Vighnewsara
P.K.Ramakrishnan
Vimala Sarma
They are bahuvrIhi samAsas, ie the descriptions all refer to Ganesha, therefore they have macs accus sg endings.
(He who is) ...................., etc
Vimala
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hnbhat B.R.
They are bahuvrIhi samAsas, ie the descriptions all refer to Ganesha, therefore they have macs accus sg endings.
(He who is) ...................., etc
Vimala
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,
P.K.Ramakrishnan
From: hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 22 August 2011 12:11 PM
Subject: Re: [Samskrita] Vighnewsara
Vidya R
From: P.K.Ramakrishnan <peek...@yahoo.com>
To: "sams...@googlegroups.com" <sams...@googlegroups.com>
Sent: Monday, August 22, 2011 3:49 AM
Subject: Re: [Samskrita] Vighnewsara
narayan iyer
From: Vimala Sarma <vsa...@bigpond.com>
To: sams...@googlegroups.com
Sent: Monday, August 22, 2011 11:51 AM
Subject: RE: [Samskrita] Vighnewsara
shankara
shankara
From: hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 22 August 2011 12:11 PM
Subject: Re: [Samskrita] Vighnewsara
shankara
shankara
From: P.K.Ramakrishnan <peek...@yahoo.com>
To: "sams...@googlegroups.com" <sams...@googlegroups.com>
Sent: Monday, 22 August 2011 1:19 PM
Subject: Re: [Samskrita] Vighnewsara
hnbhat B.R.
P.K.Ramakrishnan
From: Vidya R <imar...@yahoo.com>
To: "sams...@googlegroups.com" <sams...@googlegroups.com>
Sent: Monday, 22 August 2011 3:12 PM
Subject: Re: [Samskrita] Vighnewsara
श्रीमल्ललितालालितः
Vishnu is Pitaamabara and not Suklaambara.
Nityanand Misra
While explaining श्रीवत्सकौस्तुभोरस्कं in verse 15 of the stotra, the commentary derives the word विष्णुः in Valmiki Ramayan 2.1.7 as
विवेष्टीति विट् विष्णुः तेन नूयते नमस्क्रियते इति विष्णुः अर्थात् रामः
Reference: श्रीरामस्तवराजस्तोत्रम् (श्रीराघवकृपाभाष्यम्) (२००१) श्रीतुलसी पीठ सेवा न्यास, चित्रकूट, सतना मध्य प्रदेश, page 106.
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Nityānanda Miśra
http://nmisra.googlepages.com
|| आत्मा तत्त्वमसि श्वेतकेतो ||
(Thou art from/for/of/in That Ātman, O Śvetaketu)
- Ṛṣi Uddālaka to his son, Chāndogyopaniṣad 6.8.7, The Sāma Veda
hnbhat B.R.
-
एकदन्तं प्रलम्बोष्ठं नागयज्ञोपवीतिनम् .
त्र्यक्षं गजमुखं कृष्णं सुकृतं रक्तवाससम् .. ३..
-
मदक्लिन्नकपोलाय गणाधिपतये नमः .
रक्तपुष्प प्रियाय च रक्तचन्दन भूषित .. १४..
Viswanath B
1. one who carries White (washed) cloths,
2. Present every where
3. whose color is a shade of gray
4. who has four legs
5. who has a pleasent face
This is just intended to bring some humor to the readers, I do use this shloka to offer my prayers to gaNapati.
Viswanath
--
Mani Varadarajan
debate, in all probability the "suklAmbaradharam" sloka does not refer
to Lord Ganapati at all but Vishnu himself in his form as Para
Vasudeva. For one, the word "vishNu" is present in the sloka, and
there is no reason why it shouldn't be a "samjnA" pada here.
Para Vasudeva is a "jnAnaprada" mUrti, and as with all such mUrtis
(Hayagriva, Sarasvati, Dakshinamurthi) he is brilliant white in form
and garment.
Bandaru Viswanath
I believe the reason why this shloka is traditionally attributed to gaNapati is not because all the adjectives could refer him, since it can easily be argued for any other god, but because of the 'vighnOpa-shAntayE' praise. gaNapati is given/assigned the vighnAdhipatyam, as per the popular understanding. So it would make sense to do his 'dhyAna' for removing obstacles.
