etymology of आरती, नीराजनम्
nagarajpaturi
Hnbhat B.R.
The word is said to तद्भव from the Sanskrit word
आरात्रिक¦ न० अरात्र्यापि निर्वृत्तं ठञ् । (आरति) नीराजन-
कर्म्मणि । दीपो हि रात्रावेव प्रदर्श्यते इदं दिनेऽपि
दर्श्यते इति तस्य तथात्वम् “ततश्च मूलमन्त्रेण दत्त्वा पुष्पाञ्ज-
लित्रयम् । महानीराजनं कुर्य्यात् महावाद्यजयस्वनैः ।
प्रज्वालयेत्तदर्थञ्च कर्पूरेण घृतेन वा । आरात्रिकं शुभे
पात्रे विषमानेकवर्त्तिकम्” हरि० विलासे तल्लक्षणादि ।
तस्य देहांशभेदे भ्रामणप्रमाणमपि तत्रोक्तं यथा “आदौ चतुः
पादतले च विष्णोर्द्वौ नाभिदेशे मुखमण्डलैकम् । सर्वेषु
चाङ्गेषु च सप्त वारान् आरात्रिकं भक्तजनस्तु कुर्य्यात्” ।
“शिरसि निहितभारं पात्रमारात्रिकस्य म्रमयति मयि
भूयस्ते कृपार्द्रः कटाक्षः” चतुःषष्ट्युपचारे शङ्करा०
having different changes in different minor changes as noted in your post. Thanks to Vacaspatya for giving the exact Sanskrit word having the exact meaning as these derived forms are used.
As it is taken तत्सम word, आरती doesn't seem to be used in the same sense literally in Sanskrit, but it is also given within brackets in the above entry, but it is not given in the independent entry:
आरति¦ स्त्रो आ + रम--क्तिन् । १ उपरमे, २ निवृत्तौ च ।
meaning entertainment and withdraw or rest literally.
Hnbhat B.R.
---------- Forwarded message ----------
> The word is said to तद्भव from the Sanskrit word
>
> आरात्रिक¦ न० अरात्र्यापि निर्वृत्तं ठञ् । (आरति) नीराजन-
> कर्म्मणि ।
Please read correctly "is said to be तद्भव " instead "is said to तद्भव" in my first post.
I remember a bhajan song "जय जय आरत राम तुम्हारे" which seems to be Hindi derivation in the same meaning as आरती, आरति, हारति, आर्ति, हार्ति is used in Kannada, Tamil or Telugu all along with of नीराजन in Sanskrit which exactly the waving light clockwise while worshipping. With Mangala, both are used for the final lighting.
Nagaraj Paturi
--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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Ashok Aklujkar
nīrājana, coming from ’nis/nir + rājana’, could have had as its basic or etymological meaning the sense ’shining out, illumination on all sides’. Such illumination is what happens when a lamp or flame is moved around the face or upper body part of an icon or person as is typical in the nīrājana action.
a.a.
Madhav Deshpande
a.a.
--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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Professor of Sanskrit and Linguistics
Department of Asian Languages and Cultures
202 South Thayer Street, Suite 6111
The University of Michigan
Ann Arbor, MI 48104-1608, USA
K S Kannan
Ashok Aklujkar
On Nov 28, 2015, at 4:37 PM, K S Kannan <ks.kann...@gmail.com> wrote:Arati could also be taken, if need be, as a prAkRtisation of ArArti,which, though missing in almost all Sanskrit dictionaries, is actually used by s'ankarain one of his stotra-s.
Nagaraj Paturi
--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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Nagaraj Paturi
Hnbhat B.R.
There is no doubt as light is related to darkness and in that way नीराजन is related, but not necessarily the rite नीराजन is not specially connected with the darkness in the shrine. There is always a दीप for the purpose and नीराजन only used for lightening as part of पूजा, and धूप and दीप are parts of पञ्चोपचार पूजा and this दीप consists of waving दीप, it is not used as synonymous to दीप.
Bvk sastry
आरति- i have noticed the following sanskrit words in this conext. आरार्तिकम्, आरार्तिक्यम् , नीराजनविधि. दीपाराधना, दीपसेवा- The practical seems to be same in all cases. The etymology and rules to explain each word may carry special shades.
K S Kannan
Dr. Yadu Moharir
Thanks for the enlightening discussion on the Term "आरती" and "नीराजनम्"
Can scholars share their thoughts on why such a tradition got introduced in the first place ?
