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Series of Centre of Excwllance in Traditional ¹¢stras:10

Vedic View
of
¹r¤ Jagann¢tha

Author
Arun Kumar Upadhyay

Published by
Rashtriya Sanskrita Vidyapeetha,
Tirupati-517507, AP.
2006
Vedic view of ¹r¤ Jagann¢tha
Author: Arun Kumar Upadhyay , IPS

First Impression : 2006

Copies : 1000
C Rashtriya Sanskrit Vidyapeetha Tirupati, (A.P)

Published by
Prof.Harekrishna Satapathy
Vice Chancellor

Presented by
ORISSA CHAIR
RASHTRIYA SANSKRIT VIDYAPEETHA
(Deemed University)
Tirupati-517507 (A.P.)

Series Editor: Prof Sannidhanam Sudarshana Sarma


Co-Ordinator
Publication Project
Centre of Excellence in Traditional Sastras

Price 256=00
ORISSA CHAIR FAMILY

Chief Patron of Orissa Chair


“Praj®¢na-v¢chaspati”
SRI JANAKI BALLABH PATNAIK
Former Chief Minister, Orissa

Patron
Prof. HAREKRISHNA SATAPATHY
Vice Chancellor

Advisor
Prof. J. RAMAKRISHNA

Co-ordinator I/c
Dr. Radhagovinda Tripathy

Additional Co-ordinator
Dr. Gyanaranjan Panda

Scholars
Dr. Dillip Kumat Mishra
Sri Ajay Kumar Nanda
FOREWORD
The origin of Jagannath consciousness, described in different
palaeo-literatures and interpreted by various commentators over
the years, is no doubt, shrouded in mystries. This unique culture,
being composite by nature, is a synthesis of almost all types of reli-
gious schools and philosophical thoughts propounded by several re-
ligious leaders and philosophical streams which arrested the atten-
tion of the devotees and learners at various times and climes. Sev-
eral saints, being attracted by the extraordinary features of Jagannath
concept, have come to Puri, the sacred abode of Lord Jagannath,
known as Purusottama Ksetra in various scriptures,and have been
lost with the wonderful manifestations and projections of this unique
culture. As evident from various literary documents, the worship of
Lord Jagannath, the Daruvigraha (Wooden idol) has been in exist-
ence since time immemorial. In fact a clear reference to the worship
of Daruvigraha is available with the Rgveda in the following man-
tra- AXmo `Ômé ßbdVo {gÝYmo: nmao Anyéf_²Ÿ&
VXma^ñd Xwh©Umo VoZ JÀN> nañVa_²Ÿ&& (F$H²$ 10/155/3)
In spite of the fact that Acharya Sayana, the noted commentator
on the Vedas, has categorically interpreted the said mantra in favour
of Jagannath or “nwéfmoÎm_m»`§ XodVmeara_²”, some scholars have made
some desparate attempts to discard this interpretation under the
pretext that the concerned mantra belongs to Abú_rñVd only. In
view of the antiquity of the tradition of Jagannath worship in Orissa,
mention of Jagannath-daru vigraha as referred to above, in the vedas
can not be ruled out. Besides, the influence of Vedic rituals on day
to day worship of Jagannath at Puri also corroborates the Vedic
origin of Jagannath consciousness. So many other suktas like nwéf
gyº$, lr gyº$ etc. are used in the daily rituals of Jagannath even
today. However, the subject matter of Vedic narration of Lord
Jagannatha needs further discussion and deliberations in view of
absence of any direct reference to Jagannath concept or Purusottam
Ksetra in the vedas as opined by certain critics in recent times. In
this background, the attempt of Shri Atun Kumar Upadhyay, to docu-
ment the present dissertation entitled “ Vedic View of Shri
Jagannatha” is a timely and laudable intervention, which is bound
to open new portals in the field of research on the concerned area.
Shri Upadhyaya, a senior member of Indian Police Service, is
already known to the assembly of scholars for his outstanding con-
tribution of translating the famous work of Sri Samanta Chandrasekhar
i.e. “Siddhanta Darpana” in to English, published by NAG Pub-
lishers in volumes.
He has also authored so many other books on various aspects of
Sanskrit literature, which stand testimony to his deep insight in the
subject and erudite scholarship. The present book “Vedic View
of Sri Jagannatha” is no doubt another feather on his cap and the
said document will definitely benefit the readers and researchers
interested in further study on jagannath Culture.
The Rashtriya Sanskrit Vidyapeetha, Tirupati,accredited with A+
grade by the NAAC and identified by the U.G.C as Centre of Excel-
lence fortraditional sastras, is really blessed and fortunate to under-
take the publication of this work with the editorial craftmanship and
co-operation of Orissa Chair, which has been established by the
Govt. of Orissa with the patronisation of Sri J.B. Patnaik, former
Chief Minister, Orissa to promote and propagate the Jagannatha Cul-
ture, as well as the hoary traditions of Orissa. On the occasion of
the publication of the book, I congratulate Mr. Upadhyaya for his
outstanding scholastic contributionsand wish him a grand success in
his future literary and cultural endeavours.
(Prof. Harekrishna Satapathy)
Vice Chancellor, Rashtriya Sanskrit Vidyapeetha
Deemed University, Tirupati, A.P.
Introduction-2 i

Introduction
1.Purpose of the book-There has been many works
on the so called Jagann¢tha cult. All these concentrate
on tribal culture claimed to be anti-vedic and previous
to that. Jagann¢tha is lord of the world and thinking
him as a cult is denigrating Him. This is one of the n¢ma-
apar¢dha to think God as inferior to the supreme and
differentiating among many names of God. In Islam this
is called Kufr translated as blasphemy in English. This
book explains the various facets of Jagann¢tha concept
as per Vedas which are clarified by its limbs and con-
nected texts of Pur¢´as etc. It is not contradictory to
other religious texts. It has also been explained as to
why He is located in Pur¤ town of Orissa in India. It has
been specifically told that Puru¾a is to be worshipped
by Puru¾a- sukta only, which occurs in all the vedas.
Jagann¢tha is called Puru¾a in vedas in a technical sense.
Of the 4 legs of Puru¾a, He is the best among the 3
which can be described in words. Being the best, He is
Puru¾ottama and Pur¤ town is well known as the region
of Puru¾ottama. Vedas describe 3 fold indications of
Brahma, but the names Jagann¢tha-Balar¢ma-Subhadr¢
are related to His incarnation as K¨¾´a, who is consid-
ered as God himself for all practical purposes. So these
names do not occur in Vedas, though Subhadr¢ is found
in Yajur veda (23/18), but it has different meaning and
context.
2.Matters-The book starts with scientific explana-
tion of different concepts of Vedas which have been
destroyed durind past 200 years of British propaganda
that Veda was
ii. Vedic View of ¹r¤ Jagann¢tha
song of illiterate cowherds. To explain the historic back-
ground also, an outline of Pur¢´ic chronology has been
given as the Oxford pattern is based on Archbishop
Usherwood interpratation of Bible that world was cre-
ated in 4004 BC and no evidence or logic of any date is
ever given . Though geological theories have well proved
that earth is about 4 bilion years old and world is 8-18
bilion years old as per cosmology theories. Even school-
boys know Usherwood theory to be false, but Indian
Historians in blind obedience to Oxford masters can not
change the dates arbitrarily fixed by Maxmuller and other
masters whose sole declared aim was to destroy vedic
culture. The description of size of various levels of cos-
mos are still more accurate than the modern astronomi-
cal estimates and are given at almost every place in
vedas/pur¢´as. An indiaction of these measures has been
given to explain the theories.
3.Puru¾a levels-An outline of different levels of con-
sciousness called ¢tm¢ has been given. In addition to
the undifferentiated there are at least 18 types of ¢tm¢
mentioned in vedic literature. There is a lot of confusion
by thinking all as one. An outline of the classifiaction
with minimum examples and scientific/logical explana-
tion has been given.
4. Puru¾a-s¦kta-This is the essence of Jagann¢tha,
so it has been fully explained in scientific manner. Names
of animals, castes etc. are only indicative of class as
profuse examples in this verse itself and elsewhere are
seen. The other important chapter in Atharva veda about
skambha (base or foundation) of world has been left
out as it is very big. It can be analysed from the techni-
Introduction-5 iii

the book.
5.Worship methods-Land of Jagann¢tha is also of
¹r¤, so ¹r¤-s¦kta also has been given with brief transla-
tion. Methods of worship compiled by the great sage
Vi¾vaksen¢ch¢rya (famous as Trida´d¤ Sw¢m¤) has been
given in original sanskrita without translation. He was a
sage of Buxar in Bihar and had performed yaj®as all
over the country. In each yaj®a, he wrote a book ex-
plaining some vedic text. This has been quoted from
his commentary on Puru¾a-s¦kta written in yaj®a at Balia
dstrict(U.P.) in 1997. The worships are both as per ¢gama
(tantra) and nigama (veda). All these are done through
tradition of Guru which is of R¢m¢nuj¢ch¢rya. How-
ever, except for brief reference of Trida´²¤ sw¢m¤ or
R¢m¢nuja, there is no difference from other schools.
On worship or its procedure, there was no difference
among various ved¢nta schools. Difference was only at
highest technical level. R¢m¢nuja ma°has also use
Lakºm¤-N¨simha stotra written by ¹ankar¢ch¢rya, so
there should not be any apprehension in use of the pro-
cedure by other sects. However, they may show respect
to their line of gurus also while being grateful to Trida´²¤
Sv¢m¤ for his learned compilation.
The worship methods based on vedic mantras indi-
cate the detailed connection of various parts of vedas
with various associates of Jagann¢tha stated in pur¢´as,
local tradition and texts. The deeper meaning of weap-
ons, incarnation, gods/goddesses indicated in vedic
verses by R¢m¢nuja is astonishing and is probably based
on some ancient tradition and his own insight/research.
The deeper meanings
iv. Vedic View of ¹r¤ Jagann¢tha
of the verses in the stages of worship is subject of fur-
ther meditation and research.
6.Presentation-It is very difficult to write a book in
English on vedic subject. In Hindi/other Indian languages,
meanings of vedic words are same for all contexts. Na-
tional regions have only a slight bias for a particular
concept of god in a region. 15-20 special words for that
are common in that region-like ¹iva in V¢r¢´as¤, ¹akti
in Mithil¢, Indra in Orissa, Asam, Thailand, Var¢ha in
Andhra, Ga´eºa in Maharashtra, K¢rttikeya in
Tamilnadu, ¹¢rad¢ in Karnatak, Vi¾´u in north west
etc. It is written in English because it is the medium of
education and standard texts of science are only in this
language. Even Sanskrit is being taught in English. Thus
each word is translated with explanation of that
interpratation. This is difficult as sanskrit dictionaries
have taken illiterate view of Vedas (song of illiterate
cowherds). Sanskrit words have been written with dia-
critical marks and sometimes italics has been used to
differentiate from English words.
7.Dedication-The inspiration for the book came from
the tradition of sage Bharadv¢ja who started scientific
study of Vedas for 300 years. My family maitained the
study of sanskrita by at least one person in each gen-
eration. Many of the concepts of vedas were given to
me in childhood by my father late Sri Chandra ¹ekhara
Up¢dhy¢ya while he was writing Vedic dictionary. He
always quoted the blessing of a Tamil saint to him 14
years before my birth that I will write astronomical ex-
planation of Vedas. Vedas tell that Angir¢ effect is com-
pleted in 60 years. I completed
Introduction-7 v