Also, in a sort of reverse logic - I was told by some of my vaishnavite friends that they pray to vishwaksEna for 'vighna nAshana'. So i would think that they don't use this shloka to pray to Vishnu for 'removing obstacles'.
Viswanath
श्रीमल्ललितालालितः
I believe the reason why this shloka is traditionally attributed to gaNapati is
Please let me know which tradition treats the shloka related to gaNapati ?
And why ?
Best argument is provided by mani varadarajan above to refute your view.
It's not good to interpret otherwise if you can get meaning straight. We do that only when we face some conflict with other words of shastra.
The best way to prove it related to gaNesha is to cite the original contextof shloka and start of book of worship is definitely not it's original context. It is put there because it is useful to destroy vighna of worship.
And
Shri H. N. Bhat,
I provided my argument to support the view that viShNu is subject of shloka and not gaNeSha.
Please see post of Ramakrishna to which I replied.
Vimala Sarma
With much respect Bhat mahodaya, Vigneswara is implied in the sloka quoted by Ramakrishnan mahodaya, because of pada d, सर्वविघ्नोपशान्तये – (he) causes all obstacles to be pacified.
Therefore the other adjectives relate to him.
Vimala
श्रीमल्ललितालालितः
With much respect Bhat mahodaya, Vigneswara is implied in the sloka quoted by Ramakrishnan mahodaya, because of pada d, सर्वविघ्नोपशान्तये – (he) causes all obstacles to be pacified.
gaNesha is famous among people for this. But, is there any proof that any other devatA can't do that or is incapable or banned to do that ?
Vimala Sarma
If this refers to ViSNu himself it would be in nom, sg masc, (first vibhakti) as the subject of the sentence and of the verb in pada d, but it in accus, sg masc like the other adjectives.
He who pervades or works.
The question of whether the God ViSNu would be dressed in yellow or white depends on the time in which the sloka was written, whether in Vedic times or later purANic period.
The Vedic ViSNU is very different from the God who developed later, and is a minor deity of the sun.
Vimala
hnbhat B.R.
If this refers to ViSNu himself it would be in nom, sg masc, (first vibhakti) as the subject of the sentence and of the verb in pada d, but it in accus, sg masc like the other adjectives.
He who pervades or works.
पर्थिव्याः सप्तधामभिः ||
इदं विष्णुर्वि चक्रमे त्रेधा नि दधे पदम |
समूळ्हमस्य पांसुरे ||
त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्यः |
अतो धर्माणि धारयन ||
विष्णोः कर्माणि पश्यत यतो वरतानि पस्पशे |
इन्द्रस्य युज्यः सखा ||
तद विष्णोः परमं पदं सदा पश्यन्ति सूरयः |
दिवीव चक्षुराततम ||
तद विप्रासो विपन्यवो जाग्र्वांसः समिन्धते |
विष्णोर्यत परमं पदम ||
श्रीमल्ललितालालितः
If this refers to ViSNu himself it would be in nom, sg masc, (first vibhakti) as the subject of the sentence and of the verb in pada d, but it in accus, sg masc like the other adjectives.
He who pervades or works.
I can't understand your way of getting meaning of shloka.
The question of whether the God ViSNu would be dressed in yellow or white depends on the time in which the sloka was written, whether in Vedic times or later purANic period.
The Vedic ViSNU is very different from the God who developed later, and is a minor deity of the sun.
What do you mean by 'vedic time' ? Time of their creation by R^iShis ? Traditional people don't accept this. And for those who are not traditional and accept this view, I must say that there is no use of believing gaNesha and propitiating it. They can't prove gaNesha, etc. as real things. They will be imaginary objects and I believe they will accept it easily. So, in their case I leave grammar and everything upon them.
Vimala Sarma
The ViSHu of the three-steps in the Rgveda refers to the sun diety, which later developed into the VAMaNa story.
Please scholars – I am expressing a view just as you are expressing your. Surely there is room in this forum for disagreements! You are coming from the tradition and I am coming from a philological perspective.
Vimala
From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of hnbhat B.R.
