,
soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*.
mighty (Ku.); soldier, servant, *nom. prop* (B.); warrior, hero,
opulent person (G.); *adj*. strong, opulent (G.); bhar.ilhero,
servant (B.);
bel.e_ soldier (Si.)(CDIAL 9588).
bhr.ti support, food (RV.S'Br.); wages, hire (Mn.); bhati wages
(Pali); bhatika_ fee (Pali);
s'arira-hud.iyami in the maintenance of the body (NiDoc.); bhai-,
bhii-, bhui- wages (Pkt.); bhar.il servant (B.)(CDIAL 9591).
bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior (Ka.);
ban.d.a_ya quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.)
bha_ran. support, maintenance, means of support (Ku.); a weight,
pressure (G.)(CDIAL 9460).
bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.);
bhara_iba to fill (A.);
bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL 9397).
bhartr. * acc*. bharta_ram husband (Skt.); bearer (RV.);
bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a term of
address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram
*acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.);
bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-
, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_
mistress, non-anointed queen; bhat.t.a_raya worshipful one, (in
drama) king; bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband
(D..); bhata_ru (S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar
(B.); bhata_r(Bi.); bhatara_ (Aw.); bhata_r husband, master (H.)
(CDIAL 9402). barati-da_ra a merchant who has bandy-loads conveyed
from one place to another; barati (Tadbhava of bharti)(Ka.)(
Ka.lex.) bhara carrying, carrying away, booty (RV.); weight, mass
(skt.); load, fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari
load (Sh.); bharu prop; bhari load (S.); bhari_ heavy load (L.);
porter's load, sheaf of straw (P.); bhar fullness, surety (Ku.);
faith, trust, support (N.); weight, reliance, support (A.);
dependence (B.); load, fulness (Mth.); load (H.); cartload (of grass
or fuel), fill (G.); load (M.); bharilo abundant (N.); bharo tax,
rent (N.); bhara_ load (A.B.Or.H .); a corn measure (M.); support
(B.); bhari a small weight = 1 tola_ (B.); bara load (Si.)(CDIAL
9393). bha_ra burden, weight (RV.); load (Pali); bha_raka weight
(Mn.); -bha_raka load (Pali); bhara, bara (NiDoc.); bha_ra, bha_raya
load, weight (Pkt.); pharo heavy; bar trouble, vexation (Gypsy);
ba_r burden, load (Ash.); ba_r (Kt.Shum.Dm.Pas'.); ba_ load, bundle
(Wg.); pa_r, pye_r heavy (Wot..); pha_r load (Kal.); bha_r load
(Kal.L.P.); id. (
WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder,
weight, responsibility (A.); bar (with rising tone) load, burden,
present of food on conclusion of marriage from bride's house and the
return present (Kho.); bar load, bundle of wood (Sh.); ba_r id.
(Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy;
debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.);
debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.);
load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load,
weight; baruva weight on a fishing line (Si.); baru burden, load (
Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.);
forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)
(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri
ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri
(N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult
(Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong
(N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight,
importance, dignity (Ka.); bha_rama_na gravity or weight (M.)
(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight;
muchness, excessiveness; greatness, gravity,
dignity (Ka.lex.)
bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.);
filling (Pkt.);
bharan. support, means of support (Ku.); bharnu fulfilment,
enlistment (N.);
bharan.a_ fullness (Or.); bharan act of filling (A.B.); bharan.i act
of filling, woof-thread (Or.); bharna_ stuffing of a quilt (Bi.);
bharan. a filling, stuffing, application of sulphate of zinc to
eyelashes; bharn.i_ filling materials (G.); bharn.i_ filling
materials (M.)(CDIAL
9395).
bhar an oven; bharan to spread or bring out from a kiln (P.lex.)
bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_
blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.);
bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.);
bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL
9464).
bibharte
The word bibharte has a prefix "bi" that is "desire to" As it can be
seen in other examples like: bibhaks.ayis.a_ 'desire to eat'
bibhan.is.u 'desire to speak'
The root [bhart] = bear, nourish, maintain or support; in addition,
[bhar] as root could be used for following verbs: gaining; booty;
battle, fight; burden, load, weight; quantity, multitude, bulk,
mass; excess; (stress), shout or song of praise!
The semantics of Vedic texts and the glosses in the vernaculars, the
lingua franca of Bharatam Janam, are surveyed in the following:
Appendix I � bhArata / bhAratI in Vedas
Appendix II � Concept of rASTra in Vedic texts
Appendix III Glosses
Appendix IV Excerpts from Nirukta
Appendix V - Morphological similarity of roots "bhR" and "vR"
These evidences attest to the meanings of bhArata and rASTra of
Vedic times as: 1. the land that supports the people and 2. of the
people organized to protect the nation. This lends significance to
the statement of Vis'vamitra Gathina in RV 3.53.12 of bhAratam
janam, which can be translated as 'nation of the people of bhArata'.
Notes:
Harvard Kyoto notation is used to transcribe the Sanskrit text into
Roman.
The context is interpretation of word forms and derivation of word
meanings. This is the vedic linguistics (limited to Veda; not to be
extended like modern linguistics without care!) Nirukta is a
vedanga; and we have lost much of the text that was in the
scope of Nirukta compiler. Yaska is NOT dealing with languages
beyond Vedic usage; for worldly usage is NOT veda; and Veda in
Nirukta is a 'zruti darzana, NOT a historic poetry.