mathematical commentary exactly after that period. My


writing activity started by command of my mother
smt.Jagat¢ri´¤ Dev¤ before her death in 1986. She had
deep devotion to vedic tradition though she was unable
to read it herself. In path to writing commentary on a
complete branch of veda, description of ¹r¤ Jagann¢tha
is a necessary requirement as He is the epitom of Vedas.
I have a selfish interest to seek his blessing for being
able to write vedic commentary through this worship by
words.
After my father, I have been guided solely by some
books by Pa´²it Madhus¦Ãdana Ojh¢ of Mithil¢ (Bihar)
in court of king of Jaipur, Rajsthan who is only person
after Vedavy¢sa himself to explore the scientific mean-
ing of vedas (comments by Sri A.S Ramnathan in his
explanation-of G¤t¢ and other books by Pt.Ojha) . His
writings have been made easier by his disciples Pt. Motilal
Shastri and Pt. Giridhara Sharma Chturvedi. Only due
to their works, I could grasp the concept of 7 yojana, 7
yugas and 9 time units, though it hs not been written in
the form given by me. During my hard times while writ-
ing the books, my wife Smt. Tripura Dev¤ and 2 sons
stood firmly in my support by denouncing all comforts
due to which I could complete the job. My knowledge is
solely based on devotion to sages such as Sw¢m¤
Niºchal¢nanda Sarasvat¤, ¹ankar¢ch¢rya of Govardhana
P¤°ha, Pur¤. Prof Harekrishna Shatapathi, Vice Chancel-
lor, of Tirupati University had always admired and en-
couraged me by his own devotion to vedas.
Cuttack, Arun Kumar Upadhyay
25.9.2006 (Mah¢lay¢)
vi. Vedic View of ¹r¤ Jagann¢tha
Subject Index
Subject Pages
Introduction i-v
1.Need for scientific view 1-
22
1.Distortion of vedas 1
2.Some obvious blunders 4
3.Meaning of veda 9
4.¹abda veda 12
5.Man made 13
6.Separate veda in each yuga 15
7.Human veda or beyond 18
8. Jagann¢tha known from veda 21
2. Jagann¢tha as Puru¾a 23-65
1.Meaning of Puru¾a 23
2.Jagann¢tha as Puru¾a 24
3.Aja of 4 feet 28
4.Puru¾a parts and time 31
5.Examples of Puru¾a 34
6.Examples from G¤t¢ 36
7.Reverse tree 43
8.Link of man with worlds 52
9.Detailed 18 classes of ¢tm¢ 56
10.Confusion due to many ¢tm¢ 64
3.Incarnations of Jagann¢tha and Buddhas 66-
113
1.Incarnation 66
2.¡ditya 67
3.Scientific concept of ¡ditya 69
4.Three ¡ditya 70
5.Var¢ha 71
Subject index vii
6.Other 4 forms 74
7.Pur¢´ic chronology 76
8.Yuga cycle 89
9.Buddha and his birth 95
10.Times and places of Buddhas 98
11.Vi¾´u incarnations 105
12.Time of avat¢ras 107
4.History and geography 114-139
1.Location in Pur¤ 114
2. Traditional history 123
3.Glory of ¹r¤-kºetra 125
4.Nava kalevara 126
5.Ratha y¢tr¢ 134
6.Mah¢-pras¢da 139
5. Unity of all forms 140-181
1.Key of G¢yatr¤ 140
2.Meaning of G¢yatr¤ 141
3.Word meaning 144
4.Pur¢´a meaning 147
5.¹aiva forms 150
6.Hanum¢na forms 154
7.Ga´eºa forms 159
8.K¢rttikeya forms 162
9.Goddess forms 165
10.Triple Pra´ava 167
11.Common Triples 169
12.Triples of 5 cosmic levels 172
13.Shape of Jagann¢tha 178
14. Path of devotion 181
viii. Vedic View of ¹r¤ Jagann¢tha
6.Puru¾a S¦kta 182-257
1.Introduction 182
2.Original text 182
Verse 1 185
Verse 2 188
Verse 3 190
Verse 4 192
Verse 5 195
Verse 6 197
Verse 7 206
Verse 8 218
Verse 9 220
Verse 10 222
Verse 11 223
Verse 12 231
Verse 13 234
Verse 14 235
Verse 15 240
Verse 16 244
Uttara-N¢r¢ya´a-Anuv¢k
17-Verse 1 250
18- Verse 2 251
19-Verse 3 252
20-Verse 4 255
21-Verse 5 255
22-Verse 6 256
7.Other S¦ktas 258-326
1.¹r¤-s¦kta 258
2.Meaning 260
Subject index ix
3.Special words 262
4.52names of ¹r¤ 263
5.Worship with Puru¾a s¦kta 264
6.N¢r¢ya´a p¦j¢ pram¢´a 264
7. Mantra pu¾p¢®jali 271
8.Chakr¢bja ma´²ala construction 272
9.Dhy¢na, sankalpa 274
10.¡gama p¦j¢ 276
11.Mudr¢ of Tantra 283
12.Method of reciting Puru¾a-s¦kta 284
13.¹ukla yajurveda 285
14.Vibh¢´²ka charu for son 287
15.§¾yaº¨¬ga method for son 288
16.§gvidh¢na method for son 297
17.Puru¾a s¦kta m¢h¢tmya 302
18.Mudgalopani¾ad 304
19.Chakr¢bja p¦j¢ method 306-327
Bibliography 328-332
Index 333-342
1.Need for Scientific View-1 1

