Adhyaya 76

हिन्दी अर्थ

तथा पुष्करिणी रम्या तस्मिन् राजञ्शिलातले। सुशीतामलपानीया जलजैश्च विराजिता आकाश प्रतिमा राजंश्चतुरस्त्रा मनोहरा। तस्यास्तदुदकं स्वादु लघु शीतं सुगन्धिकम् रुक्मसेतुप्रवेशान्तं सर्वरत्नमयं शुभम्

English

Jl ire refer tboee poet-Vedio tmtiMS in the BiDtimuuip nbi were composed with the distinct object ol explaining jJie epiriu Bigiiificaiice and utility of the Vedic ritusli we get many practical dire tions aa to. how the sacri/icial rites should be performed in order to secu. the highest spiritual benefiL Generally epeekiog, the Sdma-Veda, th Rigvede and the Atharvaveda Sainhit&s contained only the mnlra$ whic bare to be recited at the YajAos* The Yajur*veda SarnhitA takes parth the character of Biahmana, in that, the directions regarding the sacriiicia Ceremonial have been given in it in some. detail. But the post- Vedic literature devoted mainly to furnish exphinations and to point out the religious importance of the Vedic m/jntras gives us clearer ideas as to how and for what object the Yajnas should be performed. U has been elaborately given in the Bribaddevala as well as in other works of similar nature, that in order to perform a Yajna the sacrificer moat know (1) which devatd is to be invoked on what occasion, (2) what mantra has to be uttered to suit the occasion, (3) the name of the Risi who saw or dis- covered the mantra (4) the eircumitancee vndei* which the mantmi having been uttered a special object was secured and the rittialistic method ol form in which the mantras have to be uttered (See Brihaddevata. Prof. Macdoneirs edition). The collection of the mantras in (he SamhitA form is of no use even to the learned priests, if they do not know (1) the proper god (2) the proper mantra and (3) the pioper ritual suiting each particular occasion. 1 am inclined to suppo.se that the Brahmans priests were called * Trayi,* or ' Tebijja ' (Pali form,) because they had to learn the three things mentioned above, to be able to perform (lie priestly functions.® There were details under each head of the above knowledge, and there were many practical directions or Vidhi regarding the forma of sacri&cial ceremonial.

हिन्दी अर्थ

शशाङ्करश्मेः संकाशं प्रासादं राजतं हितम्। रम्यवैदूर्यसोपानं विद्टुमामलसारकम् प्रासादे तत्र भगवान् देवदेवो जनार्दनः। भोगिभोगावलीसुप्तः सर्वालङ्कारभूषितः

English

Leaving many details out, I can state on the authority of such works as the BrAbmanas and the BrihaddevatA that on every ceremonial occasion it had to be naiTated by a special priest, that the- particular mantra, which was being chanted by another priest to invoke a god, once proved efficaci- ous, when in olden times a certain Risi uttered the self-same mantra. It was absolutely necessary for a priest to know the history of the origin of mafttra, and the success which the mantra once attained in pbviating worldly damages and difficulties. As to the fitting occasions of the man-

हिन्दी अर्थ

जान्वाच्य कुञ्चितस्त्वेको देवदेवस्य चक्रिणः । फणीऱ्द्रसंनिविष्टोऽङ्घ्रिरद्वितीयश्च तथानघ फणीन्द्रभोगसंन्यस्तबाहुः केयूरभूषणः अङ्गुलीपृष्ठ विन्यस्तदेवशीर्षधरं भुजम्।

English

* It itt not the place whore 1 can dIsoiiM the question that the appelladim * Trayi ' had originally no reforonce to the three colioctlona of the Vedic mantraSf bat referred wholly to I ho throe ridyan the Brahtnanaa bad to acquire, to perform a Yajna be it accord- ing lo Sama'or Rik or Yajiih or Atharvana nto.<».

हिन्दी अर्थ

उस सरोवरका जल कुछ गुनगुना गरम था, जो स्त्नान करनेसे ठण्डकको दूर कर देता था। उस सरोवरके मध्यमें वैदूर्यमणिको एक सुन्दर शिला थी। राजन्! उस रमणीय शिलाको महर्षि अत्रिने अपनी तपस्याके प्रभावसे निर्मित किया था। वह आठ सौ हाथ (दो फर्लांग) विस्तृत एवं चौकोर थी। राजेन्द्र! उस मनोहर द्वीपमें सारा प्रदेश बिलद्वारके समान स्वर्णमय था

English

™ CHAnAOTBH ANl ORIGW OP TSE PORAIAS. tii

हिन्दी अर्थ

राजन्! उस शिलातलपर एक रमणीय पुष्करिणी (पोखरी) थी, जो चौकोर, मनोमोहिनी तथा आकाशके समान निर्मल थी। वह अत्यन्त शीतल एवं निर्मल जलसे परिपूर्ण तथा कमलोंसे सुशोभित थी। उसका वह जल सुस्वादु, पचनेमें हलका, शीतल और सुगन्धयुक्त था। वह जैसे गलेको कष्ट नहीं पहुँचाता था, उसी प्रकार कुक्षिको भी वायुसे परिपूर्ण नहीं करता था, अर्थात् वायुविकार नहीं उत्पन्न करता था, अपितु शरीरमें पहुँचकर परम तृप्ति उत्पन्न करता तथा महान् सुख पहुँचाता था। उस पुष्करिणी (बावली) -के मध्यभागमें महर्षि अत्रिने अपनी तपस्याके बलसे एक महलका निर्माण किया था। वह सुन्दर प्रासाद चाँदीका बना हुआ था, जो चन्द्रमाकी