Sent: Tuesday, 23 August 2011 4:50 PM
To: sams...@googlegroups.com
Subject: Re: [Samskrita] Vighnewsara
On Tue, Aug 23, 2011 at 6:59 AM, Vimala Sarma <vsa...@bigpond.com> wrote:
--
Vimala Sarma
What I omitted to say was – If this verse refers to ViSNu pacifying all obstacles.......
Trivikrama ViSNu in Rgveda is a sun diety.
Vimala
From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of hnbhat B.R.
Sent: Tuesday, 23 August 2011 4:50 PM
To: sams...@googlegroups.com
Subject: Re: [Samskrita] Vighnewsara
On Tue, Aug 23, 2011 at 6:59 AM, Vimala Sarma <vsa...@bigpond.com> wrote:
--
hnbhat B.R.
The ViSHu of the three-steps in the Rgveda refers to the sun diety, which later developed into the VAMaNa story.
Please scholars – I am expressing a view just as you are expressing your. Surely there is room in this forum for disagreements! You are coming from the tradition and I am coming from a philological perspective.
Vimala
श्रीमल्ललितालालितः
The ViSHu of the three-steps in the Rgveda refers to the sun diety, which later developed into the VAMaNa story.
Please scholars – I am expressing a view just as you are expressing your. Surely there is room in this forum for disagreements! You are coming from the tradition and I am coming from a philological perspective.
It's OK to disagree with each other. There is no harm.
I'm trying to express my views and if I hurt any one, please check me.
But, let be there room to show defects of views of each other. It will help us think deeper and improve.
I again make it clear that if I show problem with your views don't treat them as personal blemish.
Shambhu Shastry
Subject: RE: [Samskrita] Vighnewsara
श्रीमल्ललितालालितः
namaste!I believe there are two flavors to the shloka. shuklAmbaradharaM viShNuM (reference to Vishnu), and a generic shuklAmbaradharaM devaM (applicable to anybody fitting the description ... including Vighneshvara).
Yes. I asked other people. They confirmed that they use 'devam' and remember gaNapati. It shatters away all problems.
dhaval patel
if you are referring to 'gaNapatyatharvazIrSopaniSat' - here is the text
गणपत्यथर्वशीर्षोपनिषत्
यं नत्वा मुनयः सर्वे निर्विघ्नं यान्ति तत्पदम् ।
गणेशोपनिषद्वेद्यं तद्ब्रह्मैवास्मि सर्वगम् ॥
ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाxअभिर्यजत्राः
।
स्थिरैरङ्गैस्तुष्टुवा{\म्+} सस्तनूभिः । व्यशेम देवहितं यदायुः ।
स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति
नस्तार्xयो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
हरिः ॐ नमस्ते गणपतये । त्वमेव प्रत्यक्शं तत्त्वमसि ।त्वमेव केवलं
कर्तासि । त्वमेव केवलं धर्तासि । त्वमेव केवलं हर्तासि ।त्वमेव
सर्वं खल्विदं ब्रह्मासि । त्वं साक्शादात्मासि नित्यम् ॥ १॥
ऋतं वच्मि । सत्यं वच्मि । अव त्वं माम् । अव वक्तारम् । अव
श्रोतारम् ॥ २॥
अव दातारम् । अव धातारम् । अवानूचानमव शिष्यम् । अव
पश्चात्तात् । अव पुरस्तात् । अवोत्तरात्तात् । अव दक्शिणात्तात् । अव
चोर्ध्वात्तात् । अवाधरात्तात् । सर्वतो मां पाहि पाहि समन्तात् ॥ ३॥