Abbreviations:
AV � Atharvaveda
RV � Rgveda
TSYV � Taittiriya SamhitA of Yajurveda
References:
Nirukta
Rgveda
Yajurveda
Atharva Veda
Translations by
Griffith (RV)
Arthur Berriedale Keith (TSYV)
Bloomfield (AV)
http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt
Appendix I � bhArata / bhAratI in Vedas
Bharati is referred in following verses of Rg Veda:
Most youthful Agni, hither bring their Spouses, Hotra, Bharati,
Varutri, Dhisana, for aid. 1.22.10
Let Hotri pure, set amang Gods, amid the Maruts Bharati; Ila,
Sarasvati, Mahi, rest on the grass, adorable. 1.142.9
You I address, Sarasvati, and Bharati, and Ila, all: Urge ye us on
to glorious fame. 1.188.8
Thou, God, art Aditi to him who offers gifts: thou, Hotri, Bharati,
art strengthened by the song. Thou art the hundred-wintered Ila to
give strength, Lord of Wealth! Vrtra-slayer and Sarasvati. 2.1.11
Sarasvati who perfects our devotion, Ila divine, Bharati all
surpassing,-Three Goddesses, with power inherent, seated, protect
this holy Grass, our flawless refuge! 2.3.8
May Bharati with all her Sisters, Ila accordant with the Gods, with
mortalls Agni, Sarasvati with all her kindred Rivers, come to this
grass, Three Goddesses, and seat them. 3.4.8
अस्मे
तदिन्द्र
;ावरुणा
वसु
ष्यादस्म
;े
रयिर्मरु
;तः
सर्ववीरः
।
अस्मान्व
;रूत्रीः
शरणैरवन्
;त्वस्मान
;होत्रा
भारती
दक्षिणाभ
;िः ॥ 3.62.3 ॥
O Indra-Varuna, ours be this treasure ours be wealth, Maruts, with
full store of heroes. May the Varutris with their shelter aid us,
and Bharati and Hotri with the Mornings. 3.62.3
May Bharati with all her Sisters, Ila accordant with the Gods, with
mortals Agni,
Sarasvati with all her kindred Rivers, come to this grass, Three
Goddesses, and seat them. 7.2.8 (Repetition of 3.4.8)
This, Pavamana's sacrifice, shall the three beauteous Goddesses,
Sarasvati and Bharati and Ila, Mighty One, attend. 9.5.8
Let Bharati come quickly to our worship, and Ila showing like a
human being. So let Sarasvati and both her fellows, deft Goddesses,
on this fair grass be seated. 10.110.8
The name bhArata also occur at couple of places in Rgveda; once as
celebrated "bhArata janam" to denote the descendents of bharata
i.e., bhArata.
Both BhAratas, DevasravAs, DevavAta, have strongly rubbed to life
effectual Agni. O Agni, look thou forth with ample riches: be, every
day, bearer of food to feed us. Here it is in clear context of
bhArata tribe. This verse comes just before the reference of placing
the holy fire at ManaSa, near draSadvati and sarasvatI.
Praises to Indra have I sung, sustainer of this earth and heaven.
This prayer of Visvamitra keeps secure the race of Bharatas.
taittirIya samhitA kRSNayajurveda
TS 1.3.14 contains rehash of RV 4 (book almost completely written by
vAmadeva gautama descendent of gotama ragugaNa the priest of king
nimi madva) from the hymns dedicated to the agni (like the second
verse in this is RV 4.3.1). This appears to be related to the
king "nimi madva"; who migrated from the coasts of the river
sarasvatI to sadnIrA carrying vaizvAnarah agni in his mouth.
This set of verses talks about the agni of bharata (zreSTham yaviSTa
bharatagne dyumantantamA bhar); and in this context the (YaH pAvakaH
pututamaH purUNi pRthUnaygniranuyAti bharvan) it appears that it is
certainly the ancient agnI that was put at manasA by king pRthu as
another verse in this part mentions "sa tejIyasA manasA tvot uta
zikSa svapatyasya zikSoH). Thus strengthening the story of king
nimi madhva; whose son mithi established the kingdom of mithilA.
This finding correspond to a find already mentioned by David Frawli
in The Rig Veda and History of India, 2000; though he has cross-
referred early part of RV IV with vAyu purANa; this also correspond
with text in yajurveda. David reported with reference to VP:
I.4.1.10. Now Mathava, the king of Videgha, carried Agni Vaishvanara
in his mouth. The rishi Gotama Rahugana was his family priest.
14. Mathava, the Videgha, was at that time on the Sarasvati. Agni
then went burning along the earth towards the east. Gotama Rahugana
and Videgha Mathava followed after him as he was burning. He burnt
over (dried up) all these rivers. Now the river called Sadanira that
flows from the northern mountain he did not burn over. That river
the Brahmins did not cross in former times, thinking, "it has not
been burnt by Agni Vaishvanara".
The story tells us that the Mathava of Videgha first dwelled on the
Sarasvati and then moved east along with the burning and drying up
of the rivers. The river areas were burned by fire to clear the land
for agriculture. An expansion occurred from the Sarasvati to the
more certain rivers of the east. This eastern region was very marshy
and so could only be cleared with great effort. Mathava of Videgha
is clearly the same figure as Nimi Mathava of the Puranas, said to
have founded the kingdom of Videha (VP IV.3.1-12), located in this
part of India.
According to the Shatapatha Brahmana, King [Nimi] Mathava of Videgha
used to live on the Sarasvati River, but was forced to move east due
to the river being "burned out" (dried up). He was led by his
priest, Gotama Rahugana, to the Sadanira River which flows from the
Himalyas and they settled in a region that was only recently settled
by Brahmins. Their homestead later became the boundary of the
Kosalas and Videhas.
