brahmi to gupta to natyashastra part 17#rigveda. #natya shastra, #shastra, #nada bindu kala / kalaa aspects : #heritage and culture, #shastra,

brahmi to gupta to natyashastra part 17#rigveda. #natya shastra, #shastra, #nada bindu kala / kalaa aspects : #heritage and culture, #shastra,अग्निः पूर्वेभिर्ऋषिभिरीड्यो नूतनैरुत ।

स देवाँ एह वक्षति ॥२॥

āgnih Pūrvebhir-ṟssibhir-īiddyo ṇūtanair-ūta |

Sa ḍevā ĕ[āa-ī]ha Vakssati ||2||

May that Agni, who is worthy to be praised by ancient and modern sages, gather the Gods here.

जो मनुष्य सब विद्याओं को पढ़ के औरों को पढ़ाते हैं तथा अपने उपदेश से सबका उपकार करनेवाले हैं वा हुए हैं वे पूर्व शब्द से, और जो कि अब पढ़नेवाले विद्याग्रहण के लिए अभ्यास करते हैं, वे नूतन शब्द से ग्रहण किये जाते हैं। और वे सब पूर्ण विद्वान् शुभ गुण सहित होने पर ॠषि कहाते हैं, क्योंकि जो मन्त्रों के अर्थों को जाने हुए धर्म और विद्या के प्रचार, अपने सत्य उपदेश से सबपर कृपा करनेवाले निष्कपट पुरुषार्थी धर्म के सिद्ध होने के लिए ईश्वर की उपासना करनेवाले और कार्य्यों की सिद्धि के लिए भौतिक अग्नि के गुणों को जानकर अपने कामों को सिद्ध करनेवाले होते हैं, तथा प्राचीन और नवीन विद्वानों के तत्त्व जानने के लिए युक्ति प्रमाणों से सिद्ध तर्क और कारण वा कार्य्य जगत् में रहनेवाले जो प्राण हैं, इन सबसे ईश्वर और भौतिक अग्नि का अपने-२ गुणों के साथ खोज करना योग्य हैऔर जो सर्वज्ञ परमेश्वर ने पूर्व और वर्त्तमान अर्थात् त्रिकालस्थ ॠषियों को अपने सर्वज्ञपन से जान के इस मन्त्र में परमार्थ और व्यवहार ये दो विद्या दिखलाई हैं, इससे इसमें भूत या भविष्य काल की बातों के कहने में कोई भी दोष नहीं आ सक्ता, क्योंकि वेद सर्वज्ञ परमेश्वर का वचन है। वह परमेश्वर उत्तम गुणों को तथा भौतिक अग्नि व्यवहार कार्य्यों में संयुक्त किया हुआ उत्तम-२ भोग के पदार्थों का देनेवाला होता है। पुराने की अपेक्षा एक पदार्थ से दूसरा नवीन और नवीन की अपेक्षा पहिला पुराना होता है।      

देखो, यही अर्थ इस मन्त्र का निरुक्तकार ने भी किया है कि– प्राकृत जन अर्थात् अज्ञानी लोगों ने जो प्रसिद्ध भौतिक अग्नि पाक बनाने आदि कार्य्यों में लिया है, वह इस मन्त्र में नहीं लेना, किन्तु सबका प्रकाश करनेहारा परमेश्वर और सब विद्याओं का हेतु जिसका नाम विद्युत् है, वही भौतिक अग्नि यहाँ अग्नि शब्द से लिया है।                                                    

(अग्निः पूर्वे०) इस मन्त्र का अर्थ नवीन भाष्यकारों ने कुछ का कुछ ही कर दिया है, जैसे सायणाचार्य ने लिखा है कि- (पुरातनैः०) प्राचीन भृगु अंगिरा आदियों और नवीन अर्थात् हम लोगों को अग्नि की स्तुति करना उचित है। वह देवों को हवि अर्थात् होम में चढ़े हुए पदार्थ उनके खाने के लिए पहुँचाता है। ऐसा ही व्याख्यान यूरोपखण्डवासी और आर्यावर्त्त के नवीन लोगों ने अंगरेजी भाषा में किया है, तथा कल्पित गन्थों में अब भी होता है। सो यह बड़े आश्चर्य की बात है जो ईश्वर के प्रकाशित अनादि वेद का ऐसा व्याख्यान जिसका क्षुद्र आशय और निरुक्त शतपथ आदि सत्य ग्रंथों से विरुद्ध होवे, वह सत्य कैसे हो सक्ता है ॥२Here in this shloka if we break the shloka into parts it has the following :

Agnihi :   jatha veda which gives that artha and parmartha karma

Poorvibhihi/ rishibhihi : kartha

Eedyo        :  kartha 

Noothane  : kartha respectively

Here in this shloka one needs to understand that there are three parts it is divided into which are kartha / karma and kriya aspects respectively.