त्वं वाङ्मयस्त्वं चिन्मयः । त्वमानन्दमयस्त्वं ब्रह्ममयः । त्वं
सच्चिदानन्दाद्वितीयोऽसि । त्वं प्रत्यक्शं ब्रह्मासि । त्वं ज्ञानमयो
विज्ञानमयोऽसि ॥ ४॥
सर्वं जगदिदं त्वत्तो जायते ।सर्वं जगदिदं त्वत्तस्तिष्ठति ।
सर्वं जगदिदं त्वयि लयमेष्यति । सर्वं जगदिदं त्वयि प्रत्येति ।
त्वं भूमिरापोऽनलोऽनिलो नभः ।त्वं चत्वारि वाक्पदानि ॥ ५॥
त्वं गुणत्रयातीतः । त्वं अवस्थात्रयातीतः । त्वं देहत्रयातीतः ।
त्वं कालत्रयातीतः । त्वं मूलाधारस्थितोऽसि नित्यम् । त्वं
शक्तित्रयात्मकः ।त्वां योगिनो ध्यायन्ति नित्यम् । त्वं ब्रह्मा त्वं
विष्णुस्त्वं रुद्रस्त्वमिन्द्रस्त्वमग्निस्त्वं वायुस्त्वं सूर्यस्त्वं
चन्द्रमास्त्वं ब्रह्म भूर्भुवः स्वरोम् ॥ ६॥
गणादिं पूर्वमुच्चार्य वर्णादिंस्तदनन्तरम् । अनुस्वारः परतरः ।
अर्धेन्दुलसितम् । तारेण ऋद्धम् । एतत्तव मनुस्वरूपम् । गकारः
पूर्वरूपम् । अकारो मध्यमरूपम् । अनुस्वारश्चान्त्यरूपम् ।
बिन्दुरुत्तररूपम् ंआदः सन्धानम् । संहिता सन्धिः । सैषा
गणेशविद्या । गणक ऋषिः । निचृद्गायत्री च्हन्दः ।
श्रीमहागणपतिर्देवता । ॐ गं गणपतये नमः ॥ ७॥
एकदन्ताय विद्महे वक्रतुण्डाय धीमहि ।
तन्नो दन्तिः प्रचोदयात् ॥ ८॥
एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम् । रदं च वरदं
हस्तैर्बिभ्राणं मूषकध्वजम् । रक्तं लम्बोदरं शूर्पकर्णकं
रक्तवाससम् । रक्तगन्धानुलिप्ताङ्गं रक्तपुष्पैः सुपूजितम् ।
भक्तानुकम्पिनं देवं जगत्कारणमच्युतम् । आविर्भूतं च
सृष्ट्यादौ प्रकृतेः पुरुषात्परम् । एवं ध्यायति यो नित्यं स
योगी योगिनां वरः ॥ ९॥
नमो व्रातपतये नमो गणपतये नमः प्रमथपतये नमस्तेऽस्तु
लम्बोदराय एकदन्ताय विघ्नविनाशिने शिवसुताय श्रीवरदमूर्तये
नमः ॥ १०॥
एतदथर्वशीर्षं योऽधीते । स ब्रह्मभूयाय कल्पते । स
सर्वविघ्नैर्न बाध्यते । स सर्वतः सुखमेधते । स पञ्चमहापापात्
प्रमुच्यते । सायमधीयानो दिवसकृतं पापं नाशयति ।
प्रातरधीयानो रात्रिकृतं पापं नाशयति । सायं प्रातः
प्रयुञ्जानः पापोऽपापो भवति । धर्मार्थकाममोक्शं च विन्दति ।
इदमथर्वशीर्षमशिष्याय न देयम् । यो यदि मोहाद् दास्यति । स
पापीयान् भवति । सहस्रावर्तनाद्यं यं काममधीते । तं तमनेन
साधयेत् ॥ ११॥
अनेन गणपतिमभिषिञ्चति । स वाग्मी भवति । चतुर्थ्यामनश्नन्
जपति । स विद्यावान् भवति । इत्यथर्वणवाक्यम् । ब्रह्माद्याचरणं
विद्यान्न बिभेति कदाचनेति ॥ १२॥
यो दूर्वाङ्कुरैर्यजति । स वैश्रवणोपमो भवति । यो लाजैर्यजति । स
यशोवान् भवति । स मेधावान् भवति । यो मोदकसहस्रेण यजति स
वाञ्च्हितफलमवाप्नोति । यः साज्य समिद्भिर्यजति । स सर्वं लभते
स सर्वं लभते ॥ १३॥
अष्टौ ब्राह्मणान् सम्यग् ग्राहयित्वा । सूर्यवर्चस्वी भवति ।
सूर्यग्रहे महानद्यां प्रतिमासन्निधौ वा जप्त्वा । सिद्धमन्त्रो भवति
। महाविघ्नात् प्रमुच्यते । महादोषात् प्रमुच्यते । महापापात्
प्रमुच्यते । महाप्रत्यवायात् प्रमुच्यते । स सर्वविद्भवति स
सर्वविद्भवति । य एवं वेद । इत्युपनिषत् ॥ १४॥
ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाxअभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवा{\म्+} सस्तनूभिः । व्यशेम देवहितं यदायुः ।
स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति
नस्तार्xयो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
इति गणपत्युपनिषत्समाप्ता ॥
Gus Satya
श्रीमल्ललितालालितः Sent: Sunday, August 21, 2011 10:44 PM
>1. Now, people following vedas have a view that vinAyaka, etc. said as bhUta-gaNa are different from vinAyaka,..