Vedic View of ¹r¤ Jagann¢tha


Chapter-1
Need for Scientific View
1.Distortion of Vedas-Till the advent of British rule,
veda meant knowledge. Prior to that vedic culture and
knowledge was destroyed by foreign attacks by directly
burning the books and institutes. British government
continued the policy and added the removal of available
literature to Europe and destruction by mis-information
and false interpratations. This was symbolized by estab-
lishment of Boden chair at Oxford University in 1831
where Col. Boden donated his earnings from loot of
India for the purpose of uprooting vedic culture from
India for spread of Christianity. This has been stated by
Prof. Monier Williams in his Sanskrit Dictionary, pref-
ace page ix, 1899 which has been reprinted by Rashtriya
Sanskrita Sansthana at subsidized rates for spread in
Indian Universities-
I must draw attention to the fact that I am only the
second occupant of the Boden Chair, and that its founder,
Colonel Boden, stated most explicitly in his will (dated
August 15, 1811 AD) that the special object of his
munificent bequest was to promote the translation of
scriptures into Sanskrita, so as to enable his country-
men to proceed in the conversion of the natives of India
to the Christian religion.
Prof. Wilson has explained purpose of his book- The
Religious and Philosophical System of the Hindus-
These lectures were given to help the candidates for a
prize of 200 pounds given by John Muir, a well known
2. Vedic View of ¹r¤ Jagann¢tha
Hallesybury man and great Sanskrit scholar, for the best
refutation of the Hindu Religious System.
Rudolf Roth wrote in his thesis-Zur Literaur und
Geschlchte Des Vedas-published in his edition of
the Nirukta of Y¢ska and asserted that Vedic Mantras
can be interprated much better by German science of
philology than with help of Nirukta. This view was as-
serted by W.D.Whitney also.
Max Muller chaired the edition of oriental texts and
omitted all Indian sources from which materials were
stolen or looted or the Indian Pandits whose help was
taken to understand the meaning. As per Oxford criteria
of research, this itself makes the work untenable. To
further the aim of Boden Chair for uprooting Vedas, he
devoted his life, but Indian devotees of Oxford call him
Mokºam¦lara-i.e. savoir of Vedas. His own statements
oppose the view-
(1) History seems to teach that the whole human race
required a gradual education before, in the fullness of
time, it could be admitted to the truths of Christianity
(History of Ancient Indian Literature).
(2) Large number of Vedic Hymns are childish in the
extreme; tedious, low, commonplace (Chips from a Ger-
man Workshop, 2nd edition, 1966,page 27)
(3) Nay, they (the vedas) contain, by the side of simple,
natural, childish thoughts, many ideas which to us sound
modern, or secondary and tertiary (India, what can it
teach us).
Life and Letters of Frederick Max Muller was
published by Longman Geen & Co., 1902 in 2 vols.
Some examples
1.Need for Scientific View-1 3
of his letters explain his purpose-
(1) Letter to his wife in 1866 AD-This edition of mine
and the translation of the Veda will hereafter tell to a
great extent on the fate of India.... it is the root of their
religion and to show what the root is, I feel sure, is the
only way of uprooting all that has sprung from it during
the last three thousand years.
(2) Letter to his son-Would you say that any one book
is superior to all others in the world ?... I say the new
Testament. After that, I should place the Koran, which
in its moral teachings, is hardly more than a later edition
of the New Testament. Then would follow ... the Old
Testament, the Southern Buddhist Tripi°aka, ... The Veda
and the Avesta.
(3) His letter to Duke of Argyl, Minister of India, on 16-
12-1868 in context of grant for Vedic publication-
The ancient religion of India is doomed and if Christian-
ity does not step in, whose fault will it be ?
(4) Letter to Sri Bairamji Malabari on 29-1-1882-
I wanted to tell ... what the true historical values of
this ancient religion is, as looked upon, not from an
exclusively European or Christian, but from a historic
point of view. But discover it in steam engines and elec-
tricity and European philosophy and morality, and you
deprive it of its true character
Same views were given against Git¢ commentary of
Humbolt by Weber, Loriser and Hopkins. It is not nec-
essary to quote all. An aggressor has to uproot the cul-
ture and knowledge of defeated nation to further his
rule and
4 Vedic View of ¹r¤ Jagann¢tha
contnue loot of the country. They have kept their fol-
lowers in various institutes and handed over power to
them to continue destruction of Indian knowledge. They
are more fanatic than their masters in protest of India
and are without any knowledge except blind copy of
Oxford tradition.
(2) Some obvious blunders- There are many obvi-
ous blunders in Indian history and philosophy model
frame created by Oxford which will be clear to any nor-
mal 8 year old boy who is not blinded by slavery-
(1) Both are still following the theory of Bishop
Usherwood that creation was in 4004 BC as per his
interpratation of Bible. A plain reading of opening lines
of Bible itself makes this absurd. It tells that creation is
in 7th day now as we call 7th Manvantara in our start of
worship with sankalpa (declaration). Sun was created
in 4th day, earth-moon on 5th day etc. When earth was
not existing, day can not mean axial rotation of earth.
When solar system was also not formed, it can only
mean axial rotation of galaxy which is called manvantara
of 306.8 million years.
(2) Present system of festivals in India is as per rules of
Vikrama samvat which was started by Param¢ra king
Vikram¢ditya of Ujjaina (82 BC-19 AD). His astrolo-
gers went to Jerusalem to predict that Jesus was a
prophet. His rule was upto Arab and then Roman em-
pire started from Syria-there was no other state in be-
tween. Certificate of his astrologers was valued because
he was powerful and benevolent. He started his era in
25th year of his rule in 57 BC vernal equinox day with
Chaitra bright half 1st day at Pashupatin¢tha at
1.Need for Scientific View-2 5
his rule, Julius Caesar tried to start his calender from
winter solstice (then on 25th, now on 22 December),
but people started it only after 7 days with start of Pau¾a
month dark half of Vikrama era in 46 BC. Without check-
ing, historians have written that people followed the gen-
eral rule of starting with new moon. Only Vikrama era
starts with dark half, not with new moon. Thus, even
within the most powerful Roman king Julius Caesar,
people obeyed rule of Vikram¢ditya. King Bhoja in his
11th generation was requested help by Prophet
Mohammed for re-establishing rule of Dharma lost in
Arab after demise of Vikram¢ditya. Some of men in army
of Bhoja who helped Mohammed in his wars were called
Mohy¢l¤-their place is called Moh¢l¤ in Chandigarh (place
of cricket stadium).
(3) After demise of Vikram¢ditya in 19 AD, his empire
disintegrated into 18 parts, and Sanskrita lost its posi-
tion of link and official language (Sarasvat¤-
Ka´°h¢bhara´a-Alank¢ra). India was invaded from all
sides, then his grand son Sh¢liv¢hana stepped in and
chased out invaders west of Sindhu river (Bhavi¾ya
Pur¢´a). To commemorate the event, he started his
Shaka in 78 AD. All astronomy texts of India use it as
reference for calculation which uses day-count from
starting point. So this is called Shaka (=cumulative
count). These two main foundation of recent Indian his-
tory have been destroyed by omitting all references to
their names, though Vikram¢ditya has largest references
next only to R¢ma and K¨¾´a.
(4) Even a foreign writer Megasthenese has written that
attack of Alexander in 326 BC was the second attack by
6 Vedic View of ¹r¤ Jagann¢tha
Ionians (Yavana). The first was in 6,777 BC April month
by Dionysus or Father Baccus. A¾°¢nga-H¨daya of
V¢gbha°a mentions that brew of yava (barley) became
popular in north-west India during his brief occupation.
This may be origin of Yavana name of the race. Due to
liquor of Baccus, it is called whisky. King B¢hu had
been Killed in Yavana attack. His son took back the
empire and ruled the seas, so he was named S¢gara. He
chased Ionians from west Arab to Greece, which is con-
firmed by Herodotus that Ionians came later on giving
name of Y¦nan (Ionia). But medicine system of Arab is
still called Y¦n¢n¤. Megasthenese tells of 153 genera-
tions of Indian kings from B¢hu to Chandragupta-1 of
Gupta period in 326 BC. His father name Gha°otkacha
is correctly translated as barber and name of the last
Andhra king killed by Chandragupta is also correctly
given. But he is equated with Chandragupta of Maurya
era in 1534 BC and Indian civilisation is started from
Rigveda fixed in 1500 BC. Megasthenese has mentioned
Kutub-minar (pillar of Hercules=Vi¾´u-dhvaja) which is
corroborated by Ibn-Batuta. To destroy the real story of
Kutub-minar Mr. Irfan Habib of Indian Historical Re-
search society fist took Rs. 10 lakh grant to publish
translation done by Prof. Gupta in his name, but burnt
the entire manuscript when somebody else pointed out
his description of the pillar (AG audit in 2000). Kutub-
Minar is model of Sumeru mentioned in many texts of
Jaina-astronomy.
(5) Inscription of Ashoka at Dhauli near Bhubaneswar
(or any of the 24 inscriptions) do not mention his adopting
religion of Buddha. Only king Ashoka of Gonanda dy-
1.Need for Scientific View-2 7
had become Bauddha as per R¢jatarangi´¤, but quoting
that book, epigraphist Hulz of Madras in 1909 declared
that Maurya Ashoka had become Bauddha. Similarly,
