A modern, authentic instance of Rg Vedic style of writing

[Guest guest]

Namaste Sri Narasimha,

 

Given below is an instance of a modern work entirely similar to the

Rg veda. You might most probably have come across Vasistha Ganapati

muni's works in your own studies, with the proficiency and interest

that you have in Sanskrit works. For those who don't know the

background of the muni, I have given a brief introduction below.

 

Maharshi Daivarata was born in 1891. No doubt he was a brilliant

sadhak and learned enough before meeting Kavya-Kantha Vasishta

Ganapati muni. Vasishta Ganapati muni was widely acclaimed as a

modern Kalidasa for his poetic abilities. The relationship shared by

him and Ramana Maharshi is also well known. Ganapati muni was an

intellectual colossus, a poet and and an author, an orator and a

social reformer, an astrologer and a saint, all rolled into one. He

had also composed a small treatise on astrology called "Hora Nirnaya

Sangraha", on the request of students of Jyotish. But more than

anything else, he was known more for his intense tapas which even

resulted in kapalabheda. After the young Daivarata became his

disciple, for the first time in 1917 he also began tapas with the

muni. I am quoting from Sri Kapali Sastry's "Sri Vasistha Vaibhavam".

The entire text below is in *Vasistha muni's own words which Kapali

Sastry has quoted in his biography of the muni.

 

Quotation starts---------------------

--

There, in the year 1839 of Salivahana Saka (1917 C.E.) in the month

of Bhadrapada and the ninth day of Sarad, Daivarata also began tapas

for the first time along with myself and my wife Visalaksi. Tapas was

begun with proper mantras in the vicinity of Renukamba. When he was

performing severe tapas and also when he was in Samadhi, trance, some

words began to emerge from Daivarata's lips. After observing for two

days, I realised that verses were coming out of his mouth and they

were in the metres of Rig Veda. I was convinced that he was having

the vision of the mantras and uttering them. I wrote down the

precious utterings and named them Chandodarsana.

 

On account of my affection for my dear disciple and in accordance

with the well-known Sanskrit saying, "valuable words even from

children are worthy of note," and also on account of my deep respect

for Vedic revelation, I myself wrote out the commentary on these

mantras called Anvaya Bhasya.

 

Some of the mantras which came out of Daivarata's lips could not be

taken down on account of the speed with which they came; some were

not distinct enough; some of the mantras were incomplete with a

quarter or a half missing. All such mantras have been discarded. Only

those mantras which were complete, clearly audible, and which could

be taken down in full have been compiled and commented upon. All the

mantras are systematically arranged in the sukta (collection of

mantras), Anuvaka( sections consisting of suktas) order , according

to the Devatas involved.

 

This boy Daivarata is now ( 1917 C.E. ) twentyfive years old. He is

not specially learned in Sanskrit, but he has been devoting much of

his time since boyhood to tapas, yoga and spiritual practices. That

is the reason why he has been blessed with the revelation of this

Chhandodarsana. This is revelation of Veda mantras as of old. These

mantras are not found in any current manuscript of the Rg Veda

Samhita, however good as that of any well-known Rgvedic mantras. One

may test them by examining the metre, words, svara (accent), meaning,

and philosophical ideas contained therein.

 

I have great love for Daivarata and there is no doubt that he is a

yogi, a philosopher, a seer of Veda mantras -Rsi. He deserves the

title Brahmarsi, like Rsis of yore on account of his yoga, tapas,

learning, strength of character, modesty and such other noble

qualities. The tapas at Renukamba Ksetra, Padaiveedu (Madras State),

began on the ninth day of Sarad in the year 1839 of Salivahana Saka.

Revelation of Chhandodarsana continued for sixteen days, beginning

from the full-moon day of Kartika in the year 1839 of Salivahana Saka

(1917 C.E.).

 

The commentary was written in the same year from the full-moon day of

Kartika to full-moon day of Magha 1839 of Salivahana Saka (1917

C.E.,) in three months.At the end of the commentary , the concluding

verses are as follows :

 

Vaisvamitra Daivarata, verily like the Visvamitra of old, saw Rgveda

mantras revealed to him on account of his having attained the super-

sight of a Rsi through tapas…These mantras are very profound. They

are pure and have the power to purify others. Vasistha Muni has

embellished them by his 'Anvaya Bhasya' commentary.

 

This is the finding of the Vedas in the matter of new mantra darsana

which has been proved by Vasistha with authority from the Vedas and

the sastras.

 

In this matter of revelation of new mantras and their vision and the

possibility of new Rsis, the best authority would be the Vedas

themselves. "Oh Indra, the Rsis of old as well as new ones to whom

fresh mantras were revealed, are there; let those Rsis as well as

mantras be auspicious to us" (Rg Ved V11-22-9).

 

Vasistha muni comments as follows:

 

"Oh Indra, the reputed old Rsis as well as the new ones gave birth to

mantras; let all those Rsis and mantras be friendly and auspicious to

us."

Similarly the mantra of Madhuchchandas :

 

" Agni is praised by the ancient Rsis as well as by the new ones. He

goes to the other gods." (RgVed.I-1-2).