(Source: In Search of the Cradle of Civilization, Feuerstein, Kak,
Frawley)
a Thou, O Agni, art Rudra, the Asura of the mighty sky,
Thou art the host of the Maruts, thou art lord of food;
Thou farest with ruddy winds, blessing the household;
Thou, as Pasan dost, protectest thy worshippers with thyself.
b Rudra, king of the sacrifice,
True offerer, priest of both worlds,
Agni before the dreadful thunder,'
Of golden colour, win ye for help.
c Agni hath set him down as priest, good sacrificer,
On the lap of his mother, in the fragrant place,
The youthful, the wise, pre-eminent among men [1], righteous,
Supporter of the folk in whose midst he is kindled.
d Good hath he made our sacrifice this day;
The hidden tongue of the sacrifice have we found
He hath come, fragrant, clothed in life;
He hath made our sacrifice this day to prosper.
e Agni hath cried like Dyaus thundering,
Licking the earth, devouring the plants;
Straightway on birth he shone aflame;
He blazeth with his light within the firmaments.
In thee, O many-faced sacrificer [2],
Morning and evening, the sacrificers place their treasures,
In whom, purifying, good things are placed, even as the heaven and
earth (support) all beings.
q To thee, best of Angirases,
All folk with fair dwellings severally,
O Agni, have turned to gain their wish.
h May we win by thy help, O Agni, our wish,
Wealth with fair offspring, O wealthy one:
May we win booty, seeking for booty;
May we win, O deathless, undying glory.
i O Agni, of the Bharatas, youngest,
Bear to us excellent, glorious wealth,
O bright one, wealth which many desire.
k White robed is he, thundering, standing in the firmament.
Youngest, with loud-sounding immortal ones,
Who, purifying, most manifold,
Agni, marcheth devouring many broad (forests).
l May he give thee life on every side,
Agni here, the desirable.
Let thy breath come back to thee;
I drive away the disease from thee.
m Giving life, O Agni, rejoicing in the oblation
Be thou faced with ghee, and with birthplace of ghee
Having drunk the ghee, the sweet, the delightful product of the cow,
As a father his son, do thou protect him.
n To thee, the eager one,
O knower of all, O active one,
Agni, I offer this fair praise.
o From the sky was Agni first born,
From us secondly he who knoweth all,
In the waters thirdly the manly;
The pious man singeth of him, the undying, as he kindleth him.
p Pure, O purifying one, to be lauded,
O Agni, mightily thou shinest,
To whom offering is made with ghee.
q Shining like gold, he hath become widely resplendent,
For glory shining with immortal life;
Agni became immortal in his strength [5],
What time prolific Dyaus begat him.
r What time his glory urged the lord to strength,
Then (did) Dyaus (let) the pure seed be sprinkled openly;
Agni begot the host, the blameless, the youthful,
The worshipping, and gave it impulse.
s He (flourishes) with keener mind, aided by thee.
O giver! give (us wealth) in good offspring;
O Agni, may we enjoy wealth richest in heroes;
(Wealth) that is excellent, uttering praises to thee.,'
t O Agni, bring us strong wealth,
By the force of thy glory,
That is above [6] all men
And openly prevaileth in contests for booty.
u O Agni, mighty one, bring to us
That wealth which prevaileth in contests;
For thou art true, wondrous,
The giver of booty of kine.
v To Agni let us make service with hymns,
Who feedeth on bull and cow,
The disposer, backed with Soma.
w For thou art, O son, a singer, seated at the feast;
Agni made at birth a path and food;
Do thou, O giver of strength, bestow strength upon us;
Be victorious like a king; thou rulest within without a foe.
x O Agni, thou purifiest life [7];
Do thou give food and strength to us;
Far away drive ill-fortune.
y O Agni, good worker, purify for us
Glory in good heroes;
Giving increase and wealth to me.
z O Agni the purifying, with thy light,
0 god, with thy pleasant tongue,
Bring hither the gods and sacrifice.
aa Do thou, O shining and purifying one,
O Agni, bring hither the gods
To our sacrifice and our oblation.
bb Agni, of purest vows,
Pure sage, pure poet,
Shineth in purity, when offering is made.
cc O Agni, thy pure,
Bright, flaming (rays) arise,
Thy lights, thy flames.
TS 2.5.9
'O Agni, thou art great', he says, for Agni is great. 'O Brahman',
he says, for he is a Brahman. 'O Bharata',' he says, for he bears
the sacrifice to the gods. 'Kindled by the gods', he says, for the
gods kindled him. 'Kindled by Manu', he says, for Manu kindled him
after the gods. 'Praised by the Rsis', he says, for the Rsis praised
him. 'Rejoiced in by sages', he says [1], for learned people are
sages. 'Celebrated by the poets', he says, for learned people are
the poets. 'Quickened by the holy power (Brahman)', he says, for he
is quickened by the holy power (Brahman). 'With ghee offering', he
says, for ghee is his dearest offering. 'Leader of the sacrifices',
he says, for he is the leader of the sacrifices. 'Charioteer of the
rites', he says, for he is the chariot of the gods. 'The Hotr
unsurpassed', he says, for no one surpasses him [2]. 'Surpassing,
bearing the oblation', he says, for he surpasses all. 'The mouth
dish, the ladle of the gods', he says, for he is the ladle of the
gods. 'The bowl from which the gods drink', he says, for he is the
bowl from which the gods drink. 'O Agni, like a felly the spokes,
thou dost surround the gods', he says, for he surrounds the gods. If
he were to say, 'Bring hither the gods to the pious sacrificer', he
would produce an enemy for him [3].2 'Bring hither the gods to the
sacrificer', he says; verily with that be makes the sacrificer to
grow great. 'O Agni, bring Agni hither, bring Soma hither', he says;
verily he summons the gods in order. 'Bring hither the gods, O Agni;
and sacrifice to them with a fair sacrifice, O Jatavedas', he says;
verily he quickens Agni, and quickened by him he bears the oblation
to the gods. 'Agni the Hotr' [4], he says; Agni is the Hotr of the
gods; him he chooses who is the Hotr of the gods. 'We are', he says;
verily he makes himself attain reality. 'Fair be to thee the deity,
O sacrificer', he says; verily he invokes this blessing (on him). If
he were to say 'Who hast chosen Agni as Hotr', he would surround the
sacrificer with Agni on both sides, and he would be liable to
perish. The ladle has the sacrificer for its deity, the Upabhrt the
enemy as its deity [5]. If he were to say two as it were, he would
produce an enemy for him. 'Take, Adhvaryu, the spoon (sruc) with
ghee', he says; verily by it he causes the sacrificer to wax
great. 'Pious', he says, for he aids the gods, 'With all boons', he
says, for he aids all. 'Let us praise the gods worthy of praise; let
us honour those worthy of honour; let us sacrifice to those worthy
of sacrifice', he says. Those worthy of praise are men; those worthy
of honour are the Pitrs; those worthy of sacrifice are the gods;
verily he sacrifices to the deities according to their portions.