English

(MMUMnara detailed direetione in the BrahmanaK The reade%maf refer to the ezcdlent editbn of the Atharv»>veda Samhitd by Profeeeor Lanman wherein the special pnrpnee for which a Sckta is to be chanted, has been prefixed to each and every Snkta. As to the practical ndlity or jihaloiruti, a particular eucceesful case of olden times bad to be cited and sung. The Bribaddevati abounds with these examples. I cite here only one example: How Dirgliatama waa born blind, has been stated in a story form in the 4th Chapter (eer$et 11—15). It has then been stated {verse 16) that some hymns nr mantras {viz., Rigveda I, 140—56) were revealed to Dirghatama, and he got back the use of his eyes. Thus it is very clear that at the time of the performance of the yajfias, recitation of the history of the mantras was an inseparable part of the ceremony. The stories that had to be cited in connection with the Rig>veda mantras, have all been related in the Brihaddevati. This story-literature, abso- lutely necessary for the performance of the yajnas, was designated as Purttna or Purfinetihftsa.*

हिन्दी अर्थ

किरणोंके समान चमक रहा था। उसमें सभी प्रकारके रत्न जड़े गये थे तथा भीतर प्रवेश करनेके लिये सोनेकी सीढ़ियाँ बनी थीं, जिनमें रमणीय वैदूर्य एवं निर्मल मूँगे लगे हुए थे। उसमें इन्द्रनील मणिके विशाल खम्भे लगे थे। उसकी वेदिका अर्थात् फर्शपर मरकतमणि जड़ी हुई थी। हीरेकी किरणोंसे चमचमाता हुआ वह रमणीय महल देखते ही मनको लुभा लेता था। उस महलमें देवाधिदेव भगवान् जनार्दन (मूर्ति-रूपसे) सम्पूर्ण

English

We get it even in the introductory chapter of the Mababhirata that the custom of reciting PurSpa to the priests, who were initiated and ready to perform a holy sacrifice, was not forgotten; for, the Paurftpika Ugrasravl asks the Risis in the following words to ascertain whether they were in a fit state to listen to the narration: —

हिन्दी अर्थ

आभूषणोंसे विभूषित होकर शेषनागके फणोंपर शयन कर रहे थे। अनघ! देवाधिदेव चक्रधारी भगवान्का एक चरण घुटनेसे मुड़ा हुआ था और दूसरा चरण शेषनागके ऊपरसे होता हुआ लक्ष्मीकी गोदमें स्थित था। शेषनागके 'फणोंपर शयन करनेवाले भगवानका बाजूबंदसे विभूषित एक हाथ शेषनागके फणोंपर स्थापित था उस हाथकी अङ्गुलियोंका पृष्ठभाग शेषके सिरपर

English

" KritAbhi$ek&h rfuchayah kritajapyft hutftgnayab.

हिन्दी अर्थ

एकं वै देवदेवस्य द्वितीयं तु प्रसारितम्॥ ३१ रखा हुआ था। उनका दूसरा हाथ फैला हुआ था। किञ्चिदाकुञ्चितं चैव नाभिदेशकरस्थितम्

English

Bhavantah /isane svasthfi bravime kimaham dvijSh? (15). As to the fact that the Vedas have to be explained by the Itihfisa and the PurSna, a line occnra in the very introductory chapter of the Mahfibhfirata, namely, " ItihftsapurAn&bhyAm Vedam samupabrimhayet " (267).

हिन्दी अर्थ

लक्ष्म्या संवाह्ामानाङ्घ्रिः पद्मपत्रनिभे: करे: । संतानमालामुकुटं हारकेयूरभूषितम् भूषितं च तथा देवमङ्गहैरङ्कलीयकैः। फणीन्द्रफणविन्यस्तचारुरत्रशिखोज्ज्वलम् शोभितोत्तमपारश्च तं देवमुत्पलशीर्षकम्। ततः सम्मुखमुद्वीक्ष्य ववन्दे स नराधिपः

English

We can thus see that the Pur&pa literature is as old as the collection of the mantras themselves. The orthodox tradition is, that VyAsa divided the Veda in the early years of the-Kali yuga, and Iiecame the progenitor ol the Pur&na literature. We need not concern ourselves here with the question as to when and under what circumstances the different Vedic Samhitte were compiled. But there can be no doubt that once it became BSCessary to* divide (he Veda, or more properly to classify the Vedie mantrosand rites from the ritualistic standpoint of view. When this division or classification had to be made', PurftpetihAsa could not but form

हिन्दी अर्थ

बिलाद् बहिर्गुहां काञ्चिदाश्रित्य सुमनोहराम्। तपश्चकार तत्रैव पूजयन् मधुसूदनम् नित्यं त्रिषवणस्त्रायी वह्विपूजापरायणः

English

• The eaatom of the present day, that at the tioM ot the Sradiiha or other eetenraniee a Paurantka haa to skt apart and reeite soma Pauranlka text, la after the oldMt tmdiUoa oC the 'Vedio rltoaL Now the Pnnuiss are 'not rend to explain or glorify the iShntroa, lilB twrely beOSMe It is a long staadinc easton to do an. it APPXmiX T.