3. Their is another view : even if vinAyaka, etc. are counted as both
devatA and bhUta, ...
This created big confusion.
After reading many posts with little useful information, I came to
know that talking without proof is useless...
Viswanath B: Aug 22 10:39PM +0530
>3. May be some explicit references would be there in 'gaNapati Adhwara
shIrSha', but I can't mention off my head.
I'm a believer of Advaita (non duality philosophy), while dvaita and
viziSTAdvaita are very important steps toward advaita, without which
it is very difficult to reach advaita realm or consciousness.
Following is my view as a believer:
Specific name of God such as vinAyaka or gaNapati or gaNesha on having
particular aspect or task like as a removal of obstacles when we start
any activities makes us easier to remember God on that occasion and on
the other occasions with many aspects of God or Truth. The point is we
should invoke or remember God when we start any activity, better
still, anytime. With generic name of God or देव, it will be easier to
forget, this is one argument that sound quite logical to me.
From गणपत्यथर्वशीर्षोपनिषत्:
.. त्वं ब्रह्मा त्वं विष्णुस्त्वं रुद्रस्त्वमिन्द्रस्त्वमग्निस्त्वं
वायुस्त्वं सूर्यस्त्वं चन्द्रमास्त्वं ब्रह्म॒ भूर्भुव॒ स्वरोम॥ ६॥
you (gaNapati) are brahma, viShnu, rudra, indra, agni, vaayu, suurya,
candra, brahman...
deva (God) is truth and there is only one. Truth pervades everything,
it is everything. Brahma is vishnu is shiva, VinAyaka is brahma,
viShnu, shiva, indra, etc. They called differently according to roles
they played at certain points or situations.
"Vimala Sarma" : Aug 23 12:03PM +1000
>The mantra 'gaNAAMtwA gaNApatigms havAmahE' is written in vedic style but this does not mean it was written in the Vedic period historically, because there is no mention of gaNapati in the Vedas. This deity developed later.
There are many scholars to-day, who can easily compose mantras in the
Vedic style, so there were in the past also.
gaNaanaaM tvaa gaNapatiM havaamahe … is indeed in the vedas. It is
available in R^ig veda 2.23.1
dhanyavaadaaH
Putra Gus Satya
Denpasar, Bali
Shambhu
Maharashtra). It is also called as gaNapati Upanishad, gaNesha
Upanishad, etc. I recite it daily. The Upanishad detailing
'vighneshvara' or 'vighnaraja' is not in the list of the 108 (or 120)
Upanishads, and I haven't heard it anywhere yet. Some 15 years ago I
saw it in a printed book (with an archaka friend). I will post it once
I get a copy.