first important king of Orissa Kharavel has been falsely
declared Jaina. His 4 line inscription is distorted in 4
ways-(i) 5th year of his rule was 803=tri-vasu-ºata years
after king Nanda. Vasu (=8) was not understood by any
historian in past 150 years and it was changed to var¾a,
making two false versions of 103 or 300 years. (ii) In
11th year, he performed R¢jas¦ya-yaj®a and took titles
meaning Indra who is abused by Jaina texts. But he is
termed as Jaina. For much smaller Aºvamedha-yaj®a,
Pu¾yamitra ¹unga has been charged with revival of Brah-
manism. Br¢hma´a caste was never under attack from
kºatriya Mauryas, and Pu¾yamitra was Prime-minister
of last Maurya king. (iii) Kharavel has called himself
Chedi in south west Orissa, but he has been termed
from north east side (See page 175 of History of Orissa
by K.C.Panigrahi giving wrong details)
Both the great kings merely respected saints of all type
which is opposite to semitic concept of wiping out all
other sects.
(6) It is not necessary to make Ashoka Bauddha or
Kharavel jaina for their praise. Even a person of Vedic
path can be a good man which can not be tolerated by
Oxford fanatics whose only aim is to denigrate and de-
stroy Vedas. Similarly, ¹ankara is praised as opposer of
idol worship. His advaita (non-dual) philosophy does
not mean that god is formless. Even Bible first chapter
para 27 tells that God created man after his own image.
So God is worshipped
8 Vedic View of ¹r¤ Jagann¢tha
through man like images. Koran also starts with sen-
tence-Ya ilah, il-illah-it means that Allah is everything,
there is nothing which is not Allah. Then forms can not
be termed as non-god. Similarly, all the worship in India
is by verses of ¹ankar¢charya-e.g.-¹iva-pa®ch¢kºara,
Dev¤-apar¢dha-kºam¢pana, Viºvan¢th¢¾°ka,
Jagann¢th¢¾°aka and prayers for rivers Gang¢, Yamun¢,
Narmad¢ also. In particular his famous line about
Jagann¢tha is-Jagann¢tha sv¢m¤ nayana patha g¢m¤
bhavatu me-i.e. Let lord Jagann¢tha be visible to me.
Formless object is not seen.
(7) There are lot of deliberate falsehoods spread about
Jagann¢tha. His names Puru¾a or Puru¾ottama, K¨¾´a,
V¢sudeva, V¨¾¢kapi etc. are considered all different.
Even K¨¾´a is termed different in Bh¢gavata (without
R¢dh¢), Brahmavaivarta (with R¢dh¢), of Jagann¢tha
D¢sa, of Jayadeva etc.
(8) Main purpose of Indian Historical Research Institute
at Delhi was not to promote free research, but to block
any truth about India coming out. Pandit Sundarlal had
written two books on Indian history and philosophy-
Indian History of India and Similarity of G¤t¢ and Koran.
Both were banned by Govt and a case was started against
him in 1920 by so called research Institute. The whole
set up of Oxford pattern of research scholars could not
prove a single error of pandit Sundarlal. But case con-
tinued till 1982 when it had to be closed without dcision
due to death of Sundarlal. Same opposition to knowl-
edge is continued by illiterate historians like Bipan
Chandra, Romila Thapar etc. who make up their lack of
knowledge through devotion to
1.Need for Scientific View-3 9
Marx and Oxford.
(3) Meaning of Veda-Veda is the real world or its
following aspects-(1) Infinite information content
(vij®¢na) which led to creation (2) Process of creation
(yaj®a), (3) Perception process and its stages, (4) Struc-
ture of world (veda-puru¾a)-structure is called pura, its
dweller is puru¾a, (5) Different zones called agni, v¢yu,
ravi of space, (6) Chain of creation and dissolution (7)
Elements or their qualities etc.
Examples are-
(1) Ef doXmo {dídH$_m© _hmË_m gXm OZmZm§ öX`o g{Þ{dï>…Ÿ&
(ídoVmídVa Cn.4/17)
This veda (alternate reading-deva) is called Viºvakarm¢
(creator of world), Mah¢tm¢ (universal soul), and is al-
ways present within hearts of all beings.
(2) ñd`å^yafo ^JdmZ² doXmo JrVñËd`m nwam& (^mJdV nwamU.)
This Veda is Svayambh¦ (self-created) and himself
N¢r¢ya´a (Creator Nara=man, who makes the universal
spread of matter called n¢ra=water and resides in it),
which has been sung by §¾is.
(3) doXmo Zmam`U… gmjmV² ñd`å^y[a{V ewûm«_w …& ({dîUw ñ_¥{V)
We have heard from chain of sages that Veda is himself
N¢r¢ya´a and Svayambh¦.
(4) AmÚ§ `Í`ja§ ~«÷ Ì`mo `pñ_Z² à{V{ð>VmŸ&
g Jwømo@Ý`{ó{dÛoXmo `ñV§ doX g doX{dV² (_Zwñ_¥{V, 12/265)
Initial Creator is combination of three letters-
A+U+M=Om. Triple Brahma (triple division of Vedas) is
established in it. Only the knower of this secret Veda
can be called knower of Vedas.
10 Vedic View of ¹r¤ Jagann¢tha
(5) F$p½^aoV§ `Ow{^©aÝV[aj§ gm_{^`©V² VËH$d`mo doX`ÝVoŸ&
V_mo‘>maoUd¡ m`VoZmÝ`o{V {dÛmZ² `ÎmÀN>mÝV_Oa__¥V_^`§ na§ M
(àíZmon{ZfV².5/7)
The scholars get this earth by first syllable (A) in form
of §gveda, Intermediate space by second syllable (U) as
Yajurveda, and Brahma-loka (highest place) by third
syllable as S¢maveda. Learned get That Supreme Brahma
by meditation on Om only, which is calm, eternally
young, without fear and highest.
(6) MmVwdÊ© `§ Ì`mo bmoH$míMËdmaíMml_m… n¥WH²$Ÿ&
^yV§ ^ì`§ ^dÀM¡d gdª doXmV² à{gÕç{VŸ&& (_Zwñ_¥{V 12/97)
4 classes of men, 3 lokas (spaces), and 4 stages of hu-
man life, past, present and future creation-all arise from
Vedas.
(7) eãX… ñne©íM ê$níM agmo JÝYíM nÄM_…Ÿ&
doXmXod àgy`ÝVo àgy{V JwUH$_©V…Ÿ&(_Zwñ_¥{V 12/98)
All five elements are created from Vedas only as per
function and quality-ºabda (sound), sparºa (touch), r¦pa
(form), rasa (taste), gandha (smell).
(8) AZm{X{ZYZ§ ~«÷ eãXVÎd§ {ZaÄOZ_²Ÿ&
{ddÎm©V@o W©^mdoZ à{H«$`m OJVmo `V…(dmŠ`nXr`)
¹abda (sound or Vedas) is Nira®jana (non- attached),
eternal. The whole world is running with the artha (mean-
ing, or form) of this ºabda only.
(9) A{¾_y©Ym© Mjwfr MÝÐgyæ`m£ {Xe… lmoÌo dmJ² {dd¥VmíM doXm…&
(_wÊS>H$mon{ZfX² , 2/1/4)
This Supreme Brahma is whole world-Agni (=fire, first
created, leader, or earth) is his forehead, sun-moon are
his eyes, directions are ears and voice is Vedas.
1.Need for Scientific View-2 11
(10) A{¾ dm`w a{dä`ñVw Ì`§ ~«÷ gZmVZ_²Ÿ&
XwXmoh `k{gÕçW©_½¥ `Ow… gm_bjU_²Ÿ&& (_Zwñ_¥{V 1/23)
For progress of yaj®a (creation), the etenal Brahma (root
veda) in form of Ataharva (=un-shaking or un-chang-
ing) extracted symptoms of 3 vedas-§k, Yajur, S¢ma-
from Agni (fire, earth, first born or leader), V¢yu (air,
motion, intermediary), and Ravi (field of sun or its light,
influence).
(11) Vñ_mÚkmV² gd©hþV F$M…gm_m{Z O{kaoŸ&
N>ÝXm§{g O{kao Vñ_mÚOwñVñ_mXOm`V&& (dm.`Ow.31)
From that sarvahuta (everything consumed) yaj®a, §k
and S¢ma were created. From that Chandas (partitions,
meter of poetry, Atharva-veda) were created.Yaju (cre-
ation process, conscious being) was created from that.
(12) Ed§ dm Aao @ ñ` _hVmo ^y V ñ` {Z…íd{gV_o V Úѽdo X mo `Ow d } X …
gm_do X mo @ Wdm© { “ag B{Vhmg… nw a mU§ {dÚm Cn{ZfX… íbmo H $m…
gyÌmÊ`Zwì`m»`mZm{Z ì`m»`mZm{Z Añ`¡dV¡ m{Z {Z…íd{gVm{ZŸ&
(~¥hXmaÊ`H$ Cn{ZfX².2/4/10)
Oh! From the breath of that Great Being are §gveda,
Yajurveda, S¢maveda, Atharva-¢¬girasa, Itih¢sa (history),
Pur¢´a (sequence and cause of creation), Vidy¢ (tech-
niques), Upani¾ads (principles), ¹lokas (praise or de-
scription of beings), S¦tra (aphorims), Vy¢khy¢na (lec-
ture), Anu-vy¢khy¢na (supplementary explanations). All
these are His breath only.
(13) dmMm d¡ doXm… gÝYr`ÝVo, dmMm N>ÝXm§{g, dmMm {_Ìm{U gÝXY{V, dmMm
gdm©{U ^yVm{ZŸ& AWmo dmJodoX§ gd©_²Ÿ& (EoVao` AmaÊ`H$.1/5/6)
From V¢k (word) only Vedas are created, chhanda
(meter) and mitra (friends) also are joined by words. All
beings are joined through word. So word is all.
12 Vedic View of ¹r¤ Jagann¢tha
(14) F$½ä`mo OmVm§ gd©emo _y{Îm©_mhþ:, gdm© J{V`m©Owfr h¡d eídV²Ÿ&
gdª VoO§ gm_ê$ß`§ h eídV², gdª hoX§ ~«÷Um h¡d g¥ï>_²Ÿ&&
(V¡{Îmar` ~«m÷U 3/12/8/1)
All forms are from §k, all motion from Yaju¾ (or Yajur),
all field of influence is S¢ma, the complete is created by
Brahma (Atharva).
(4) ¹abda-veda-Veda in word form is replica of veda
as world-
(1) Ûo ~«÷Ur do{XVì`o eãX~«÷ na§ M `V²Ÿ&
emãXo ~«÷{U {ZîUmV… na§ ~«÷m{YJÀN>{VŸ&&(_¡Ìm`Ur Cn. 6/22)
Two forms of Brahma are known-one is word, another
is beyond that (world). Person thorough in word form
reaches supreme Brahma.
(2) eãXmpË_H$m§ gw{d_b½`©Ofw m§ {ZYmZ_wÒrW aå`nXnmR>dVm§ M gmåZm_²Ÿ&
Xodr Ì`r ^JdVr ^d^mdZm` dmVm© M gd© OJVm§ na_m{V©hÝÌrŸ&&
(XwJm© gáeVr 4/10)
Dev¤ (goddess) is in word form consisting of pure §k,
Yajur, sonorous chanting of S¢ma from udg¤tha (start)
to nidh¢na. Dev¤ is three-veda, all-powerful, influencing
Bhava (¹iva), talk among whole world and destroyer of
sorrows.
(3) Ûo {dÚo do{XVì`o-.. nam M¡d, Anam MŸ& VÌ Anam F$½doXmo, `Owd}X…,
gm_doXmo@Wd©dXo …, {ejm, H$ënmo, ì`mH$aU§, {Z麧$, N>ÝXmo, Á`mo{Vf{_{VŸ&
AW nam-``m VXja_{YJå`VoŸ& (_wÊS>H$ Cn.1/1/4,5)
Both streams of knowledge are worth knowing-Par¢ (be-
yond perception) and Apar¢ (the other perceived). Here,
Apar¢ has become §gveda, Yajurveda, S¢maveda,
Atharvaveda, ¹ikº¢ (Instruction), Kalpa (practical),
Vy¢kara´a (grammer), Nirukta (derivation of words and
meanings), Chhanda (measure of words and world),
Jyoti¾a
1.Need for Scientific View-5 13
(astronomy). From Par¢, we reach Akºara (eternal).
(4) AZm{X{ZYZm {ZË`m dmJwËg¥ï>m ñd`å^wdmŸ&
AmXm¡ doX_`r {Xì`m `V… gdm©… àd¥Îm`…Ÿ&&(~«÷gyÌ em‘>a ^mî` 1/3/28)
V¢k is eternal, original source, and self created. From
beginning, everything has been created from Veda only.
(5) Man-made-Vedas were created by Brahm¢ or by
§¾is in word form with grace of God. §¾i is link be-
tween three worlds-Cosmic (¢dhidaivika), physical
(¢dhibhautika) and internal (¢dhy¢tmika) and between
common people and world of three (or 5 forms).
(1) AmX{“am… àW_§ X{Yao d` BÕm¾`… eå`m `o gwH$¥ Ë``mŸ&
gdª nUo… g_{dÝXÝV ^moOZ_ídmdÝV§ Jmo_ÝV_m new§ Za…Ÿ&4Ÿ&
`k¡aWdm© àW_… nWñVVo VV…gy`m} d«Vnm doZ AmO{ZŸ&
Am Jm AmOXweZm H$mì`… g Mm `_ñ` OmV__¥V§ `Om_hoŸ&5Ÿ&