 

Vasistha muni comments as follows :

"Both by the ancient Rsis as well as by modern seers of mantras, the

God Agni is capable of being praised."

 

By referring to Rsis, the mantra means that no one who is not a Rsi

will be able to praise the god properly; by referring to new Rsis,

the mantra indicates that there is no time limit for Rsis to be born

and see new mantras.

It is only the want of proper and high degree of tapas and capacity

which is the cause of there being no revelation and no Rsi upto this

time and not any other reason such as the want of time or occasion or

opportunity .Moreover, that kind of revelation of mantras alone makes

the Rsi.

The conclusion is that by tapas one should develop the capacity of

the head and heart and the wonderful inner instrument of the soul to

see new mantras. It is that instrument which will enable one to

attain the highest Reality. This is beyond any doubt.

-------Quotation ends

 

Let me clarify that I am not suggesting anything here. I have

faithfully represented here a definite and genuine instance of

something in our own times, that is in the same style and language as

the Rg veda. I had seen a copy of Maharsi Daivarata's Chhandodarsana

with Vasistha muni's Anvaya Bhasya, in the Ramana ashram library at

the foot of the holy hill Arunachala in Tiruvannamalai. I had also

come across an incomplete copy in the possession of a Swamiji

belonging to the Sringeri parampara who guided me in my personal

studies into the scriptures at one time. But I am sure that the

Ramanashram copy is still available for perusal. I thought that this

might be helpful in some way at some time.

 

Regards,

Satya

[Guest guest]

Namasthe Satya mahashayaH.

 

The subject matter in earlier posts on this chain is smr`ti

works - and smr`ti styles, in general, did change with time.

R`shi Daivaraata's revelations, however, are not smr`ti but

shruti and shruti is time-invarient in style while having

appeared in Rik, Yajus, and Saama styles at various times in

the past - from 12,000 BC (or even earlier) to 1917. Most

important to keep in mind is: shruti is not some human

composition. And Shri Vasishta GaNapathi Muni himself noted

that Daivaraata was not all that learned in Samskr`tam to

"compose" Rik metrical pieces. (I have a copy of

Chchando-darshana, and these points have been very much

stressed by Muni ji therin.)

 

So, if we look at smr`ti works only, i.e., works of human

compositions - then we do find that Shri Narasimha's points

are logically acceptable. We see various grades in smr`ti

works. The ancient such works are from master yogis, such as

Itaraa (Itareya BhaahmaNa), Manu (Manu Samhita), Vaalmiki,

LagaDha (Vedanga Jyotisha), Yaaska (Niruktam), Paraashara,

PaaNini, Patanjali, Kapila, Vyaasa, Jaimini, KaNaada,

Gautama, etc. Their depths of saadhanaa must have made a

great contribution to their perceptions and writings (which

we may say are a mix of human composition and meditative

insight/revelation). Bhaashyas of Shankara, SaayaNa,

Vishnusoori, etc. also fall in this class. Whereas Kalidasa,

Bhavabhooti, etc. may be seen as less from a meditative

trait and more from a poetic inspiration. And here we find

that the metres became "complicated".

 

In fact, shruti deals with 7 simple metres only, and are

independent of time of revelation. But Samskr`ta smr`ti

literature probably has hundreds now that got added on with

time.

 

Namasthe,

-tik

 

satyaketu wrote:

>

> Namaste Sri Narasimha,

>

> Given below is an instance of a modern work entirely similar to the

> Rg veda. You might most probably have come across Vasistha Ganapati

> muni's works in your own studies, with the proficiency and interest

> that you have in Sanskrit works. For those who don't know the

> background of the muni, I have given a brief introduction below.

[Guest guest]

Namaste,

 

Please read the mail of tik.

 

I am not talking about knowledge and vedas that reveal themselves to

Rishis and Munies of any age.

 

There are probably not many voluminous works written entirely in

Anushtup chhandas, at or after Varahamihira's time. Actually I cannot

think of even one.

 

Anywya, this is not a "proof". This is only a "strong indication"

that Parasara's BPHS was written around the same age Vyasa's

Mahabharata was wirteen.

 

I've been enjoying your posts and please keep posting. Someone asked

for your birthdata and I am also curious. I am always keen to collect

the birthdata of fellow astrologers! Please sharew with us..

 

May Jupiter's light shine on us,

Narasimha

 

PS: Your account of the Muni was quite inspiring.

[Guest guest]

Namaste,

 

I agree that citing an instance of shruti type in a discussion about

smrti styles is not appropriate. However as you yourself have noted,

the point raised by you is only an `indication', but not `proof'.

Regarding the style of BPHS, I have already written in the same mail,

other possibilities of reconciling the existence of both the rishi

Parashara as well the 5th century Parashara. It is nice to know that

you enjoyed my posts. Even I enjoy your posts. Interestingly I

remember your well argued posts on the same anushTup chhandas with

one Dr.Kumar early 1999 on a different thread `telusa'. I came across

those while searching for something else related to Telugu poetry.

And yes I will keep posting. Sometimes I try not to get in because it

does take time, but finally end up being drawn into because the

discussions are irresistible.

 

Regards,

Satya