My talk on Lopamudra 1.179 Rgveda (Review of Jamison et all)

[Acharya Veeranarayana Pandurangi]

Hare Krishna Namaskar.

Here is the link for recording of my talk on Lopamudra and Agastya dialogue Rgveda 1.179.

Rgveda Sukta I.179  is most misunderstood and maligned one in Rgveda.
Misinterpretation of  this sukta is the root cause of misunderstanding about Lopamudra.
“The Dialogue between the seer Agastya and his impatiently amorous wife Lopāmudrā” (Jamison Intro p. 88.)
This narrative  is created by western indologists to create skepticism about Vedas and Vedic Rishis.
Here is my review of western interpretation (Jamison et all) and my own interpretation on this subject in PPT form.  

Full talk is available here on Youtube -  https://rb.gy/nzidsl

Full PPT is avalible here on academia - https://rb.gy/9bo59k

Visit for other reviews of Jamison on Rgveda https://ksu-ac.academia.edu/VeeranarayanaPandurangi

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आचार्य वीरनारायण एन्. के पाण्डुरङ्गी

Professor Veeranarayana N K Pandurangi

Professor of Vedanta and Indian Philosophies

Dean of Vedanta Faculty,

Karnataka Samskrit University, Pampa Mahakavi Road, Chamrajpet,

Bengaluru 560018

http://ksu.ac.in/en/dr-veeranarayana-n-k-pandurangi/

https://ksu-ac.academia.edu/VeeranarayanaPandurangi

https://groups.google.com/g/bvparishat

[Megh Kalyanasundaram]

I am grateful to Acharya Veeranarayana Pandurangi ji for undertaking this review and sharing it. 

🙏,

Megh

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[K S Kannan]

Good effort by Prof. Pandurangi !

Should continue.

Every Indologist who has dealt an unfair hand 

at our heritage must be shown the way.

And by more and more scholars here.

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Dr. K.S.Kannan  D.Litt.

​Sant Rajinder Singh Ji Maharaj Chair Professor (Retd.), IIT-Madras.

Member, Advisory Board, "Prof. A K Singh AURO Chair of Indic Studies", AURO University, Surat.
Member, Expert Committee for Review of Criticism of Indian Knowledge Traditions, Central Sanskrit University (under MoE, GoI), Ganganath Jha Campus, Prayagraj.
Adjunct Faculty, Dept of Heritage Science and Technology, IIT Hyderabad.

Nominated Member, Academic Committee, Kavi Kula Guru Kalidasa University, Ramtek.
Member, Academic Council, Veda Vijnana Shodha Samsthana.
Academic Director, Swadeshi Indology.
Nominated Member, IIAS, Shimla.

Former Professor, CAHC, Jain University, Bangalore.

Former Director, Karnataka Samskrit University, Bangalore.

Former Head, Dept. of Sanskrit, The National Colleges, Bangalore.

https://sites.google.com/view/kskannan

[Ramesh Rao]

I saw the PPT slides. Before offering it to the public, I think there should be some effort at careful editing and ensuring clarity/correct use of language.

This episode could be leveraged to carefully study the use of metaphors and other rhetorical techniques in our texts. 

Regards,

Ramesh Rao

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[Bijoy Misra]

Friends,

We do indeed congratulate Prof Pandurangi for undertaking this task. But the problem lies with

previous commentators like Sayana.  We have only come upto the 4th Mandala in our studies and 

I can see Sayana's own bias to paint the Vedas as the ritualistic hymns.  Sri Aurobindo is mad

with this approach and rejects Sayana totally.  My current difficulty is to scientifically understand

an utterance.  A mantra by definition can only have syllables that are constrained by our breathing

cycle.  Any meaning associated with a group of syllables is grammar.  The sound communicated 

through जरिमा and गरिमा with the following syllables needs study.  Associating meaning through

grammar is not sufficient.  Vedic studies should be done through speech/sound analysis.  It is an

involved multidisciplinary exercise.

My view is that the vedic hymns operated as mantras, pure recitations for a long time.  Time

scales are important.  Then some ब्राह्मणs (here i mean sect) tried to convert the mantras as ritualistic

exercise, when the rigor of sound was diluted.  The rest is further dilution until Sayana etc.