(F$½doX 1/83/4,5)
(When Pa´i tribe of Asuras stole the cows of B¨haspati),
Angir¢ ¨¾is performed Vaya (veaving of elements) yaj®a
for Indra for the first time. Angir¢s were joined with
radiant fire and through best yaj®a act named ¹amp¢,
they took back all the wealth of Pa´is including Gau
(cow, moving energy which produces), Aºva ( horses,
driving force like sea winds).
Atharv¢, the eldest son of Brahm¢ (human) first made
the road map of yaj®a. With strength of this yaj®a only,
Indra was able to vanquish Pa´is. Atharv¢ came in front
of cows. Uºan¢, son of Kavi assisted Indra in destruc-
tion of Asuras. We satisfy that immortal Indra with of-
ferings.
(2) ~«÷m XodmZm§ àW_§ gå~^yd {dídñ` H$Vm© ^wdZñ` JmoámŸ&
g ~«÷{dÚm§ gd©{dÚmà{Vð>m_Wdm©` Á`oð>nwÌm` àmhŸ&
14 Vedic View of ¹r¤ Jagann¢tha
AWd©Uo `m§ àdXoV ~«÷m@Wdm© Vm§ nwamodmMm{“ao ~«÷{dÚm_²Ÿ&
g ^aÛmOm` gË`dhm` àmh ^maÛmOmo@{“ago namdam_²Ÿ&
(_wÊS>H$mon{ZfX²1/1/1,2)
Brahm¢ was the first among Devas (human race) who
was creator of world order and its protector. he taught
the Brahma-vidy¢, foundation of all knowledge to his
eldest son Atharv¢. The vidy¢ (science) given by Brahm¢
to Atharv¢ was passed on to Angir¢. Angir¢ gave it to
Satyavaha in family of Bhardv¢ja who gave it to his dis-
ciple Angir¢. Since the knowledge has come from Para
(top) to Avara (down), it is called Par¢vara.
(3) AOmZ² h d¡ n¥ í ZrZ² Vnñ`_mZmZ² ~« ÷ ñd`å^y Aä`mZf© V ² Ÿ & VX²
F$f`mo@^dZ²Ÿ& V Ed§ ~«÷`k_ní`Z²Ÿ& (V¡{Îmar` AmaÊ`H$. 2/9/1)
Sages named Ajap¨ºni were doing tapa (severe auster-
ity) to get Vedas. Self born Brahm¢ became inclined
towards them (to give vedas). They became §¾i as re-
ceiver of Vedas. They could realise Brahma and yaj®a
(as his form).
(4) F$f`mo _ÝÌÐï>ma…, gmjmËH¥$VH$_m©U F$f`mo ~^yd…w Ÿ& ({Zéº .Ÿ1/20$)
§¾is were seers of Vedas. The persons who could realise
essense of Vedas and world were called §¾i.
(5) VÛm F$f`… à{V~w~w{Yao, ` C V{h© F$f` Amgw…(eVnW ~«m.2/2/1/
14)-That knowledge of Vedas was obtained by §¾i
(sages) who had become §¾i then.
(6) AmámonXoe… eãX…Ÿ& (Ý`m` gyÌ 1/1/7)
¹abda (word, Veda) is teaching of enlightened persons.
(7) Z_m F${fä`mo _ÝÌH¥$X²ä`mo _ÝÌ{dX²ä`mo _ÝÌn{Vä`moŸ&
_m _m_¥$f`mo _ÝÌH¥$Vmo _ÝÌ{dX… àmhþ (Xw) X£dt dmM_wÚmg_²Ÿ&&
(daXmnyd©Vm{nZr Cn{ZfX², V¡{Îmar` Am.4/1/1,_¡Ìm`Ur g§.4/9/2)
We salute the sages (§¾i) who created mantra, knew
man
1.Need for Scientific View-6 15
tras, and lord of mantras> I will not like to remember the
teachings of Divine words given by sages who created
and knew mantras.
(8) `m_¥f`mo _ÝÌH¥$Vmo _Zr{fU AÝd¡ÀN>Z² XodmñVngm l_oUŸ&
Vm§ X¡dr dmM§ h{dfm `Om_ho gm Zmo XYmVw gwH¥$Vñ` bmoHo$Ÿ&&
(V¡{Îmar` ~«m÷U.2/8/8/14)
I worship the divine word of Vedas by offering Havi
which may place my soul in pious lokas. That word of
Vedas was discovered by sages through labour and
austerity.
(9) F$fo _ÝÌH¥$Vm§ ñVmo_…¡ H$í`nmoÛY©`V² {Ja…Ÿ&
gmo_§ Z_ñ` amOmZ§ `mo Oko dréYm§ n{V…(F$H²$.9/114/2)
O Kaºyapa! worship the soma which is enhanced by
mantras created by sages. That soma nurtures plants.
We respectfully salute that king variety of soma which
may flow for Indra.
(6) Separate veda in each yuga-Vedas were cre-
ated in each era by §¾is-
(1) `wJo `wJo {dXÏ`§ J¥UX²>ä`mo@½Zo aq` `eg§ Yo{h Zì`gr_²(F$H²$.6/8/5)
At the end of each era, veda was lost and at start of next
era sages recreate different vedas
(2) `wJmÝVo@ÝV{h©VmZ² doXmZ² go{VhmgmZ² _hf©`…Ÿ&
bo{^ao Vngm nyd©_ZwkmVm ñd`å^wdmŸ&&
à{V _ÝdÝVa§ M¡d lw{VaÝ`m {dYr`VoŸ&
F$Mmo `Oy § { f gm_m{Z `WmdV² à{VX¡ d V_² Ÿ && F$frUm§ Vß`Vm_w J « § Vn…
na_XwíMa_²Ÿ&
_ÝÌm… àmhþ~^ © dy {w h© nyd_© ÝdÝVaopîdhŸ&(dm`w nwamU AÜ`m` 59)
At the end of yuga vedas with Itih¢sa are lost. Then
Mahar¾i (great sages) discover them through austerity
which was earlier known to Sv¢yamhuva (self
born).There is separate ¹ruti (Veda) in period of each
16 Vedic View of ¹r¤ Jagann¢tha
was in earlier Manu period, is re-obtained and §k-yaju-
s¢ma are created as before.
(3) Aï>mer{V ghòm{U F$frUm_yÜd© aoVgm_²Ÿ&
àOmdVm§ M nÄMmeÑfrUm_{n nmÊS>d!
~«÷H$ëno nwam ~«÷Z² ~«÷fuUm§ g_mJ_oŸ&
bmoH$-gå^d gÝXoh… g_wËnÞmo _hmË_Zm_²Ÿ&&2Ÿ&&
Vo@{Vð>Z² Ü`mZ_mbåã` _m¡Z_mñWm` {ZíMbm…Ÿ&
Ë`º$mhmam… ndZnm {Xì`§ df©eV§ {ÛOm…Ÿ&&3Ÿ&&
Vofm§ ~«÷_`r dmUr gd}fm§ lmoÌ_mJVmŸ&
{Xì`mgañdVr VÌ ñd§ ~^yd Z^ñVbmV²Ÿ&&4Ÿ&&(_hm^maV, g^mnd©, AÜ`m`11)
(Bh¤¾ma to Yudhi¾°hira)-O P¢´²ava! There are 88,000
sages whose energy was directed upwards (¥rdhvaret¢),
and 50,000 householder sages. They all assembled in
earlier Brahmakalpa to remove their doubt about cre-
ation of world. They did austerity for 100 divya-years
(solar years for human life, or 360 years in astronomy)
in deep meditation by remaining silent, foregoing food
and remaining only on air. As a result of severe auster-
ity, they heard the voice of Brahma. That divine Sarasvat¤
from sky appeared before them.
Vedas in word form are 4 parts called §k, Yajuh, S¢ma,
Atharva, with 21, 101, 1000 (13 as per s¢ma-tarpa´a),
9 (or 50) branches, their explanation Br¢hma´a
(Br¢hma´a, ¡ra´yaka =application, upani¾ad =settled
principle), Itih¢sa, Pur¢´a, 6 limbs-¹ikº¢ (instruction),
Kalpa (practical work), Vy¢kara´a (grammer), Nirukta
(formation and change of words due to 4 practices),
Chhanda (measure of word and world), Jyoti¾a (as-
tronomy of 3 parts-Cosmology, its effect on human and
physical world). In addition, 6 darºana
1.Need for Scientific View-6 17
(overall view, philosophy), Rahasya (Secret essence),
Vidy¢ (separate techniques), ¹loka (descriptive praise
of individual), S¦tra (ephorism), Vy¢khy¢na (lecture),
Anu-vy¢khy¢na (supplementary removal of doubt) are
also vedas as they are necessary to make out the mean-
ing (quote 12 at page 12, 3 at page 13). Gopatha
Br¢hma´a (part1, 2/9) also gives same description-
Ed{__o gd} doXm {Z{_©Vm…, gH$ënm…, gahñ`m…, g~«m÷Um…, gmon{ZfËH$m…,
go{Vhmgm…, gmÝdm»`mZm…, gnwamUm…, gñdam…, gg§ñH$mam…, g{Zéº$m…,
gmZwemgZm…, gmZw_mO©Zm…, gdmH$modmŠ`m…Ÿ&
Thus all the Vedas were created with Kalpa, Rahasya,
Br¢hma´a, Upani¾at, Itih¢sa, Anv¢khy¢na (supplemen-
tary tells), Pur¢´a, Svara (pronunciation), Nirukta,
Anuº¢sana (different disciplines), Anum¢rjana (supple-
mentary explanation), and V¢kov¢kya (Internal and ex-
ternal links of sentences).
Here there is difference between Itih¢sa and Pur¢´a.
Itih¢sa (history) is chronology of human civilisation.
Pur¢´a is scientific creation of world. Roughly it is same
in each cycle, but redrafted in each era so it is called
pur¢´a (pur¢+navati=old becomes new). The chain is
maintained by tradition of S¦ta (thread)-who are preach-
ers of Pur¢´a.
All the explanatory matter is jointly called Br¢hma´a-
and both aspects are called Veda-
_ÝÌ~«m÷U`mod}XZm_Yo`_²Ÿ&(AmnñVå~ lm¡V gyÌ 24/1/31)
_ÝÌ~«m÷U§ doX BË`mMjVo& (~m¡Ym`Z J¥ø gyÌ 2/6/2)
AmåZm`… nwZ_©ÝÌmíM ~«m÷Um{Z M& (H$m¡{eH$ gyÌ 1/3)
I.e. Mantra (their collection), and Br¢hma´a (explana
tion)-both are jointly called Veda.
18 Vedic View of ¹r¤ Jagann¢tha
(7) Human veda or beyond-There is another dis-
pute whether Vedas are human or super-human. Both
views have been given in Vedas-they are complemen-
tary, not contradictory. In a sense, both are correct
without offending the view of devotees who call it words
of God, The same is stated about Koran, Torah and
Bible also. However, formless, abstract, universal God
cannot tell the words in same manner as they are told
by man. If we take human mode of talk, then it is not
told by God. It is told by God in a different sense. What
is God and what could be his mode of talk ? This can
be correctly specified only by a person who has listened
to God. In one way, inner voice is called voice of God,
because he is innermost and also beyond everything-
VXÝVañ` gd©ñ` VXw gd©ñ` ~møV…Ÿ& (B©emdmñ`mon{ZfX²)
When we join outside world, God means three systems-
Cosmic structure, physical world, and inner world. The
unity of three can be called world of God.
When a man speaks, he expels breath, and after a
pause takes in breath. Similarly, Vedas have been called
breath of God (point 12 at page 12). God is the whole
world, so his breath is the cyclic processes of universe
at various levels. The universe as a whole is Brahma,
identifiable motion is karma (work), cyclic motion is
yaj®a which produces desired objects. These are indi-
cated in G¤t¢, satrt of chapter 8. Our perception of
Brahma engaged in cyclic production is called Akºara-
gh`km… àOm… g¥îQ²dm nwamodmM àOmn{V…Ÿ&
AZoZ àg{dî`Üd_of dmo@pñËdï> H$m_YwH$² Ÿ&10Ÿ&
1.Need for Scientific View-7 19
AÞmX²^dpÝV ^yVm{Z nO©Ý`mXÞ gå^d…Ÿ&
`kmX²^dpÝV nO©Ý`mo `k… H$_© g_wX^ ² d…Ÿ&14Ÿ&
H$_© ~«÷moX^ ² d§ {d{Õ ~«÷mja g_wX^² d_²Ÿ&
Vñ_mËgd©JV§ ~«÷ {ZË`§ `ko à{V{ð>V_²Ÿ&15Ÿ&(JrVm, AÜ`m` 3)
While creating progeny, Creator created Yaj®a also
and stated that it was the means of producing desired
objects.
Sequence of creation is-Akºara, Brahma, karma,
yaj®a, parjanya (cloud or prototype under formation),
anna (grain, objects), beings-and Brahma is in all, so
Brahma is in yaj®a always.
Vedas are called almost human as in M¤m¢ns¢-s¦tras-
doXm§íM¡H$o g§{ZH$fª nwéfm»`m…Ÿ&(1/1/27)
A{ZË`Xe©ZmÀM&(28)
Cº§$ Vw eãXnyd©Îd_²&(29)
Am»`m… àdMZmV²&(30)
na§ Vw lw{Vgm_mÝ`_mÌ_²&(31)
H¥$Vo dm {d{Z`moJ… ñ`mV², H$_©U… gå~ÝYmV²&(32)
I.e. Vedas are almost human (27). This is due to seeing
temporal also (28). There has to be word before speech
(29). Teaching is by human tradition(30). Temporary
descriptions are generalized (31). Actions of inanimate
are linked by similarity of work of animates (32).
Human expressions have these defects-(1) They have
personal bias, (2) Each man has ignorance, (3) Speech
is affected by language, usage of a place or time, (4)
There is gap between thought and expressed word, it