Part of TS 4.1.8
In this the triplet of the Vedic Goddesses iDA (Rgvedic iLA),
sarasvatI and bhAratI are worshipped. This is an example of loss of
retroflex "L" (ळ) that was very much part of the Rgvedic culture.
May the three goddesses sit on this strew, Ida, Sarasvati [2],
Bharati, the great, being sung.
TS 5.1.11 (part of)
May Bharati with the Adityas love our sacrifice;
Sarasvati with the Rudras hath holpen us,
And Ida invoked with the Vasus in unison;
Our sacrifice, O goddesses, place ye with the immortals
In Shukla YajurVeda (Vajaseniya)
VS 20.43
VS 20.63
VS 21.19
VS 20.37
VS 27.19
VS 28.8
VS 30.8
VS 30.33
Appendix II � Concept of rASTra in Vedic texts
In Rgveda the concept of nation is beautifully described by
trasadasyu paurukutsA in the RcA 4.42.
Taittiriya SamhitA
There is a mention of rASTra and rASTrabhRta (the supporters of the
nation or kingdom) in TS 3.4.6. This prose also propounds the
kinship (brotherhood � bhrAtRvya) aspect of the supporting
relationship with the devotees of rASTra.
(What the gods did at the sacrifice, the Asuras did. The gods saw
these overpowering (Homas), they performed them; the rite of the
gods succeeded, that of the Asuras did not succeed. If he is
desirous of prospering in a rite, then should he offer them, and in
that rite he prospers. In that the All-gods brought together (the
materials), the Abhyatanas are connected with the All-gods; in that
Prajapati bestowed the victories (Jayas), therefore the Jayas are
connected with Prajapati; in that they won the kingdom by the
Rastrabhrts, that is why the Rastrabhrts (supporters of the kingdom)
have their name. The gods overpowered the Asuras with the
Abhyatanas, conquered them with the Jayas, and won the kingdom with
the Rastrabhrts; in that the gods overpowered (abhy�tanvata) the
Asuras with the Abhyatanas, that is why the Abhyatanas have their
name; in that they conquered (�jayan) them with the Jayas, that is
why the Jayas have their name; in that they won the kingdom with the
Rastrabhrts, that is why the Rastrabhrts have their name. Then the
gods prospered, the Asuras were defeated. He who has foes should
offer these (offerings); verily by the Abhyatanas he overpowers his
foes, by the Jayas he conquers them, by the Rastrabhrts he wins the
kingdom; he prospers himself, his foe is defeated.)
The TS 3.4.8 talks about some components of rASTra and also mentions
about sangrAm for the wellbeing of the rASTra. In this prose there
is also a reference to plAkSa; it is noteworthy that the origin of
Vedic river sarasvatI is surrounded by the plAkSa trees and is known
as plAkSaprasarvana. The six Vedic seasons (though not by name are
also mentioned.
