clarification on the sloka numbered 10.85.40 in rigveda

[Vijay Kumar Modi]

 I hereby request you to kindly please explain the sloka of rigveda 10.85.40 on which the students are debating and degrading the vedas and I dont know the Sanskrit to understand the sloka a meaning which was used by the section of students saying that this sloka says that the Lady who is about to marry the man is being previously married by soam and gandharva and next the man please do explain this and help me in protecting the value of vedas and if this is chargeable kindly let me know.

I do hereby attach the file which has been given to us.

awaiting a reply.

[Nagaraj Paturi]

Dear Sri Vijay Kumar Modi, 

These are mantras recited as part of the marriage rituals. 

In fact these are the mantras which stand as evidence for the exalted sublime ideas behind the 'Hindu' marriage system and as a counter evidence for the allegations with regard to status of women in the 'Hindu' system. 

Soma, Gandharva etc. mentioned in the mantra are not human beings. Thus getting married to Soma etc. earlier, does not mean being married to other human beings earlier. 

'Getting married to' or 'being married to' here, is a metaphorical expression, not literal. 

Soma is the rasaatmakataa relishability. 'PooshNaamichOshadheensarvaan sOmO bhootvaa rasaatmakah' -Gita. Being married to Soma means the bride, as a female baby was a cute , sweet, little, lovable child. It is this cuteness, sweetness and livability that is being referred to as Soma here. 

Gandharva refers to the 'musical' 'rhythmic' world of experience. 

Being married to gandharva means experiencing the musicality and rhythm of the inner and outer world by the child. You might have noticed children speaking musically, in lyrics and moving in rhythmic dance-like movements. This state of children is being described as 'being married to gandharva'  

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

 

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

[Nagaraj Paturi]

Correction:

 It is this cuteness, sweetness and lovability that is being referred to as Soma here. 

not

 It is this cuteness, sweetness and livability that is being referred to as Soma here. 

[Nagaraj Paturi]

Tell your friends that if they move a little down in the same page , the following mantra says, “ (Oh bride, after this marriage ), be the empress having control over your father-in-law, mother-in-law, sister-in-law and brothers-in-law”

 

What greater position can be there for a bride /wife?

 

sam-rājñī | śvaśure | bhava | sam-rājñī | śvaśrvām | bhava | nanāndari | sam-rājñī | bhava | sam-rājñī | adhi | devṛṣu // RV_10,85.46 //

46 Over thy husband's father and thy husband's mother bear full sway.
Over the sister of thy lord, over his brothers rule supreme.

 

                                                                                        (Ralph T.H. Griffith)

[Nagaraj Paturi]

Since you said ,you do not know Sanskrit, referring you to Sayana bhashya may not serve any purpose. So for the time being, may I refer you to 

http://www.sacred-texts.com/hin/rigveda/rv10085.htm, 

for you to be able to know at least a western scholar's translation of the page you shared?

[sunil bhattacharjya]

So nicely said. The bond between the parents-in -aw and the daughter-in-law  can be very great and  thus daughter-in-law can have authority over the parents-in-law.

In fac,t there is an anecdote one comes to hear in Gaya. There, Lord Ram was preparing to perform the Shraddha ceremony of his father.  Mother Sita was cooking the food for offering in the Shraddha. Dashartha came to the kitchen and asked Mother Sita to give him food as he was hungry and she gave him food. Later on when Lord Ram asked for  the food preparation to offer in the Shraddha, Mother Sita  said that she had already given the food to her father-in-law. Lord Ram did not believe her  and wanted proof. Mother Sita said the river Falgu was the witness, but Falgu denied and Mother Sita cursed Falgu and from that time Falgu became an almost dried-up river. There was one tree however, which vouched for Mother Sita and people even today worship that tree in Gaya.

Regards,

Sunil KB

[Dipak Bhattacharya]

18.2.17

Dear Colleague,

Those are not reference to earthly marriage or the physical state of the bride. The allusion is mythological – the bride is presented as an immortal entity who got married to Soma, Gandharva and Agni  -- all  heavenly beings. The allusion underlies the belief that the earthly marriage is an enactment of the divine act.

Many Hindu rituals are conceived as enactment of divine ones performed by gods.  The Agny¡dheya, Dar¿a-P£r¸am¡sas too are such.