can be only an approximate representation, (5) The
meaning intended by speaker will not be the meaning
understood by listener (communication gap), (6) Same
thing can be expressed
20 Vedic View of ¹r¤ Jagann¢tha
differently as per context, technical words defined for
each science, and level of knowledge of an era, speaker
or listener, etc.
To make them impersonal, the following methods have
been used-(1) The sage giving that knowledge (mantra)
has to be impartial observer (seer). (2) To become seer,
he has to rise above personal bias, anger, favour etc.
and be in sam¢dhi (equanamity-final stage of medita-
tion). (3) There should be reception with same view,
i.e. faith. (4) Different expresions should be united with
definitions (nirukta), explanations (Br¢hma´a), measures
(jyoti¾a, chhanda etc.), demonstrated by action instruc-
tion (¹ikº¢, kalpa etc.), and unity of several words used
for Brahma and its forms (Brahma-s¦tra). (5) Average
of views of several thinkers in different time and place.
With these methods only, veda created through human
mantras can be eternal and universal. Last such exer-
cise was done by Guru Arjunadeva ji who compiled say-
ings of many sages of his era and recent past and united
them in Guru-Grantha-Saheb, which is Guru after the
tenth Guru. Its recitation is also called ¹abda, which
means Veda.
Puru¾a is also the consciousness of the whole world.
Consciousness is seen as ability to create order or ar-
rangement (chiti). The cause of chiti is chetan¢ (Con-
sciousness). Chetan¢ is at each point and is puru¾a (re-
siding in pura or structure) and the Chiti or design is ¹r¤
(influence, spread in a region).
{M{Vê$noU `m H¥$ËñZ_oVX²>ì`mß` pñWVm OJV²Ÿ& Z_ñVñ`¡ (78) Z_ñVñ`¡(79)
Z_ñVñ`¡¡ Z_mo Z_…(80)Ÿ&(XwJm© gáeVr, AÜ`m` 5)
1.Need for Scientific View-8 21
I.e. we worship the goddess who exists in the whole
world as chiti.
In regeneration process, male is intrumental like a point
only, its work is done in womb of female. So, point
chetan¢ is puru¾a (male) and its creation in a field is
female (ºr¤). In a single form, we do not get complete
representation, so Puru¾a and ¹r¤-s¦kta both combined
explain the world. Thus, Veda is approximately Puru¾a.
This is best possible representation of world but still it
can not be taken as real world.
(8) Jagnn¢tha known from Veda-Lord K¨¾´a him-
self declares in G¤t¢ that He is the ultimate knowable
essence in the Vedas, creator of Ved¢nta (conclusion
of vedas), only real knower of Vedas-
doX¡íM gd£ah_od doÚmo doXmÝVH¥$ÛoX{dXod Mmh_²&(15/15)
Brahma-s¦tra also tells that Brahma is creator of every-
thing and is known through vedas only-
AWmVmo ~«÷{OkmgmŸ&(1/1/1)
Let us start with quest of Brahma.
OÝ_mÚñ` `V…&(2)
Brahma is (defined to be) the ultimate source birth etc,
(includes growth, maintenance, dissolution) of this world.
emó`mo{ZËdmV²&(3)
The Brahma (as ultimate source) is known from scrip-
tures (Vedas) only.
VÎmw g_Ýd`mV²(4)
That knowledge of scriptures is from constructive mean-
ing only (not by finding contradictions).
Thus, Jagann¢tha is known from harmonious construc-
tion
22 Vedic View of ¹r¤ Jagann¢tha
of all limbs of Vedas and other words of God received
in continuation like-Torah, Bible, Quoran.
Thus, view of Jagann¢tha will be explained from Vedas
exemplified by Pur¢´a, Br¢hma´a, other anciliary and
similar texts. This method is also prescribed elsewhere-
B{Vhmg nwamUmä`m§ doX§ g_wn~¥§h`oV²Ÿ& {~^oË`ënlwVmÛoXmo _m_`§ àh[aî`{VŸ&&
(_hm^maV Am{Xnd©, 1/267)
I.e. Vedas should be explained with help of Itih¢sa and
Pur¢´as. From little knowers (ignorant of anciliary texts),
Veda itself is afraid that they will destroy it.
********
Chapter-2
Jagnn¢tha as Puru¾a
1.Meaning of Puru¾a-Puru¾a is defined in several
ways indicated by Padma-pur¢´a.This verse is quoted
by Trida´²¤ Sw¢m¤ in his commentary on Puru¾a-s¦kta,
but not found in the version published under subsidy of
R¢¾°r¤ya Sansk¨ta Sansth¢na, Delhi.
nw§ g§ko Vw earao@pñ_Z² e`ZmËnwéfmo h[a…Ÿ& eH$mañ` fH$mamo@`§ ì`Ë``oZ à`wÁ`VoŸ&&
`Ûm nwao earao@pñ_ÞmñVo g nwéfmo h[a…Ÿ& `{X dm nwadmgr{V nwéf… àmoÀ`Vo
h[a…Ÿ&&
`{X dm nyd_© do mg{_ho{V nwéf§ {dXw…Ÿ& `{X dm ~hþXmZmÛ¡{dîUw… nwéf CÀ`VoŸ&&
nyU©ËdmËnwéfmo {dîUw…nwamUËdmÀM em{“©U…& nwamU^OZmÀMm{n {dîUw… nwéf
B©`©VoŸ&
`Ûm nwéfeãXmo@`§ éT>çm d{º$ OZmX©Z_²Ÿ&&
Pu means this human body, Hari sleeps in this so he is
Puru¾a. In Pu (ru)+ºayana, º becomes ¾, so the word
has become puru¾a. Or, Hari exists in this body called
pura (means town or any structure), so he is puru¾a.
Or, Hari resides in this pura, so he is Puru¾a. Or, he
was in beginning (p¦rva) of all, so he is Puru¾a. Or,
Vi¾´u is known as puru¾a because he donates every-
thing. Vi¾´u is known as Puru¾a due to these also-P¦r´a
(complete), Pur¢´a (pur¢+navati=old becomes new), or
he is praised by pur¢´as. Or, it is just an usage for
Vi¾´u.
Pa´²ita Madhus¦dana Ojha in his Brahma-siddhanta
(Banarasa Hindu University, 1963, with hindi transla-
tion by Rajsthan Patrika Prakashana, Jaipur) has de-
rived this word in 7 ways (verses 11/172-174)-
nwé ì`dñ`Z² nwéYm ñ`{V ñdVñVV… g Cº$… nwéfíM nyéf…Ÿ&
nwam g éî`Ë`W nyfw© éî`Vo g nyéfmo dm nwéfñVXwÀ`VoŸ&&
24 Vedic View of ¹r¤ Jagann¢tha
Yr àmU^yVñ` nwao pñWVñ` gd©ñ` gdm©Z{n nmß_Z… IoŸ&
`Ëgd©Vmo@ñ_mX{n nyd© Am¡fV² g nyéfñVoZ _Vmo@`_mË_mŸ&&
g ì`º$^yVo dg{V à^yVo eara^yVo nwéfñVVmo@gm¡Ÿ&
nwao {ZdmgmÔham{XHo$ dm dgË``§ ~«÷nwao VVmo@{nŸ&&
Vedic derivations of the word Puru¾a-(1)
Purudh¢+syati=It is the fist and active in various ways of
creation. Verb ½o means to engage in a profession, by
suffixes vi and av it becomes syati. It is called puru¾a
or p¦ru¾a also. (2) Purudh¢+syati =puru¾a also means
that he himself becomes many formed. (3)
Pur¢+ru¾yati=Puru¾a. Ru¾=to kill or destroy, show an-
ger. Delimitation of infinite rasa is to kill it. Creation
occurs by that process. (4) Pur¾u+ru¾yate=it encloses
in puras, so it is pur+ru¾a=puru¾a. (5) pur¢+au¾at=it
burns the covers of m¢y¢ within itself. (6)
Pure+vasati=puru¾a (va becomes u), i.e. it resides in
pura. This is the most common derivation. (7) Pura
means both visible world, and the rasa (uniform mate-
rial of world) which is pura or place of Brahma. The
space of consciousness is called dahara. This can be a
point space or any large space under consideration.
2. Jagann¢tha as puru¾a-Jagann¢tha has clearly been
called Puru¾a at several places, Some examples are-
VÌ JËdm OJÞmW§ dmgwXdo § d¥fmH${n_²Ÿ&
nwéf§ nwéfgyºo$Z CnVñWo g_m{hV…Ÿ&(lr_X²^mJdV nwamU 10/1/20)
(Earth and Devas went to lord Vi¾´u for freeing it from
suppression of Asuras). On reaching there, they wor-
shipped Jagann¢tha, who is V¢sudeva and V¨¾¢kapi
also, by Puru¾a-s¦kta.
«AWdmnwéf gyºo$Z nwéf§ {ZË`_M©`oV² (A{x½Z nwamU )
2. Jagnn¢tha as Puru¾a -2 25
Or, Puru¾a should be daily worshipped with Puru¾a-
s¦kta.
g Ed dmgwXdo mo@`§ gmjmËnwéf CÀ`VŸo&
gd©bmoH$n{V… gmjmËnwéf… àmoÀ`Vo h[a…Ÿ&
V§ {dZm nwÊS>arH$mj§ H$mo@Ý`… nwéf eãX^mH²$Ÿ&&(Zaqgh nwamU )
That V¢sudeva only is called visible Puru¾a. Lord of all
lokas -Hari is called visible Puru¾a. Except that Being
with eyes like Pu´²ar¤ka bird, who else is fit to be known
as Puru¾a ?
nwéfñ`m§egå^yV§ Ëdm§ d`§ {ZaU¡î_{h (h[ad§e nwamU )
We are sure that you (Lord K¨¾´a in human incarna-
tion) have appeared as essence of that Puru¾a only.
n² éw f… g {d^w… H$Vm© gd©bmoH$ {nVm_h…Ÿ& Y_©gñ§ WmnZmWm©` àOko@ÝYH$d¥pîUfwŸ&
nwéf§ {dídH$_m©U§ h§g§ Zmam`U§ {d^w_Ÿ² & Zmam`UñVw nwéfmo {dídê$nmo _hmÚw{V…Ÿ&
MVw{d©^º$… nwéf… g… H«$s‹S>{V `WoÀN>{V(_hm^maV,empÝVnd© 351/20-22)
That Puru¾a is controller, doer and grandfather of all
lokas (worlds). To re-establish dharma, he created him-
self among Andhaka and V¨¾´i families. Puru¾a is Cre-
ator, Hamsa (=swan, flow of pr¢´a or energy), N¢r¢ya´a
(living in source material of world created from that Nara,
so termed as n¢ra or uniform like water) and Lord. That
N¢r¢ya´a is the Puru¾a who is in form of world most
radiant. That Puru¾a plays as per his will by dividing
himself in 4 parts (Par¢tpara, Avyaya, Akºara, Kºara)
`wJmÝVeof§ nwéf§ nwamU§ V§ dmgwXod§ eaU§ ànÚoŸ&
(_hm^maV empÝVnd©, JOoÝÐ_moj, 75)
We seek the shelter of that V¢sudeva who is the first-
born (pur¢´a) and who remains even after end of yugas
when world is dissolved in root source.
_hVñV_g…nmao nwéf§ ø{VVoOg_²Ÿ&(_hm^maV empÝVnd©, ^rî_ñVd, 43)
26 Vedic View of ¹r¤ Jagann¢tha
That Puru¾a is the Greatest, beyond the darkness envel-
oping brightness of stars etc and who is extemely radi-
ant.
Aì``… nwéf… gmjr& ({dîUw ghòZm_,2)
He is Avyaya (indestructible), Puru¾a and S¢kº¤ (seer of
everything).
gZmVZñËd§ nwwéfmo _Vmo _o &(JrVm 11/18)
(Arjuna praying lord K¨¾´a)-In my view you are the eter-
nal Puru¾a.
Ëd_m{XXod… nwéf… nwamU…Ÿ& (JrVm 11/38)
(same)You are the First deva, Puru¾a and Pur¢´a(first
born).
nwéf§ emídV§ {Xì`_m{XXod_O§ {d^w_&² (JrVm 10/12)
That Puru¾a is eternal, Radiant, First deva, Unborn and
Lord.Ef d¡ nwéfmo {dîUwì`©ŠVmì`º$… gZmVZ…&(e§Iñ_¥{V, AÜ`m` 7)
That Puru¾a only is Vi¾´u (enclosing everything), Ap-
parent and Abstract both, and Eternal.
ñdöX`nÙñ`mdm¶xIñ` _Ü`o XrndËnwéf§ Ü`m`oV² &({dîUwñ_¥{V, AÜ`m` 98)
That Puru¾a is to be meditated in centre lotus of heart
like glow of lamp.AZoZ {d{YZm H¥$Ëdm ñZnZ§ nwéfñ` VwŸ&
XËdm nm`g_Þ§ M eof§ n[ag_mn`oV&² (~m¡Ym`Z gyÌ, {dîÊdmamYZ)
By this method Puru¾a is worshipped by offering bath
and ends with offer of rice cooked in milk.
nwéf§ h Zmam`U§ àOmn{VédmM&(eVnW ~«m÷U)
Praj¢pati (creator) stated that Puru¾a only is N¢r¢ya´a.
B_o d¡ bmoH$m… nya`_od nwéfmo `mo@`§ ndVo gmo@ñ`m§ nw[a eoVo Vñ_mËnwéf…(eVnW
~«m.13/6/2/1)He is Puru¾a because-(1) He fills (p¦ra´a)
these lokas, visible worlds, (2) He purifies or moves in it
(verb Pava means to purify, to move=air), (3) He
2. Jagnn¢tha as Puru¾a 27