हिन्दी अर्थ

देववापीजलैः कुर्वन् सततं प्राणधारणम्। सर्वाहारपरित्यागं कृत्वा तु मनुजेश्वरः अनास्तृतगुहाशायी कालं नयति पार्थिवः। त्यक्ताहारक्रियश्चैव केवलं तोयतो नृपः। न तस्य ग्लानिमायाति शरीरं च तदद्धुतम् तीसरे हाथका मणिबन्ध मुडे हुए घुटनेपर सुशोभित था तथा कुछ मुड़कर नाभिदेशपर फैले हुए पहले हाथपर अवलम्बित था। अब उनके चौथे हाथकी दशा सुनो। चौथे हाथमें भगवान् कल्पवृक्षका पुष्प धारण किये हुए थे और उसे

English

a sejjiprate brailtfh under the Vedas. The aooottnt we get by tradition it tilterefore not wrbftg that the Pur&ea as a literature arose out of the work olaseifie&tion or diVisioA of (he Vedas, no matter whether the auUior el tiiat ttOrk Of Olaseificatioo <»: division be called Vy&ea or not. Since the frord * vyas * means in Sanskrit (to divide into parts or to arrange), the sOge of the oldeh times who was principtdly instrumental in bringing about the aforesaid diatributinn knd arrangementt can be safely said to be tha ]rogenitor Of the PorAa ae a Bt)ecinl branch of the sacred literature.

हिन्दी अर्थ

अपनी नासिकातक ले गये थे। उस समय लक्ष्मी अपने कमल-दलके समान कोमल हाथॉँसे भगवानका चरण दबा रही थीं । भगवान्के मस्तकपर कल्पवृक्षके पुष्पोंकी मालाओंका मुकुट शोभा दे रहा था। वे हार, केयूर, बाजूबंद और अँगूठीसे विभूषित तथा शेषनागके फणोंपर रखे हुए सुन्दर रत्नोंसे प्रकाशित हो रहे थे। एवं इनकी विशेषता यह थी कि महर्षि अत्रिने उनकी स्थापना की थी। उनका चरित्र वस्तुतः जाना नहीं जा सकता। सिद्धगण सदा उनकी पूजा

English

That the PurApa aO a sacred literature was both taught and learnt hy ihs Sr&hraapas along with the Vedic rnsnlrM and the other tfoTfeleted eeienees, is distinctly mentioned in the Satapatha BrAhmapa (XI. V. 7. I; XIV. V. 4. 10). There is similar mention also in the Taittiriya Aranyakft (II. 9*10). The Upanisada have referred to ItihAsa PurAnatii aS 4 snbject studied by tlie orthodox Vedic scholars. The old ChAn<logyn Upanisad of the S&ma-veda school states tliat the ItihasarPurAnnm is the Fifth Veda in the division of tlie Vedas: " Rig-veda Yfijtirvedah SAinaveda Athw tanechatnrtba Itihasa Purdiiali pancharao vedAnAm vedah ", Gh. VII. 1. 4. From the remarks made before regarding the PurAna-Iiteratiire, it ife clear beyond any doubt that the PurAna-literatiire was bound to be lecognieed as tho Fifth Veda, when the Atharvana cnllectinn was recog» nised as the fourth division of the Veda. When the MnhAbhArata was compiled as a SaipfaitA with the nnclens of the HhArsti-kathA, all the stories that ekisted st the time of the compilation in tlie name of PurAne- tifaSsa wets included in, or intertwined with, the Knru Plpdcva story. It is for that mwon that MahAbhArata SarohitA claimed for itself thC till#

हिन्दी अर्थ

करते थे। कल्पवृक्षके पुष्पोंद्वारा उनकी अर्चना होती थी। उनके अङ्गोंमें दिव्य चन्दनका अनुलेप था तथा वे दिव्य धूपसे धूपित थे। सिद्धगण उन्हें सदा सरस एवं मनोहर 'फलोंका उपहार देते थे। वे उत्तम पार्थसे सुशोभित थे तथा उनके मस्तकपर कमल शोभा पा रहा था॥ ३१-३७ F ॥ ऐसे भगवान् (-की मूर्ति)-को अपने सम्मुख देखकर राजा पुरूरवाने विधिपूर्वक घुटने टेककर और मस्तकको भूमिपर रखकर भगवानूको प्रणाम किया तथा सहस्रनामोंद्वारा उन मधुसूदनका स्तवन किया और उठकर

English

' the PAnohAma Veda and that the people considered that title to be quit# legitimate.