Here I agree with Sri Aurobindoo, but I differ to think that the utterance is in syllables through

deep meditation.  The syllables are quantized and human, the thoughts are analog and neural.

The thoughts in the brain are "true" and we can only have access by "curing" our body.  While

I imagine this as a scientific yogic process, I cant say how it could have been discovered or

if it just happened empirically. In the deep meditative state, we would have only pure speech (वाक्)

no memory.  The utterance would be new and fresh.  Similar thoughts however can convert to similar 

syllables or groups of syllables empirically (biology). 

These are pure speculations.  We are struggling to check.  Let more research happen if we understand.

Best regards,

Bijoy Misra.   

      

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[Nagaraj Paturi]

Prof Pandurangi presented his paper as part of Indica's symposium 

https://indica.events/event/symposium-on-vedic-dialogues/

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Dean, IndicA

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra

BoS Veda Vijnana Gurukula, Bengaluru.

Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru

Former Senior Professor of Cultural Studies, 

FLAME School of Communication and FLAME School of  Liberal Education, 

Hyderabad, Telangana, INDIA.

 

 

 

[R. N. iyengar]

Namaste!

Prof.Pandurangi's talk is indeed very interesting. He is perhaps the only traditional scholar openly discussing RV hymns from a different perspective; by this I mean not just toeing the line of SAyaNAcArya.

 Moreover, he is not a run-of-the-mill University Sanskrit Professor nor a professional indologist. We expect more from him. But my personal opinion is, one should not be reactive to western scholarship, one has to be proactive.

There are astonishingly different stories about Agastya & Lopamudra in later texts, the Nirukta, Bṛhaddevata, MBh, Puranas. Interpretation of RV based on later anthropological/mythological constructs leads to more confusions. To keep this post short:

1. LopAmudrA is a hapax in the Vedas (correction requested)

2. The entry of the Student of Agastya is contrived to give a viniyoga following Ṛgvidhāna for 179.5 &6.

3.The Ṛṣi as prevalent now 1,2->LM; 3,4->Agastya, 5,6-> antevāsi is as per anukramaṇis, that would be much later than the RV period.

4. The way Nirukta understands 4 to be the statement by Lopamudrā and not by Agastya

For verse 5, even Sāyaṇa gives alternate interpretations. This is natural, since Soma is invoked. Who is Soma is an important issue. Is it the Juice, drinking which the sin will be cleared? So two other possibilities are stated that Soma may be Chandra /moon, or manas.

 

Agastya's birth alongwith Vasistha is a cosmogenic legend about the two stars; Canopus in the South and Mizar in the North. 

Here also, the Sarat season, digging the earth (6th verse), S'atanIthamAaji (marathon race) hints at an astral imagery. If all the hymns connected with Agastya (MAna, MAndArya) in RV are analysed some other meanings may emerge.  

RNI

On Thu, Aug 22, 2024 at 5:47 PM R. N. iyengar <narayana...@gmail.com> wrote:

[Acharya Veeranarayana Pandurangi]

Sarvebhyo namah

It was an opportunity given by Prof Paturi to speak on Lopamudra and that lecture was recorded by indica. 

However I didn't show slides in that lecture. Viewers will be in difficult when they don't have text infront of them. 

So I thought of giving another lecture using slides here. 

But PPT is PPT. PPt itself doesn't provide full information unless accompanied with presentation. 

So I request you to kindly see video itself. PPt is only for reference. 

I will correct PPt once more for typos. 

Full paper will be published in mythic society journal very soon.

We have used Prof Paturi part from earlier video assuming they will have no problem. I request you to kindly allow us. 

What is more important is still scholars think that  "my interpretation is imposed on Lopamudra".

Now it is left to scholars to judge it. Scholars of old school (following Indology) may not accept my interpretation. But I hope people from new school (originally of very ancient school) will appreciate it.

Thanks for your support and comments.

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[Acharya Veeranarayana Pandurangi]

Thanks for valuable feedback. I will think about it and get back to you.

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