resides in the Pura or the structures of world.


F$V§ gË`§ na§ ~«÷ nwéf_²&(V¡{Îmar` AmaÊ`H$ 12)
That Brahma is §ta (spread existance), Satya (Pointed
truth or existance), Para (beyond world), and Puru¾a.
nwéfmo h d¡ Zmam`Umo@H$m_`V²&(Zmam`Umon{ZfX², 1)
That Puru¾a only is N¢r¢ya´a who desired (to create).
doXmh_oV§ nwéf§ &(ídoVmídVa Cn.3/8)
We know Him as Puru¾a.
A“xð>_mÌ… nwéfmo@ÝVamË_m gXm OZmZm§ öX`o g{Þ{dï>…&
(ídoVmídVa Cn.3/13)
That Puru¾a is internal Being and is always within heart
of living beings in size of thumb.
ghòerfm© nwéf…&(ídoVmídVa Cn.3/14)
Puru¾a is of thousand heads (sources).
`mo@gmdgm¡ nwéf…&(~¥hXmaÊ`H$,5/15/1)
That Puru¾a is That.
Vñ` h¡Vñ` nwéfñ` ê$n§ `Wm _hmaOZ§ dmg…Ÿ&(~¥hXmaÊ`H$,2/3/6)
That (formless) Puru¾a has form as if cloth is dyed with
turmeric.
` Ef MÝÐ_{g nwéfmo Ñí`Vo &(N>mÝXmo½` 4/4/12/1)
In moon also That Puru¾a is seen (as centre of con-
sciousness)
AW ` Efmo@ÝVa{j[U nwéfmo Ñí`Vo&(N>mÝXmo½` 1/1/7/5)
That Puru¾a is seen with internal eyes.
` Efmo@ÝVam{XË`o {haÊ_`… nwéfmo Ñí`Vo&(N>mÝXmo½` 1/1/6/6)
That Puru¾a is seen in bright (golden) within ¡ditya (ini-
tial form of universe at various levels).
namËna§ nwéf_wn{¡ V {Xì`§ &(_wÊS>H$mon{ZfX² 3/2/8)
28 Vedic View of ¹r¤ Jagann¢tha
Finally, one attains the Par¢tpara (beyond the Para or
boundary of world) Puru¾a who is divya (radiant).
3. Aja of 4 feet -Brahma has been called Aja, i.e.
unborn as all are born from him only, there is no body
to create Him. Aja also means goat, because both are 4
legged. As Brahma is without birth, goat birth is worth-
less and is commonly killed for its meat.
AOm_oH$m§ bmo{hVewŠbH¥$îUm§, ~ˆr: àOm… g¥O_mZm§ gê$nm:Ÿ&
AOmo øoH$mo Owf_mUmo@ZweoVo, OhmË`oZm§ ^wº$^moJm_Omo@Ý`:Ÿ&&
(ídoVmídVa Cn. 4/5)
There is one Aj¢ (unborn female i.e. Prak¨ti=nature),
who gives birth to many creatures of similar forms by its
3 colours-red, white and black. One aspect of Aja (un-
born creator) is enjoying Prak¨ti and is in slumber. The
other aspect of Aja is detached from Prak¨ti and has left
all enjoyments. Similar verse is in Aitareya ¢ra´yaka and
quoted with some change by ¹r¤ V¢chaspati Miºra at
start of his S¢¬khya-tattva-kaumud¤ commentary on
S¢¬khya-k¢rik¢, both given below.
AOm_oH$m§ bmo{hVewŠbH¥$îUm§, ~ˆt àOm§ g¥O_mZm§ gê$nm_²Ÿ&
AOmo øoH$mo Owf_mUmo@ZweoVo, OhmË`oZm§ ^wº$^moJm_Omo@Ý`:Ÿ&&
(EoVao` AmaÊ`H$ 10/12/5)
AOm_oH$m§ bmo{hVewŠbH¥$îUm§, ~ˆr: àOm… g¥O_mZm§ Z_m_:Ÿ&
AOm `o Vm§ Owf_mUm§ ^OÝVo, OhmË`oZm§ ^wº$^moJm§ Zw_mñVm_²&&
(dmMñn{V {_l Ûmam gm§»`H$m[aH$m Hs VÎdH$m¡_Xw r Q>rH$m H$m _“bmMaU)
In Islam also, there is a famous festival called Bakrid,
which means worship (Id ) of God (Bakar ). This had
started with Prophet Abraham who gave his own sacri-
fice. Self sacrifice means offering one leg of the four
footed Bakar
2. Jagnn¢tha as Puru¾a -3 29
(Aja) to the other leg in succession. But in practice, it
has become killing of goats and eating their meet. Bakar
also means both- God and goat (in India) or sheep (in
Arab). Similarly, in English, origin of word God is Gott
in German which also means goat.
In Hindu (san¢tana) religion also, there are are 6 bali
(offering), one of which is of Chh¢ga (goat). Here, chh¢ga
is mental trend in man like goat which is to be removed
by this. The mantra is-
› N>mJ Ëd§ ~{bê$noU __ ^m½`mV² CnpñWV…Ÿ& gd©ê${nU§ ~{bê${nU_²Ÿ&
Here, chh¢ga is common sexual urge centered at
Sv¢dhi¾°¢na (chakra at base of spine). The urges com-
mon to man and animal are stored in gross, finer and
causal bodies for100 lives, older are not evident. This is
to be destroyed by bali. Bali also is form of ¹iva (sarva)
who controls paºu (animal) instincts, and called Paºupati.
He had cut the head of Dakºa when he was trying to do
yaj®a without ¹iva and fixed head of goat on his body
(¹iva-pur¢´a). His priest ¹ukra also was given beard of
goat which is still popular in Islam who are followers of
Kavi (Kaaba) ¹ukra. This increases bala (power), hence
called bali.
At the time of Buddha incarnation also, offering of
goats was very common in name of yaj®a. This aspect
of vedic interpratation was opposed by him as stated by
Jayadeva-
{ZÝX{g `k{dYoahh lw{VOmV_²Ÿ& gX` öX` X{e©V newKmV_²Ÿ&
Ho$ed Y¥V ~wÕ eara§, O` OJXre haoŸ&
I.e. Keºava (God) took Buddha form to decry killing of
animals in name of yaj®a out of compassion.
Puru¾a is of 4 parts of which 1 is visible and 3 are
30 Vedic View of ¹r¤ Jagann¢tha
abstract-
nmXmo @ñ` {dídm ^yVm{Z {ÌnmXñ`m_¥V§ {X{dŸ&
{ÌnmXyÜd© CX¡Ënwéf… nmXmo@ñ`ohm^dËnwZ…Ÿ&(nwéf gyº$ 3,4)
I.e. all the world and beings are its (of Puru¾a) 1 quar-
ter, the remaining 3 are eternal (am¨ta) in sky.
Three parts of the Puru¾a are upwards and the remain-
ing part appears as world.
The final source which is one and indivisible is without
any distinction, hence can not be described. The re-
maining three parts are described. The visible world or
beings are kºara (decaying), its functional identity is called
akºara (non-decaying). The part of a body which is in-
teracting with surroundings is avyaya, which is chain of
transformation. In this sum total of (body+surrounding)
remains the same, so it is called avyaya (inexhaustible).
Since this is beyond the first 2, it is called para. The
Primary source is beyond para also, hence called
par¢tpara. (G¤t¢.15/15-17)
Ûm{d_m¡ nwéfm¡ bmoHo jaíMmja Ed MŸ& ja… gdm©{U ^yVm{Z Hy$Q>ñWmo@ja CÀ`VoŸ&
CÎm_… nwéfñËdÝ`…na_mË_oË`wXmöV…Ÿ& `mo bmoH$Ì`_m{dí` {~^Ë`©ì`` B©ída…Ÿ&&
`ñ_mËja_VrVmo @ h_jamX{n Mmo Î m_…& AVmo @ pñ_ bmo H o $ do X o M à{WV…
nwéfmoÎm_…Ÿ&
I.e.there are two puru¾a in the world-kºara and akºara.
All beings are kºara and the hidden identity is akºara.
Highest puru¾a is different and is called Param¢tm¢ who
enters the three lokas and looks after them. That is Avyaya
(in-exhaustible) and £ºvara (Controller of all). As I
(Avyaya) am beyond Kºara and superior to Akºara also,
I am defined to be Puru¾ottama (Highest Puru¾a) in
Loka (literary) and Veda (scientific) languages-both ex-
isting together.$
2. Jagnn¢tha as Puru¾a -4 31
of Puru¾a which is eternal-
nwéf EdoX§ gdª `X²^Vy § `ÀM ^mì`_²Ÿ&
CVm_¥VËdñ`oemZmo `XÞoZm{Vamoh{VŸ&(nwéf gyº$, 2)
Whatever exists or will be created is Puru¾a only. That
is Eternal (Am¨ta) above (i.e. as source), controller and
is reached by starting from the gross body at the bot-
tom.
4.Puru¾a parts and time- Time (K¢la) is defined as
the perception of change in forms of puru¾a occuring
by action of M¢y¢ (Boundary) created in the uniform
ocean of Rasa. In astronomy, time is defined as of two
types-Nitya (eternal) and Janya (created)-
bmoH$mZm_ÝVH¥$ËH$mb… H$mbmo@Ý`… H$bZmË_H$…Ÿ&
g {ÛYm ñWyb gyú_ËdmÝ_yÎm©íMm_yV© CÀ`Vo (gy`© {gÕmÝV 1/10)
K¢la (time) of one type destroys the world and the
other type is measurable and calculated. This is of two
types-sth¦la (gross) which can be perceived and the
other is micro which can be inferred but not perceived.
Git¢ defines another k¢la which is unchanging-akºaya.
The highest k¢la like Par¢tpara is beyond description as
it has no distinction. Eternal time decays the world and
indicates kºara puru¾a-
H$mbmo@pñ_ bmoH$j`H¥$Ëàd¥Õmo, bmoH$mÝg_mhVw{© _hàd¥Îm…Ÿ& (JrVm 11/32)
Here, the first part gives definition of Nitya-k¢la (eter-
nal time)- This time increases in the direction of decay
of world. Second part looks similar but it gives the cur-
rent work of lord K¨¾´a that he was engaged in dissolu-
tion of the people (Loka means world and people both)
H$mb… H$b`Vm_h_² (JrVm 10/30)
This is definition of Janya K¢la (generated time)-I am
the
32 Vedic View of ¹r¤ Jagann¢tha
time which is used in calculations (i.e. in equations of
physics) Ah_odmj`… H$mbmo YmVmh§ {dídVmo_I
w …(JrVm 10/33)
=This is definition of Akºaya-K¢la (invariant time)-I am
invariant time, holder of world and source of world struc-
tures.
Nitya k¢la (eternal time) is called thermodynamic arrow
of time in modern physics-Second law of Thermody-
namics is stated in many ways. Heat energy is equiva-
lent to work as per the first law, but all the heat energy
is not available. Another implication is disorder (called
Entropy) always increases in any natural process. From
fire, smoke is dispersed in air which increases disorder;
but the reverse can never happen-dispersed smoke can