> इति गणपत्युपनिषत्समाप्ता ॥On Tue, Aug 23, 2011 at 7:59 PM, Shambhu Shastry <bhaar...@yahoo.com> wrote:
> > Is there ‘vinAyaka’ as a specific devatA in the Vedas? Most likely the
> > PauraNikas coined this name to denote gaurI-suta gaNesha (in his kr`ta-yuga
> > avatAra, ref. gaNesha PuraNa).****
> > ** **
> > The Rigveda mantras used in gaNapati-related ceremonies/rituals do not have
> > gaNapati (meaning ‘vinAyaka’) as the devatA. In Rigveda 2-23-1 ('gaNAnAMtvA
> > gaNapatigm havAmahE'), devataa is brahmaNaspati, while in Rigveda 10-112-9
> > (‘ni shu sIda gaNapate’), devataa is indra. The word ‘gaNapati’ appears in
> > the entire Rigveda only in these two mantras. These two mantras plus Rigveda
> > sUktam 8-81 (nine mantras with indra as devatA) plus mantra 10-112-10 (also
> > indra as devatA) are placed together in the gaNapati (or gaNesha) sUktam. It
> > is said that ‘gaNapati is identified with brahmaNaspati or bRRihaspati and
> > sometimes with indra or maghavan, agni and even rudra’. Conversely, it may
> > be argued that indra, maghavan, agni, or rudra is eulogized as gaNapati (the
> > One Lord of all gaNas) in these Riks.****
> > ** **
> > The origin to the dhyAna imagery of gajamukha is possibly from the
> > indra-related Rik sUktam 8-81 (cf. *mahAhastI*). However, there are
> > diverse other opinions. There is also an Upanishad (I saw it in a collection
> > printed in Tamilnadu, don’t recall the name yet; it is not among the 108)
> > that narrates the deeper meanings of vighneshvara, vighnarAja, etc., all
> > attributing to the singular Brahman. The head is the un-manifest and the
> > rest of gaNesha’s body is the manifest universe. Gajamukha’s story is every
> > sadhaka’s spiritual journey, chopping off the “material-only” sensory notion
> > of truth and ‘seeing’ the un-seeable Truth. Atharva Veda’s gaNesha Upanishad
> > also declares gaNapati as the all-pervading Brahman: *tvameva sarvam
> > khalvidam brahmAsi*. It also declares ‘gaNapati’ as devatA for the ‘*aum
> > gam *|* gaNapatayE namaH* |’ mantra. In the tradition, this declaration is
> > at least prior to Krishnadvaipayana (Veda Vyasa) time, about 5000 years ago.
> > ****
> > ** **
> > Within the Rigveda context, according to Mahesh Yogi ji, devatA is the
> > process or medium of knowledge. “*A study of deities of Rig Veda: with
> > the help of science”* (by S.S. Gupta, available on Google Books) makes a
> > case that the Rigveda devatAs are the divinities in the pancha tatvas
> > (AkAsha = space, vAyu = motion/r`ta?, agni = photon that never rests, Apa =
> > primordial substance salila, pRRithivI = material universe). In the
> > panchAyatana pUjA scheme, each devatA is a pancha-tatva divinity - it is
> > said in the tradition that****
> > ** **
> > *AkAshasyAdhipo viShNuH agneshchaiva maheshvarI *|**
> > *vAyoH sUryaH kShiterIshaH jIvanasya gaNAdhipaH *||****
> > ** **
> > Further, following the taittirIya Upanishad****
> > ** **
> > *tasmAdvA etasmAdAtmana AkAshassambhUtaH *|* AkAshAdvAyuH *|*vayoragniH *|
> > * agnerApaH *|* adbhyaH pRRithivI,*****
> > ** **
> > *agnerApaH* would be the same as the gaNapati of the panchAyatana pUjA
> > being maheshvari’s son. We may infer that gaNapati in the panchAyatana pUjA
> > is the sum of all Apa-related devatAs of the Rigveda, and that the
> > panchAyatana pUjA was developed directly out of the Rigveda devatAs,
> > although many of the pUjA details (such as the dhyAna shlokas and the 108 or
> > the 1000 names) flow from the purANas.****
> > ** **
> > An Apa-agni (Apa-gaurI) ‘relationship’ is seen in the chandra mantra
> > (taittirIya samhitA 3-2-5-8 and 4-2-7-12), which is actually for soma devatA
> > with Apa as adhi-devatA (Rigveda 1-23-20) and gaurI as pratyadhi-devatA (as
> > vishve devA in Rigveda 1-164-41 and gaurI in taittirIya AraNyaka 1-9). ***
> > *
> > ** **
> > Possibly, this gaNapati or gaNesha of the vaidikas became Shiva gaNa’s
> > (bhUtA’s) leader in the Shiva-related purANas. The mantra ‘*aum
> > tatpuruSAya vidmahe vakratuNdAya dhImahi, tanno dantiH prachodayAt*’
> > (taittirIya AraNyaka 10-1) may well be later to and influenced by the purANa
> > imageries and tantra; eventually, it came into the vaidika usage.****
> > ** **
> > devatA in Rigveda sUktam 1-154 is viSNu (not Sun). ‘ato deva avantu no’
> > (Rik 1-22-16) has viSNu as deva and Riks 1-22-17 to 1-22-21 (‘idam
> > viSNurvichakrame …. viSNoryatparam padam’) have viSNu as devatA. All these
> > together make up yajurveda's 'viSNu sUktam.'**
>
> > ------------------------------
> > *From:* Vimala Sarma <vsa...@bigpond.com>
> > *To:* sams...@googlegroups.com
> > *Sent:* Tuesday, August 23, 2011 3:31 AM
> > *Subject:* RE: [Samskrita] Vighnewsara
>
> > What I omitted to say was – If this verse refers to ViSNu pacifying all
> > obstacles.......