Thank you all in advance
Best Rgds
Dr Yadu
--------------------------------------------
On Sun, 11/29/15, K S Kannan <ks.kann...@gmail.com> wrote:
Subject: Re: {भारतीयविद्वत्परिषत्} etymology of आरती, नीराजनम्
To: "bvparishat" <bvpar...@googlegroups.com>
Date: Sunday, November 29, 2015, 9:00 AM
virati.
Arati could also be taken, if
need be, as a prAkRtisation of ArArti,which,
though missing in almost all Sanskrit dictionaries, is
University319, 17th Cross, 25th
078(Ex-Director, Karnataka
University319, 17th Cross, 25th
078(Ex-Director, Karnataka
Hnbhat B.R.
On 30-Nov-2015 8:24 am, "'Dr. Yadu Moharir' via भारतीयविद्वत्परिषत्" <bvpar...@googlegroups.com> wrote:
>
> Dear List
>
> Thanks for the enlightening discussion on the Term "आरती" and "नीराजनम्"
>
> Can scholars share their thoughts on why such a tradition got introduced in the first place ?
नीराजन or आरती आरार्त्रिक is not used not in the first place in the rites of Puja, but as the final rite, to show the light on all the parts of the image in the temple or conceptual image outside the temple to the god represented by the image established in the temple to the devotees. Nagaraj has already suggested this.
> Is nīrājanam connected to the darkness in the garbhagr̥ha ? In all the old traditional temples, inside the garbhagr̥ha, where the modern extravagant continuous electrical lighting was absent, we have memories of priests using the nīrājanam light to reveal different parts of the mūrti.
>
The same idea is expressed in almost all the replies in different words. Even if there is no darkness is there outside the temple Puja is performed, the rite is performed as an important final offering among the 16 services or minimum 5 services of Puja rites or one Homa rights where fire is itself lightening by pouring ghee into fire, this rite is performed a and then also it is called नीराजन of आरती even though there is darkness to be rid away or an image to be shown, the way of waving light is the same as if there is an image to be shown having different parts to be lighted in the light of नीराजन.
If your question is based on the scientific reason, removing darkness to highlight the different parts of the image or conceptual image, may said to be the origin of this practice in the darkness of the shrines of the temple first and accepted as part of Puja Service generally as emotional service in the Puja of any dirty performed in anywhere outside the Temple and as an auspicious act in any special act like welcoming newly wedded couples or in the beginning of kings setting on Jaitrayatra as explained in the case of Nala in नैषधीयचरित ---
अनल्पदग्धारिपुरानलोज्ज्वलैर्निजप्रतापैर्वलयञ्ज्वलद्भुवः ।
प्रदक्षिणीकृत्य जयाय सृष्टया रराज नीराजनया स राजघः ॥ १.१ ॥
In the above the purpose of नीराजन is said to be to get victory during the journey जैत्रयात्रा. The same is the purpose in many occasions like marriage, Upanayana etc. many of the संस्कार-s performed to human beings called षौडशसंस्कार-s like the षोडशोपचार sixteen components in the पूजा service to a deity. It became an auspicious act in different auspicious occasions as cultural part than simply removing darkness got by etymology.
This has been pointed out in many of the replies. Please go throughout the response
> The etymology and rules to explain each word may
> carry special shades.
> The word
> < ārātrika > आरात्रिक - split as -
> ( आ- रात्रि-क ) may refer to the practice of
> leaving a light unextinguished/ burning continuously in
> presence of deity for the whole night. This is a standard
> Temple practice, which is being violated in two ways - no
> oil lamps in temples at light, citing fire- hazard reasons
> and economy, cheap comfort and convenience of LED or other
> lights technology in temple! The practice of keep
> unextinguished light in temples is also known as -
> अखण्ड- दीप - continuing the light
> unextinguished through out for long times like six months (
> at Badarikaashram).
> This may be
> connected to related concepts like: absence of light is
> darkness(tamas/ demons / death as absence of light and
> heat)-the antithesis of God as light and light- giver,
> custom to keep a night- lamp while sleeping ( avoiding
> sleeping in darkness), and the desire to have the '
> small light ( pra- deepa) when universal lights of Sun- Moon
> are not present, the scaled down
> Agni.
> 5. Etymology of
Nagaraj Paturi
rniyengar
Nagaraj Paturi
Nagaraj Paturi
Nityanand Misra
शनिवार, 28 नवंबर 2015 को 9:48:28 पूर्व UTC+5:30 को, nagarajpaturi ने लिखा:
These two words used in puja rituals are interesting on account of the various etymologies provided/imagined for the word आरती.
I request scholars to share their views in this regard.