They should be offered for one who desires the kingdom; the
Rastrabhrts are the kingdom; verily with the kingdom he wins the
king dom for him; he becomes the kingdom. They should be offered for
oneself; the Rastrabhrts are the kingdom, the people are the
kingdom, cattle are the kingdom, in that he becomes the highest he
is the kingdom; verily with the kingdom he wins the kingdom, he
becomes the richest of his equals. They should be offered for one
who desires a village; the Rastrabhrts are the kingdom, his fellows
are the kingdom; verily with the kingdom he wins for him his fellows
and the kingdom; he becomes possessed of a village [1]. He offers on
the dicing-place; verily on the dicing-place he wins his fellows for
him, and being won they wait upon him. They should be offered on the
mouth of the chariot for him who desires force; the Rastrabhrts are
force, the chariot is force; verily by force he wins force for him;
he becomes possessed of force. They should be offered for him who is
expelled from his kingdom; to all his chariots he should say, 'Be
yoked'; verily he yokes the kingdom for him [2]. The oblations of
him whose realm is not in order are disordered; he should take off
the right wheel of his chariot and offer in the box; so he puts in
order his oblation, and the kingdom comes into order in accord with
their coming into order. They should be offered when battle is
joined; the Rastrabhrts are the kingdom, and for the kingdom do they
strive who go to battle together; he for whom first they offer
prospers, and wins this battle. The kindling-wood is from the
Madhuka tree [3]; the coals shrinking back make the host of his foe
to shrink back. They should be offered for one who is mad; for it is
the Gandharva and the Apsarases who madden him who is mad; the
Rastrabhrts are the Gandharva and the Apsarases. 'To him hail! To
them hail!' (with these words) he offers, and thereby he appeases
them. Of Nyagrodha, Udumbara, A�vattha, or Plaksa (wood) is the
kindling-wood; these are the homes of the Gandharva and the
Apsarases; verily he appeases them in their own abode [4]. They
should be offered in inverse order by one who is practising
witchcraft; so he fastens on his breaths from in front, and then at
pleasure lays him low. He offers in a natural cleft or hollow; that
of this (earth) is seized by misfortune; verily on (a place) seized
by misfortune he makes misfortune seize upon him. With what is harsh
in speech he utters the Vasat call; verily with the harshness of
speech he cuts him down; swiftly he is ruined. If he desire of a
man, 'Let me take his eating of food' [5], he should fall at length
in his hall and (with the words), 'O lord of the world', gather
blades of grass; the lord of the world is Prajapati; verily by
Prajapati he takes his eating of food. 'Here do I take the eating of
food of N. N., descendant of N. N.', he says; verily he takes his
eating of food. With six (verses) he takes, the seasons are six;
verily the seasons having taken by Prajapati his eating of food
bestow it on him [6]. If the head of a family is expelled, they
should be offered for him, placing him on a mound and cooking a
Brahman's mess of four �aravas in size; the Rastrabhrts are pre-
eminence, the mound is pre-eminence; verily by pre-eminence he makes
him pre-eminent among his equals. (The offering) is of four �aravas
in size; verily he finds support in the quarters; it is made in
milk; verily he bestows brilliance upon him; he takes it out, to
make it cooked; it is full of butter, for purity; four descended
from Rsis partake of it; verily he offers in the light of the
quarters.
TS 3.5.7
The Vasat call cleft the head of the Gayatri; its sap fell away, it
entered the earth, it became the Khadira; he, whose dipping-spoon is
make of Khadira wood, cuts off with the sap of the metres; his
oblations are full of sap. Soma was in the third sky from hence; the
Gayatri fetched it, a leaf of it was cut off, that became the Parna,
that is why the Parna is so called. He whose ladle is made of Parna
wood [1] has his oblations acceptable; the gods rejoice in his
oblation. The gods discussed regarding holy power; the Parna
overheard it; he whose ladle is made of Parna wood is styled famous;
he hears no evil bruit. The Parna is holy power, the Maruts are the
people, the people are food, the A�vattha is connected with the
Maruts; he whose ladle is made of Parna wood, and his spoon
(upabhrt) is of A�vattha, by holy power wins food, and the holy
class [2] puts over the people. The Parna is the royalty, the
A�vattha is the people; in that the ladle is made of Parna wood and
the spoon of A�vattha, verily he puts the royalty over the people.
Prajapati sacrificed; where the oblation found support, thence
sprung the Vikankata; there he created offspring; the oblation of
him whose Dhruva, is made of Vikankata, wood finds rest; verily he
is propagated. That is the form of the offering-spoons; on him whose
spoons are so formed all forms of cattle attend, nothing unshapely
is born in him.
TS 5.4.9
Agni departed from the gods, desiring a portion; the gods said to
him, 'come back to us, carry the oblation for us.' He said, 'Let me
choose a born; let them offer to me the Vajaprasaviya'; therefore to
Agni they offer the Vajaprasaviya. In that he offers the
Vajaprasaviya, he unites Agni with his own portion; verily also this
is his consecration. He offers with fourteen (verses); there are
seven domesticated, seven wild [ 1] animals; (verily it serves) to
win both sets. He offers of every kind of food, to win every kind of
food. He offers with an offering-spoon of Udumbara wood; the
Udumbara is strength, food is strength; verily by strength he wins
for him strength and food. Agni is the consecrated of gods, the
piler of the fire of men; therefore when it rains a piler of the
fire should not run, for he has thus obtained food; rain is as it
were food; if he were to run he would be running from food. He
should go up to it; verily be goes up -to food [2]. 'Night and
dawn', (with these words) he offers with the milk of a black cow
with a white calf; verily by the day he bestows night upon him, by
night day; verily day and night being bestowed upon him milk his
desire and the eating of food. He offers the supporters of the
kingly power; verily he wins the kingdom. He offers with six
(verses); the seasons are six; verily he finds support in the
seasons. 'O lord of the world', (with these words) he offers five
libations at the chariot mouth; the chariot is a thunderbolt; verily
with the thunderbolt he conquers the quarters [3]. In yonder world
the wind blows over the piler of the fire; he offers the names of
the winds; verily over him in yonder world the wind blows; three he
offers, these worlds are three; verily from these worlds he wins the
wind. 'Thou art the ocean, full of mist', he says; that is the form
of the wind; verily by the form he wins the wind. He offers with his
clasped hands, for not other wise can the oblation of these be
accomplished.
TS 5.7.4
a 'To thought I offer with mind, with ghee', he says; the oblation
to Vi�vakarman is called the undeceivable; the foe cannot deceive
him who has piled; verily also he wins the gods.
b 'O Agni, to-day', (with these words) he offers with a Pankti
verse, and by the Pankti and the libation he grasps the beginning of
the sacrifice.
C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he
says; verily he wins the Hotr's offices. Agni went away from the
gods, desiring a portion [1]; to him they assigned this as a
portion; that is the Agnihotra, of Agni; then is he born indeed when
he is completely piled. Verily to him on birth he gives food; he
delighted delights him, he becomes richer.
d The theologians say, 'Since it is as the Garhapatya that (the
fire) is piled, then where is its Ahavaniya?' 'Yonder sun', he
should reply, for in it they offer to all the gods [2]. He who
knowing thus piles the fire straightway makes pleased the gods.
e O Agni, the glorious, lead him to glory;
Bring hither the fame that is Indra's;
May he be head, overlord, resplendent,
Most famed of his equals.