And in this shloka eeshvaraha and bhouthikaha are represented by the bhouthika agnee roopa.

Eedyaha refers to the praying or appeasing the god / doing that upasana for appeasing the gods and goddess respectively.

Poorvibhihi refers to the rishis / munis / gurus/ practitioners who have had practiced and that has been followed by the teachers who have had existed and taught to the existing rishis / munis / gurus / practitioners for knowing the form and formless godly existence that leads us to the very aspect of the understanding that oneness or one with  the convergence in the multiverse.

This is in reference to the following shlokas :

Adheetha vidyay varthamanyay

The one who have left the mortal coils, have also practiced or did the sadhana till the very last breath of the their existence on this earthly existence respectively. Though they may not be there, but their yoga sadhana’s or their positive energy vibes due to their performance of the austarities will always be there. This was followed by their shishyas and thus the sadhana never stopped , not this should stop. This has to continue even if he or she has realized himself or herself. That is the essence of the learning.

Prapthanyay va vidwath bhihi

Those who have already learnt the subject or are still preaching the subject themselves by giving that required knowledge base to the practioners, should not stop just because they have attained that supreme knowledge blissful state. Here what it means that one should not stop his or her sadhana, once he or she has achieved his or her goal of attaining that objective. In fact here is where the real sadhana starts. Meaning the sadhana or practice or austarities should move on till the very last breath of the individual who ever has started.

Ea  deva jano svpantha

Those devas rishis, vidwaans, munis who are the shreshta purusharthas or mahapurushas, have followed the path of divine scheme of things in a systematic way has to be followed by the followers so called the individuals whether he or she who are existing in the multiverse till the last breath to achieve that goal of becoming one with the supreme blissful godly state of mind of the al mighty so called shiva and shakthi tattva. However the principles or the system they adopted will help one to have that guidance in much simpler way. One needs to understand and try to follow these individuals by and large. It is not only following but, it is more of understanding as to why are we doing this as well.

Matha nirmatha bhavathi

Following the idols who are represented as mothe in vedic and upanishadic language, who has that highest level of knowledge with good quality and is pure in its own nature from inside and outside. This mother is also represented by mother goddess herself who is the benefactor for creating that harmonious nature in the multiverse. She has all the qualities of the pure and clear nature, if one follows and tries to adopt the same qualities in his or her own life, the life is going to be a easy. Meaning there will be no ambiguity in recognising what is right and what is wrong respectively.

How do you define rishis/ munis / scholars, here is how one should be understanding or rather have these qualities :

1)   They have that darshanic or intuition which they get through their sadhana or the yogic practices. They would be able to understand the shloka’s artha and parmartha by getting in the practical aspects of the shabdaartha. Though here one needs to sacrifice his or her ego. In the sense one needs to be like that of a ordinary individual who does not know any thing. Who is ready to learn the subject from the objective point of view.

2)   Though the rishis / munis / scholars who by their sadhana, might leave their mortal coils, but their works will always be their in this multiverse.

Definition of rishis / munis / scholars is

Ki drushyaha rishyaha bhavanthi

Sakshat vid dharmanaha , dharmikaha, aptaha

Yay sarva vidya yathavat vidhitha

Ea evarebhyay ashakshat vitha vedebhyah manushebhyay

Upadeshan upadheshene veda manthram

Veda srthan cha sampradoohu

Tasmat  rushayaha jathahu

Rishi / muni are defined one who has that yoga drashta who get by doping the penance or meditational practices, thus getting that yoga drushya or that visual meaning of the practical understanding the shloka, which the rishis have understood intuitively. And one who has followed the dharmic aspects. And followed the guidelines as per dharma. Thus getting that supreme knowledge bliss as a result. Not only the base level knowledge, that full knowledge which will help the individual to grow to the better personality. If one is following the same, he is also considered to be the rishis / munis resepectively.

Sakshat vid darmanam

One who in the Samadhi  could understand and grasp the meaning of manthra (manananth thrayathe iti manthraha) through the dhrashta. One who could feel in reality or the prathyaksha or in reality. They are called the rishis / munis / scholars you name it. The individuals can reach to this level provided one could get that yoga dhrashta inculcated respectively. To get that Samadhi one needs to do those penance and meditation on the same.

Apataha here is refers to the one who has attained that knowledge in full or the poornath aspect.

Thus to understand that shiva tattva one needs to do the sadhana day in and day out. This process should not be stopped. It has to be done by any means till the very last breath of life. 

॥

।