Dear list members,
This has been a very informative and insightful discussion on the possible etymologies of the word āratī. While the Sanskrit words ārātri/ārātrika/ārārtikya are the likely sources for Prakrit āratī, there is an uncanny resemblance of āratī with the word with ārti as pointed by Prof. Ashok Aklujkar, and prima facie a connection between the two cannot be ruled out.
In this context, I am reminded of a remarkable verse from the Bhṛṅgadūtam (Pūrvabhṛṅgaḥ, verse 121) of Mahākavi Svāmī Rāmabhadrācārya. The first quarter of the verse has a play on the consonance of the words ārārtikya, hartum and ārti. I am quoting the full verse with my comments and the author’s commentary in the hope that it will regale the lovers of grammar and poetry on the list.
आरार्तिक्यं तव विगणयन् हर्तुमार्तिं जनानां सेवालक्ष्ये धृतशुचिमना लक्ष्मणोऽन्वर्थनामा।
सम्प्रत्येष्यन्मयि च मनसो लोपयित्वानुबन्धं सञ्ज्ञासिद्धिं स्वभजनबहुव्रीहिकारं चकार॥ १२१ ॥
ārārtikyaṃ tava vigaṇayan hartumārtiṃ janānāṃ sevālakṣye dhṛtaśucimanā lakṣmaṇo'nvarthanāmā।
sampratyeṣyanmayi ca manaso lopayitvānubandhaṃ sañjñāsiddhiṃ svabhajanabahuvrīhikāraṃ cakāra॥ 121 ॥
The second half of the verse has both a lakṣyārtha and a lakṣaṇārtha (pāṇinīyārtha) by śleṣa, simultaneously offering an explanation of the anvarthatā (aptness) of the name Lakṣmaṇa and a grammatical derivation of the word counting it in the pṛṣodarādigaṇa. It is also one of the rare instances (and the only one which I have seen) where the word bahuvrīhi, eponymous with the class of bahuvrīhi compounds is used not as a bahuvrīhi compound but as a tatpuruṣa compound in the lakṣaṇārtha (meaning ‘great riches’ and not ‘greatly rich’).
The Guñjana commentary by the poet himself follows below, the samāsānta ac suffix referred in the commentary is covered in the Aṣṭādhyāyī in the aphorisms pratyanvavapūrvāt sāmalomnaḥ (5.4.75) to ahaḥsarvaekadeśasaṅkhyātapuṇyāc ca rātreḥ (5.4.87)
गुञ्जन-लोगों को आर्ति (दुःख) दूर करने के लिये आप=उर्मिला की आरती ठुकराते हुये सेवारूप लक्ष्य में अपने पवित्र मनको धारण करके अब ‘लक्ष्मण’ अन्वर्थनामा अर्थात् यथार्थ नाम वाले हो गये हैं, मुझमें प्रत्यय रूप विश्वास करते हुये, मन (मनस् शब्द के) अनुबन्ध=सांसारिक संबन्धों को तथा शब्द की दृष्टि से टि मात्र को लुप्त करके अपना भजन रूप बहुव्रीहि प्रस्तुत करके उन्होने लक्ष्मण शब्द की संज्ञा सिद्धि कर दी।
विशेष-लक्ष्मण शब्द बहुव्रीहि समास करके समासान्त अच् प्रत्यय से पृषोदरादित्वात् पूर्वपद लक्ष्य शब्द के अकार तथा यकार का लोप करके, पुनः उत्तर पद मनस् शब्द के टि अर्थात् अस् का लोप करके, पुन: नकार को णकार करके रूढसंज्ञा शब्द के रूप में निष्पन्न होता है। लक्ष्ये मनो यस्य स लक्ष्मणः। यहाँ बहुब्रीहि शब्द श्लेष अलंकार की महिमा से बहुव्रीहि समास तथा अपरिमित धन का वाचक होगा। इसी प्रकार प्रत्यय शब्द (सम्प्रत्येष्यन्) भी श्लेष के कारण व्याकरण के समासान्त अच् प्रत्यय तथा भगवद्विश्वास का वाचक होगा, और अनुबन्ध सांसारिक सम्बन्ध तथा प्रकृति के टि मात्र अंश का वाचक होगा, अर्थात् जैसे लक्ष्मण शब्द में बहुव्रीहि समास हुआ उसी प्रकार लक्ष्मण ने भी भजन रूप बहुव्रीहि अर्थात् अपरिमित धन का संग्रह किया। जैसे मनस् में अस् रूप अनुबन्ध का लोप हुआ उसी प्रकार लक्ष्मण जी ने भगवद्विरुद्ध सांसारिक देहगेहसंबन्ध को ही समाप्त कर दिया।
Thanks, Nityanand
Nagaraj Paturi
--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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