With look auspicious first they underwent
Fervour and consecration, the seers who found the heavenly light;
Thence was born the kingly power, might and force;
May the gods in unison accord that to us.
Disposer, ordainer, and highest [3] onlooker,
Prajapati, supreme lord, the ruler;
The Stomas, the metres, the Nivids, mine they call;
To him may we secure the kingdom.
Turn towards me, come to me;
May he be your ruler, your overlord;
On his discernment do ye depend;
Upon him henceforth do ye all serve.
He puts down these supporters of the realm; this is the realm
supporting piling of the fire; verily with it he bestows on him the
kingly power, he becomes the kingly power, the kingly power does not
fall away from him.
TS 1.8.11
a Ye are active, thou art the lord of the waters, thou art the male
wave, thou art the male host, ye are the pen-dwellers, ye are the
strength of the Maruts, ye have the radiance of the sun, ye have the
brightness of the sun, ye are delightful, ye are obedient, ye are
powerful, ye are all supporters, ye are supporters of men, ye have
the brilliance of Agni, ye are the sap of the waters, of the plants.
b They have taken the waters, divine, Rich in sweetness, full of
strength, caring for the royal consecration; Whereby they anointed
Mitra and Varuna, Whereby they led Indra beyond his foes.
c Ye are givers of the kingdom; give ye the kingdom, hail! Ye are
givers of the kingdom; give N. N. the kingdom.
In Shukla Yajurveda
VS 9.23
VS 10.2-4
This verse talks about many concepts which through light on the
nation of the supporters of people (janabhRta) and supporter of
world (vishvabhRta) and about the concept of self rule (svarAja).
VS 20.8
VS 20.10
VS 22.22
Appendix III Glosses
The context of the quote '*Balam Bharam Bhavathi Bibhartheh"
(Nirukta)' presents the list of synonyms for the word 'bala' =
power, energy.
The text reads is taken from: (http://tiger.bun.kyoto-
u.ac.jp/mtokunag/skt_texts/nir.txt)
One cluster of meanings relates to bhar 'to fill' [exemplified by the
creation of bhart ' an alloy'] and another cluster of meanings
relates to bhara 'battle'.
Niruktam 4.24 interprets bhara as 'battle'; bhart = a mixed metal of
copper and lead; bhart-i_ya_ = a brazier, worker in metal; bharatiyo
= caster of metal (G.)
There is semantic expansion in lexemes such as:
barati-da_ra a merchant who has bandy-loads conveyed from one place
to
another (Ka.)
While the context for the explanation bibharte, is relatable to anna,
bala, dhana, it is also related to sam.gra_ma 'battle'.
It will be seen from the following lexemes that two sets of
semantics are relatable to bhara 'battle': 1. hired soldier (MBh.);
2. bhar. 'hero' (B.)
dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or
maintained: a
servant; the minister of a king; bhr.tye maintenance, support,
sustenance, food; hire, wages (Ka.)( Ka.lex.) bhr.ta hireling,
mercenary (Ya_jn~.); bhat.a hired soldier, servant
(MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid
(Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant
(Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe
(Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant,
soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*.
mighty (Ku.); soldier, servant, *nom. prop* (B.); warrior, hero,
opulent person (G.); *adj*. strong, opulent (G.);
bhar.ilhero, servant (B.); bel.e_ soldier (Si.)(CDIAL 9588). bhr.ti
support, food (RV.S'Br.); wages, hire (Mn.); bhati wages (Pali);
bhatika_ fee (Pali); s'arira-hud.iyami in the maintenance of the
body (NiDoc.); bhai-, bhii-, bhui- wages (Pkt.); bhar.il servant (B.)
(CDIAL 9591). bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior
(Ka.); ban.d.a_ya
quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.) bha_ran.
support, maintenance, means of support (Ku.); a weight, pressure (G.)
(CDIAL 9460).
bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.);
bhara_iba to
fill (A.); bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL
9397). bhartr. *
acc*. bharta_ram husband (Skt.);
bearer (RV.); bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a
term of
address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram
*acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.);
bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-
, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_ mistress, non-
anointed queen; bhat.t.a_raya worshipful one, (in drama) king;
bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband (D..); bhata_ru
(S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar (B.); bhata_r (Bi.);
bhatara_ (Aw.); bhata_r husband, master (H.)(CDIAL 9402).
barati-da_ra a merchant who has bandy-loads conveyed from one place
to another; barati (Tadbhava of bharti)(Ka.)( Ka.lex.) bhara
carrying, carrying away, booty (RV.); weight, mass (skt.); load,
fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari load (Sh.);
bharu prop; bhari load (S.); bhari_ heavy load (L.); porter's load,
sheaf of straw (P.);
bhar fullness, surety (Ku.); faith, trust, support (N.); weight,
reliance, support (A.); dependence (B.); load, fulness (Mth.); load
(H.); cartload (of grass or fuel), fill (G.); load (M.); bharilo
abundant (N.); bharo tax, rent (N.); bhara_ load (A.B.Or.H .); a
corn measure (M.); support (B.); bhari a small weight = 1 tola_
(B.); bara load (Si.)(CDIAL 9393). bha_ra burden, weight (RV.); load
(Pali); bha_raka weight (Mn.); -bha_raka load (Pali); bhara, bara
(NiDoc.); bha_ra, bha_raya load, weight (Pkt.); pharo heavy; bar
trouble, vexation (Gypsy); ba_r burden, load (Ash.); ba_r
(Kt.Shum.Dm.Pas'.); ba_ load, bundle (Wg.); pa_r, pye_r heavy
(Wot..); pha_r load (Kal.); bha_r load (Kal.L.P.); id.
(WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder,
weight, responsibility (A.); bar (with rising tone) load, burden,
present of food on conclusion of marriage from bride's house and the
return present (Kho.); bar load, bundle of wood (Sh.); ba_r id.
(Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy;
debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.);
debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.);
load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load,
weight; baruva weight on a fishing line (Si.); baru burden, load (
Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.);
forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)
(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri
ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri
(N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult
(Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong
(N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight,
importance, dignity (Ka.); bha_rama_na gravity or weight (M.)
(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight;
muchness, excessiveness; greatness, gravity,
dignity (Ka.lex.)
bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.);
filling (Pkt.); bharan. support, means of support (Ku.); bharnu
fulfilment, enlistment (N.); bharan.a_ fullness (Or.); bharan act of
filling (A.B.); bharan.i act of filling, woof-thread (Or.); bharna_
stuffing of a quilt (Bi.); bharan. a filling, stuffing, application
of sulphate of zinc to eyelashes; bharn.i_ filling materials (G.);
bharn.i_ filling materials (M.)(CDIAL 9395).
bhar an oven; bharan to spread or bring out from a kiln (P.lex.)
bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_
blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.);
bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.);
bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL
9464).
vallamai power, prowess (Tirukkalam. 72); valam < bala army;
strength, power (va_l.in- va_r..nar ta_l.valam va_r..tta : Pur-ana_.
24); victory, triumph (valantariya ve_ntiya : Pu.Ve. 9,35); command,
authority (nin-valattin-ate_ : Paripa_. 5,21); vali strength, power
(Kur-al., 273); strong, powerful man (Me_ruman. 1097); valimai
strength, power; skill, cleverness; valimun-pu great strength
(Kalit. 4,1); valiyan- strong, powerful man (Paripa_. 6,39);
valumai strength; force, violence (Tol. Er..ut. 154, Il.ampu_); van-
pu, van-mai strength (Kur-al., 153); skill, ability; force,
violence; van-mam force (Ta.); vallu to be able; vallunar capable
people; vallavan-, valla_n- strong man, capable man; valavai
ability, powerful person; vallavan-, valavan- capable man (Ta.);
valiya strong, big (Ta.); valivu strength; valu id., skill, ability;
var-pu strength, hardness (Ta.)(Ta.lex.) balaugha (bala o_gha) a
multitude of troops or forces, a numerous force (Ka.lex.) bala
power, strength (RV.); strong (Skt.); strength (Pali.Pkt.NiDoc.);
bau, gen. ba_las army (Kal.); bol id. (Kho.); bal. army (G.); balaya
army, strength (Si.)(CDIAL 9161). bal strength (K.); id., ability
(L.); balu id. (S.); bal id. (P.Ku.N.A.B.Mth.H.); bal.a (Or.); bara
(OAw.); bal. (G.M.Konkan.i); bali suddenly without cause (K.); bare
forcibly (OH.); baliim. (OG.); bal.e~ (G.M.); belen (OSi.); balaka
strong (Pali); bolu, f. buju recovered in health (K.); balaya ox
(Pkt.) (CDIAL 9161). balera_ much, many, long (of time)(P.);
balakara strengthening (R.) (CDIAL 9162).
http://www.hindunet.org/saraswati/Indian%20Lexicon/chief.htm
Appendix IV Excerpts from Nirukta
1. Reference from Nirukta
anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]
annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]
atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]
bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]
balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]
dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]
dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]
2. The context is interpretation of word forms and derivation of
word meanings.
2,1.atha.nirvacanam
2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa
(guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad
2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.k
enacid.vRtt\
i.saamaanyena
2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na
tv.eva.na.\ nirbruuyaat
2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti
2,1.yathaa.artham.vibhaktiih.sannamayet
2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete
2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity
2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti
2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti
2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti
2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti
2,1.atha.apy.dvi.varNa.lopas.tRca.iti
2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti
2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku
iti
2,1.atha.apy.anta.vyaapattir.bhavati
3. The basis for the statement at 2 is the opening remarks in
Nighatu reading as below:
1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah
1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate
1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti
1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah
1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamany
avah
1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti
1,1.yad.vaa.samaahRtaa.bhavanti
1,1.tad.yaany.
[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\
aataaz.ca.taani.imaani.bhavanti
1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti
1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani
1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah
1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.
iti=
1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattv
a.naamabhir\
vrajyaa.paktir.iti
1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti
1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti
1,1.indriya.nityam.vacanam.audumbaraayaNah
4. The final form `bibhruteh' used in the text can be explained
according to Paninian grammar rules as follows. The root (Dhatu)
is 'Bhru of the third gana juhotyadi. The textual reading is `du
bhrunj dhaarana � poshanayoh'. The root meaning is support,
nourishment'. The grammar processes are covered in relation to the
Paninian rule (7-4-76) . This is a ubayapadi dhatu.
5. The affix (pratyaya) � `san' gets added according to rule (3-
1-7 ; SK 2608). There is duplication of the root, leading to the
component `bibhru'. This is further processed as a secondary verb.
The present tense format would be `bibhruti /bibhurte' depending on
the technicality.