> > Trivikrama ViSNu in Rgveda is a sun diety.
> > Vimala
>
> > *From:* sams...@googlegroups.com [mailto:sams...@googlegroups.com] *On
> > Behalf Of *hnbhat B.R.
> > *Sent:* Tuesday, 23 August 2011 4:50 PM
> > *To:* sams...@googlegroups.com
> > *Subject:* Re: [Samskrita] Vighnewsara
> > *Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,**
> > **Research Scholar,*
Sunder Hattangadi
Naresh Cuntoor
I'm a believer of Advaita (non duality philosophy), while dvaita and
viziSTAdvaita are very important steps toward advaita, without which
it is very difficult to reach advaita realm or consciousness.
Naresh
hnbhat B.R.
devatA in Rigveda sUktam 1-154 is viSNu (not Sun). ‘ato deva avantu no’ (Rik 1-22-16) has viSNu as deva and Riks 1-22-17 to 1-22-21 (‘idam viSNurvichakrame …. viSNoryatparam padam’) have viSNu as devatA. All these together make up yajurveda's 'viSNu sUktam.'
७,५ तासाम्.माहाभाग्याद् एकैकस्या अपि बहूनि नामधेयानि भवन्ति(७,५) अपि वा कर्मपृथक्त्वाद् यथा होता अध्वर्युर्ब्रह्मा. उद्गाता इत्येकस्य सतः/[७-४५]
७,५ अपि वा पृथक् एव स्युः,.पृथक् हि स्तुतयो भवन्ति तथा अभिधानानि/[७४५]
१२,१९ ’’इदं विष्णुर्विचक्रमे त्रेधा निदधे पदम्.
१२,१९ त्रिधा.निधत्ते.पदम्/
त्रेधा भावाय - "पृथिव्याम् अन्तरिक्षे दिवि" इति.शाकपूणिः।
१२,१९ समारोहणे (-उदयाचले), विष्णुपदे(=अन्तरिक्षे). गयशिरसि(अस्तशिखरे)" इत्यौर्णवाभः/
Vimala Sarma
Thanks – all I was saying is that in Rgveda – ViSHnu is considered to be one of the sun deities. The sukta is to ViSNu, of course, but this ViSNu is not the same as the later diety which developed. This is according to Arthur MacDonald “A Vedic Reader for Students”. I don’t have anything more to add to this thread.
Vimala
From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of hnbhat B.R.
Sent: Thursday, 25 August 2011 3:59 PM
To: sams...@googlegroups.com
Subject: Re: [Samskrita] Vighnewsara
devatA in Rigveda sUktam 1-154 is viSNu (not Sun). ‘ato deva avantu no’ (Rik 1-22-16) has viSNu as deva and Riks 1-22-17 to 1-22-21 (‘idam viSNurvichakrame …. viSNoryatparam padam’) have viSNu as devatA. All these together make up yajurveda's 'viSNu sUktam.'
--
murthy
Viswanath B
I still think one query remains unanswered. Whats the source of this shloka ?
I was just checking the book from which I was taught the gaNapati puja, and it had this shloka as a vedic mantra. I mean to say that it has the swara symbols.
No, I am not saying that this is a gaNapati shloka because of the book. But I am a bit intrigued by the 'mantra' form of this. Unfortunately I couldn't find the source.
Does somebody know the origin ?
Thanks
Viswanath
--