Best

Dipak Bhattacharya

On Sat, Feb 18, 2017 at 12:47 AM, Vijay Kumar Modi <modivi...@gmail.com> wrote:

--

[Ramaratnam S.]

With all humility I would like to state that the  true significance of this and several such mantras have been explained in my book - The Ritual traditions of India, Somaiya Publications, Mumbai, 2016

During the Upaanayana the father recites - yamaaya tvaa paridadaamyasau - son, I give you to Yama. Yama is the God of death. No father would like to give away his son to death. Giving here should not be taken in the literal sense. It means seeking the blessings.

Similarly marrying a girl  to Soma. Gandharva and Agni should not be taken in the literal sense. It means seeking their blessings. In our tradition, we offer  all objects to Gods before partaking them or enjoying them. Here again the bride as a precious object is received by the bridegroom as kanya daana. Before receiving it he offers her to Gods or he seeks their blessings.

There is a story prevalent in Tamil Nadu. 'Kani' means fruit. 'Kanni' means a maiden. After the contest at the Draupadi svayamvara, the Pandavas came home with Draupadi, knocked at the door and said 'We have brought a kanni'. Kunti who was inside heard it as 'kani', fruit and said 'fine, share it among yourselves'. The Pandavas adhered to her words strictly and so  all the five married her.

Dr.S.Ramaratnam,

Vice Chancellor,

Jagadguru Kripalu University,  Odisha.

[rniyengar]

We had some discussions on the celestial-earthly connections of this RV Sukta here:

https://groups.google.com/forum/?hl=en#!msg/bvparishat/krsqrPsRfJM/pCXljMICDQAJ;context-place=topic/bvparishat/38rVkkuIPF8

RNI

On Saturday, February 18, 2017 at 12:18:40 PM UTC+5:30, Ramaratnam S. wrote:

With all humility I would like to state that the  true significance of this and several such mantras have been explained in my book - The Ritual traditions of India, Somaiya Publications, Mumbai, 2016

During the Upaanayana the father recites - yamaaya tvaa paridadaamyasau - son, I give you to Yama. Yama is the God of death. No father would like to give away his son to death. Giving here should not be taken in the literal sense. It means seeking the blessings.

Similarly marrying a girl  to Soma. Gandharva and Agni should not be taken in the literal sense. It means seeking their blessings. In our tradition, we offer  all objects to Gods before partaking them or enjoying them. Here again the bride as a precious object is received by the bridegroom as kanya daana. Before receiving it he offers her to Gods or he seeks their blessings.

There is a story prevalent in Tamil Nadu. 'Kani' means fruit. 'Kanni' means a maiden. After the contest at the Draupadi svayamvara, the Pandavas came home with Draupadi, knocked at the door and said 'We have brought a kanni'. Kunti who was inside heard it as 'kani', fruit and said 'fine, share it among yourselves'. The Pandavas adhered to her words strictly and so  all the five married her.

Dr.S.Ramaratnam,

Vice Chancellor,

Jagadguru Kripalu University,  Odisha.

On 18 February 2017 at 10:42, Dipak Bhattacharya <dipak...@gmail.com> wrote:

18.2.17

Dear Colleague,

Those are not reference to earthly marriage or the physical state of the bride. The allusion is mythological – the bride is presented as an immortal entity who got married to Soma, Gandharva and Agni  -- all  heavenly beings. The allusion underlies the belief that the earthly marriage is an enactment of the divine act.

Many Hindu rituals are conceived as enactment of divine ones performed by gods.  The Agny¡dheya, Dar¿a-P£r¸am¡sas too are such.

Best

Dipak Bhattacharya

On Sat, Feb 18, 2017 at 12:47 AM, Vijay Kumar Modi <modivi...@gmail.com> wrote:

 I hereby request you to kindly please explain the sloka of rigveda 10.85.40 on which the students are debating and degrading the vedas and I dont know the Sanskrit to understand the sloka a meaning which was used by the section of students saying that this sloka says that the Lady who is about to marry the man is being previously married by soam and gandharva and next the man please do explain this and help me in protecting the value of vedas and if this is chargeable kindly let me know.

I do hereby attach the file which has been given to us.

awaiting a reply.

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