6. In order to refer to this secondary verbal form, in a
Sanskrit sentence, the grammarians use a technique of one more
technical word transformations. The adding of the affix
called `kvip' is resorted to. The governing rule is a
vartiaka `sarva-praatipadikebhyah kvip vaa vaktavyah' (vartika 1722
under SK Rule 2665). Though the input form `bibhruti ' does not
change, the transformation makes the technical verb become a
technical noun with an `I' ending. The enhancement in the meaning
due to this processing is `acts / behaves like that'. That is called
the `aachaaratha kvip'. This is rule which comes as an extended
discussion under the rule (3-1-10 ; SK 2664).
7. Now the multiply processed verb `bhru' becoming the
technical noun `bibhruti' with a `I' ending and default masculine
gender is ready for use in a Sanskrit sentence. The sixth case
singular formation is `bibhruteh' .
8. It needs to be understood that Yazka as a linguist,
semantologist and is well learned in Vedic traditions and Vedanga
Vyakarana. The text of Nirukta needs to be understood clearly with
these conventions operational in the background.
9. These grammatical shifts of the letter units are governed by
a set of complex conditionalities, which are well enumerated for
their options under the vartika 3406 reading: `yatheshtam naama-
dhaatushu'. This is nothing to with the slackness of pronunciation,
speakers inability, linguistic deterioration / degradation
postulated by the modern linguists. Sanskrit grammar rule base is
not a chaos. The options of `chandasi bahulam' is not an escape
route for Panini. The rule points to the play of different factor
of `level of consciousness' influencing the word formation. As there
is no known debate in modern linguistics on the topic of linking
speech and states of consciousness, which is vital to understand
how `chandas' differs from `bhaashaa', the modern language schools
find excuses to cover up their tracks in understanding of Paninian
grammar.
10. In the past, Bauddha and Jaina grammarians just sidelined all
Vedic word related discussions in the Paninian Sanskrit grammar.
They picked up Sanskrit grammar rules for the documentation of
perfection it facilitates in the communication of ideas. The shift
of Jaina and Bauddha to Sanskrit language based documentation from
Prarkrit was a result of this realization as well as movement of
some Brahmin scholars to embrace the philosophies of Bauddha and
Jaina.
11. Along with this, the Vedic sciences tradition, called the
Upaveda was greatly benefited by the Sanskrit based documentation.
Metallurgy was a part of the Dhanurveda (weapons of war), Vastu
(building sciences), Ayurveda (preparation of metallic oxides for
health rejuvenation). Jaina and Baudha excelled in these disciplines
and paved their path to reach the masses in society. For this
purpose, Paninian grammar sans the Vedic section was good enough.
This is one of the possible explanations for the redefinition of
Paninian grammar, historically by the Jaina and Bauddha.
12. Postulating religious and philosophical differences of Vedic
traditions, Jaina and Bauddha as an explanation of inaccurate
understanding of the Paninian grammar rule base and the conventions
of grammar technicalities of the Sanskrit language would be
dangerous in the interpretation of the source traditions, history
of religions, languages and India and Hindu dharma.
13. The explanation of the same word form in the non-Sanskrit
languages and usage needs to be properly grounded with the context
of usage and language specific grammar.
Appendix V - morphological similarity of roots "bhR" and "vR"
There is a parallel morphological uses of words derived from two
roots: bhR and vR, from the days of Rgveda as may be seen from the
following examples. rASTrabhRtya = maintenance of government or
authority (AV); vrAtya = rAjanya, wandering troops. The lexicon
explains rASTrabhRt as `bearing sway' and prob. as `a tributary
prince' in AV and also as name of dice (AV) and a son of Bharata
(BhP).
Thus, both vrAtya and bhRtya find usages in particular reference to
troops, governance, the regime or rASTra.
Set 1
bhrAtR = du. brother and sister (pAN 1-2,68); a term of friendly
address, used to designate a near relative or intimate friend, a
brother (RV)
root bhR = bhRtya = to bear, carry, convey, hold (RV. DhAtup 22.1);
morphs: bharati, bibharti (RV 4.50.7); bharti (RV 1.173.6)
Set 2
vrAtya = born of rAjanya, identified with the supreme divinity eka
vrAtya rudra (AV 10.8.1.9.1); used in addressing a guest (AV);
vrAtyA = f. a female vrAtya (Mn. 8.373); belonging to a vrata called
mahAvrata (PancavBr.) mahAvrAta = accompanied by a great host of
Maruts, said of Indra (RV)
vrata from root vR. `will, command, law, ordinance, rule' (RV);
obedience, service (RV.AV. AzvGr.) ; domain, realm (RV)
vrAta = multitude, flock, troop, assemblage, swarm, host; vrAtam =
companies of troops; pancavrATAh = five groups of people,
association, guild (RV)
vRtya = to be surrounded, or encompassed (pAN. 3-1.109); to be
abided or stayed or remained (pAN. 3-1.110).
It would appear that mahAvrata was somehow associated with the
multitude or flock of Indra in a war setting. Just as -bhRtya gets
suffixed to rAStra related to authority or governance.
From these semantic clusters, it will be reasonable to relate
bhArata to the assemblage or brotherhood of people in governance and
mahAvrata to commanding, enforcing law, authority, rule.
These semantics may explain the later evolution of the epic from
Jaya, Bharata to MahAbhAratam as the itihAsa of the people of
bhAratam janam mentioned in the Rgveda. (See TS 3.4.6 in Appendix II
referring to Jayas bestowed by Prajapati).
It would be interesting to note that the modern speakers of Bengali
language, where the syllable `v' / `w' is missing,
pronounce `v' / `w' in non-native words as `bh'.
Dharmo rakshati rakshitah
End of forwarded message from S. Kalyanaraman
Jai Maharaj, Jyotishi
Om Shanti
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