TANTRISM IN THE RG VED - A SUDY OF HYMN 1:23 -2
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Wednesday, December 29, 2010
Tantrism in Rig Veda: A Sudy of Hymn 1:23 -2
This hymn may hold the keys to understand the Tantrism of KuNdalini
Yog where the Soma Juice may simply be this secretion of KuNdalini
but which emerges quite clearly only when we recover the Tamil Base
relating it to SumeroTamil. So let us continue this retrieval
remaining faithful to the Hermeneutic Science of Uri Linguistics.
The next shloke goes as below:
1:23-2
ubha deva divisprisendravaaya havamahe /
asya sumasya pitaye//
Meaning:
We invoke God, the source of enlightenment and vitality to accept our
devotional offerings
Ubha deva: Ta. upa teeva: the gos above. Ta. upper, umpar: above (in
the heavens. Su ub- ubar: id as Ubar-tu-tu: words from above. Su.
dingir> Ak dimmer< diwer > Ta. teyvam, Sk deva etc. As already
pointed out the original meaning of dingir may tii-Giir: something
radiating(kiir) light or fire (tii) hence perhaps the stras in the
sky and which were understood as the celestial powers.
Divisprisendravaaya: tuvi-sii-pari-sii-indira yaaya : we utter truly
(vaaya) praises (tuvi) towards the pure inner sun (pari) and moon
(indira)
Tuvi: Su. dug,: to sing. du(g)-du(g) ; to speak ; Su. du: to chant
and so forth. Ta. tuukku: to sing. tuti: to praise etc. tu-bi> tu-vi?
Ta. pari; sun , paruti: id indira: Ta. intu: moon, personified as
Indira, the King of the heavenly world Su. iti, in-di:moon Su, bar:
brilliant, resplendent
Vaaya: Ta. vaay-a: with the mouth? It can also be 'truly' . Ta. vaay:
true
For Su. tu/du; to recite, see:
229. zi dingir gal-gal-e-ne i-re-pa` (I adjour you by the great gods
)
230 tu mu-un-na -ab-sum-mu-ta (When I deliver the spell)
232. tu en e-nu-ru (Enuru incantation)
Note: The 'tuvi' can also be 'the two" derived from Ta. tumi ; to
split into two. This is similar to Ta. iir which means both 'two' as
well as 'to split into two parts". The two can be the inner Sun and
Moon, the Pari and Indira
Havamahe: Ta. ava maa-ee Su. mah: great Ta. maa:id. See
Exordium
39. sa-hul-gal-la-za te-en-te-bi mah-a (Your malevolent heart is
beyond tempering)
Ta. saay olkaLLa jia taNitu-bi maa-a (Your malevolent heart is just
too great to pacify)
The formation of 'hava mahe' ( <Su. aba mah-e) is similar to the
construction 'ab-gal' (the great ones) where 'gal' (> Ta. kaL) also
means 'great" etc . See
Temple Hymns 10
5. abgal imin-e sig-nim-ta su mu-ra-ni-in mu-us (The Seven Wise Ones
have enlarged it for your everywhere)
Ta. av-a-kaL ai-min-ee sem-nim-mattu suur moonRanin muusu (The Seven
Great Ones have radiated (muusu) pure light (suu) in the beautiful
heavens above (sem—nimmatu)
Thus the 'hava mahe" could Su.abgal (> Ta ava-kaL' with replacing
'gal/kaL' with mahe(mah-e)
asya sumasya pitaye
asya; Ta. at-ya: that's
sumasya pitaye: the secretion from Soma
Ta. pii (piiccu), paay (paayccu) to secrete, ooze out, spurt etc.
Here that which is secreted from the Soma, the Sumerian Su'en the
Moon God, has to be the KuNdalini also called Vazalai and so forth by
the Siddhas
Thus the recovered Tamil base of
1:23-2
ubha deva divisprisendravaaya havamahe /
asya sumasya pitaye//
Meaning: We invoke God, the source of enlightenment and vitality to
accept our devotional offerings
is
upa teevaa tuvi sii pari sii intira vaaya avaa mahee/
saay-a soomasya piitaayee//
[Script]
[Script]
and the meaning is:
We praise truly (tuvi vaaya) the god in the heavens (upa devaa) and
the pure inner Sun (sii pari) and Moon (sii intira), the great ones
(avaa mahee) so that in our inside there will be the secretions of
Soma (KuNdalini Sakti) (asya soomasya piitaayee)
(to continue-2)
End of forwarded message from K. L.
Jai Maharaj, Jyotishi
Om Shanti
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Forwarded message from B. D.
Monday, January 3, 2011
I found your below post by K. L. very interesting as I am presently
researching the possibility that when the poets of the Rgveda are
talking about Soma they are really, in their characteristically
obscure manner, talking about the Upanishadic concept of
transmigration.
I am not very familiar with Tantrism or Kundalini yog and I am not
arguing that they were being practised in Rigvedic times, but I can
see how one could interpret certain Rigvedic references to Soma as
paralleling the type of beneficial fluid secretions claimed to be
released by Kundalini yog practitioners.
There are some striking similarities between the Rigvedic concept of
Soma and the Upanishadic concept of transmigration.
In the Upanishadic concept of transmigration when a man who has not
fully realised the Self dies a subtle notion of his individualised
self Jeev/Soul) leaves his body in combination with a water molecule
and is evaporated up to the upper atmosphere from where it travels to
higher regions and the moon. On its return journey to earth that
Jeev, accompanied by its water molecule (along with countless other
Jeev and their water molecules) travels back down to the upper
atmosphere where it becomes part of rain clouds and is rained back to
earth; where, if it is one of a small number of fortunate Jivas, it
is absorbed by plants, eaten by man, turned into semen, implanted in
the wombs of women where it germinates and gives rise to a human
birth (See my Concept of Brahman file in Ancient India Files for
references to transmigration in Vedic texts).
The Rgvedic Soma (that is the enriched drops/particles found in the
specially prepared oblation called Soma) appears to take a very
similar journey to the above journey taken by the Jeeva in the
Upanishadic concept of transmigration; that is that like the Jivas
the drops of Soma travel to the higher atmospheric regions and come
back to earth again in rain. The main difference between the two
journeys appears to be that Soma, unlike the Jivas, is enjoyed by the
gods before it is sent back to earth as fruitified rain to enrich the
earth, to make the plants grow and to cause the birth of children (RV
9.74.5).
It may well be that Soma was never an intoxicating drink in Rgvedic
times and that the exhilaration expressed in Rgveda by men and gods
about drops of Soma entering their forms may be more about
realisation by those men and gods of the presence of enriched
beneficial Jeev, that they had absorbed from food and drink, being
present in their forms rather than about the affects of any
hallucinogenic drink. If this was the case then those invigorating
drops of Soma may well be likened to the beneficial secretions that
Kundalini yogins claim they can cause to be released in their bodies.
Although I have not checked the translation of all the following
Rgvedic references I think they mostly lend support to what I am
suggesting above: RV 8.48 (beneficial drops of Soma); RV 9.8.5 (Soma
clothed in milk); RV 9.96.14 (pour rain from the heaven); RV 9.98.4
(resides in hundreds of atmans); RV 9.113 (drops of Soma make one
immortal).
End of forwarded message from B. D.