not re-assemble at source of fire. Processes of nature
are irreversible. A man can slowly become old, but old
man does not become young. A fruit can ripen, but ripe
fruit does not become unripe. Thus, a state of any
object gone once, does not return. Thus, this time is
same as death. Each state of an object dies continu-
ously and finally its identity vanishes.
Though all the beings die slowly and finally vanish,
they do their work and retain the identity till they are
alive. A man changes from child to youth and the be-
comes old. There is change every minute, but he thinks
himsef to be the same person. For others also, his iden-
tity is same. The unseen identity is K¦°astha (i.e. at
mountain top). A mountain is named after its top, simi-
larly man retains its name, identity in spite of continu-
ous change. The regular work of a being or a system is
2. Jagnn¢tha as Puru¾a-4 33
as per time cycles which regulate the work. The peri-
odic events of nature are measured and they are also
guide for our routine-1.Day-Axial rotation of earth-daily
food, sleep, work cycle. 2. Monthly Synodic revolu-
tion of moon-Monthly cycle in women, mental condi-
tions as per phases of moon (origin of word lunatic),
worships on 11th day of lunar month etc. 3.Year-Revo-
lution of earth around sun-Seasonal cycle, agriculture,
finacial, educational sessions etc.
The natural clock formed by motion of sun/moon is
copied in watches-minute hand moves 12 cycles when
hour hand moves 1 cycle. Moon has 12 synodic revolu-
tions when sun has 1 apparent rotation. Artificial vibra-
tions of quartz crystal, pendulum etc. are also used to
measure time. This measurable time only is used in equa-
tions of physics. But there is a problem. Time in me-
chanics depends on the frame of observer. But in elec-
tromagnetic equations, velocity of light does not change
with speed of observer. There is still doubt whether the
time in mechanics and electromagnetic theory should
be taken as same. In all models of 10 dimensional string
theory, there is a time dimension and another time-like
dimension. Being the most difficult to understand, K¨¾´a
calls himself as measurable time.
As part of surrounding, man takes and expels many
things but the sum total remains the same. If we see the
totality, there is no change in the state and we do not
perceive passage of time. This is called conservation
laws of 5 types in physics-(1) Conservation of mass, (2)
34 Vedic View of ¹r¤ Jagann¢tha
Conservation of energy, or sum of mass+energy in quan-
tum mechanics, (3) Conservation of Momentum, (4)
Conserva- tion of Angular momentum, (5) Conserva-
tion of spin or charge in quantum mechanics. The in-
variant puru¾a also has 5 kal¢, but defined differently.
Thus, the comparison of Puru¾a with K¢la is-
Puru¾a K¢la Name in Physics
Kºara Nitya Thermodynamic arrow of time
Akºara Janya Time in equations of physics
Avyaya Akºaya Conervation laws
Par¢tpara Par¢tpara Abstract homogenous source of world
5. Examples of Puru¾a-Puru¾a normally means man,
but in technical sense, it includes not only women but
all living and non-living beings, cosmic and micro struc-
tures. This is explained by examples of human and in-
animate beings which show that same thing is viewed in
4 ways, some of which are visible and some abstract.
(1) Man-This includes women also.
(a) Kºara- Gross physical body seen from outside, felt or
measured is kºara puru¾a which is constantly changing.
(b) Akºara- Despite continuous change, a man is identi-
fied by same name from birth to death. For himself and
for others, he remains the same person. He does his
works in cycles of day, month and year and maintains
the same general personality.
(c) Avyaya-Man as a part of the surroundings is con-
stantly getting something fom outside and releasing from
its body. Intake and output can be matter, energy, heat,
light etc. In that sense it is created by material from
2. Jagnn¢tha as Puru¾a -5 35
surrounding. Surrounding is called sea and its material
are wood. Physical body of man is formed by organic
matter produced by plants, so its class Jagann¢tha is
called d¢ru-brahma (made of wood) and that wood
comes from sea-AXmo `Ômé ßbdVo {gÝYmo… nmao Anyéf_²Ÿ&
VXma^ñd Xwh©Umo VoZ JÀN> nañVa_²Ÿ&(F$H²$ 10/155/3)
(S¢ya´a-commentary)-That wooden idol (of Jagann¢tha)
made without human effort exists on coast of ocean (in
great land of Utkala). Worship that idol, which is not
destroyed by anybody. On its support only, one can
achieve the highest state. A similar verse is in ¹¢kala
branch of §k-`Ômd©_mZwf {gÝYmoñVrao VrUª àÑí`VoŸ&
VXmbä`mW na§ nX§ àmßZmo{V Xwb^ © _²Ÿ(emH$b emIm 8/8/13/3)
The wooden super-human idol (of Jagann¢tha) seen at
sea coast gives highest state on its worship.
Avyaya puru¾a is chain of transformations of that body.
Our body at present moment has arisen from the body
at previous moment. The chain is called a tree-its root is
called source at the top, intermediate stages are branches
and final product is called fruit (this means fruit of a
tree or result of an action-both in sanskrit and in english)-
D$Üd©_by _Y…emI_ídËW§ àhþaì``_²&N>ÝXm§{g `ñ` nUm©{Z `ñV§ doX g doX{dV²&
(JrVm 15/1, `moJ{eImon{ZfX² 6/14)
CÜd©_by mo@dmŠemI Efmo@ídËW… gZmVZ…Ÿ&(H$R>mno {ZfX² 2/3/1)
The tree with roots at top and branches downwards is
called eternal tree (Aºvattha=a+ºva+ttha. ¹va= tomor-
row, aºvattha is that which will not remain tomorrow.
has been called Apple in Bible. But this aºvattha is
eternal).It also means pippala=pib+phala=fruit in which
36 Vedic View of ¹r¤ Jagann¢tha
there is desire. Pippala hs been called Apple in Bible.
Apple also means application of mind). The bodies en-
closed in a (Chhanda) are (transient) like leaves. Only
the person knowing this eternal tree can know the vedas.
Thus physical body is kºara, personality in a life is akºara,
chain of lives or changes in same life is avyaya puru¾a.
(d) Par¢tpara-The above three are individuals, separate
for different persons. Par¢tpara is same for all men, ani-
mals, inanimate, cosmic and micro particles. All are made
up of same electron protons etc. and finally all matter
particles are same as energy. Kºara is with form, other
three are formless.
(2) Tree-(a)Kºara-The structure of plant is kºara
puru¾a. (b) Akºara- The state of a plant from its birth to
death is akºara puru¾a.
(c) Avyaya- Intake of minerals, water, air from surround-
ing and output of leaves, fruit, wood etc. is called avyaya.
(d) Par¢tpara is same for all.
(3) River-(a) Kºara- Physical form of water flow is
Kºara. It increases in floods and declines in summer.
(b) Akºara- The identity of flow channel is same for all
seasons. Whether it dries or changes course, it is called
the same river.
(c) Avyaya- The water cycle starting from evaporation
of sea water, formation of rains and channelizing of rain
water through river from its source to sea is avyaya
puru¾a.(d) Par¢tpara is same for all.
6. Examples from G¤t¢-In different contexts, differ-
ent puru¾a are described. By considering them same,
2. Jagnn¢tha as Puru¾a-6 37
there is a lot of confusion. At one place, G¤t¢ says that
¢tm¢ cannot be destroyed, at other place it tells about
killing ¢tm¢- (¢tma-haty¢ ). At single place also separate
puru¾a are mentioned-hVmo dm àßñ`{g ñdJª {OËdm dm ^moú`go _hr_²Ÿ&
Vñ_mXw{Îmð> H$m¡ÝVo` `wÕm` H¥$V{ZíM`…(2/37)
If killed, you will go to heaven. On winning, you will
enjoy the earth. So arise for war wiith determination.
Here, the killed person is kºara, the person winning war
and enjoying earth is akºara, and the person going to
heaven is avyaya.
Examples of 4 types of puru¾a in G¤t¢ are given below-
(1) Kºara-Here I, you, body etc. indicate akºara puru¾a-
EVmÞ hÝVw{_ÀN>m{_ ¿ZVmo@{n _YwgXy Z (1/35)
Even if I am killed, I do not want to kill them.
`{X _m_àVrH$ma_eó§ eónmU`…Ÿ&(1/45)=If they attack me who
is without weapons and not fighting.
Jwê$Z hËdm.... hËdmW©H$m_m§ñVw (2/5)
By killing elders... Desirous of killing me.
`mZod hËdm (2/6)-By killing whom.....
Xo{hZmo@pñ_Ý`Wm Xoho H$m¡_ma§ `m¡dZ§ Oam (2/13)
As there is infancy, youth, and old age in body....
OmVñ` {h Y«wdmo_¥©Ë`wY«©wd§ OÝ_ _¥Vñ` M (2/27)=Born person defi-
nitely dies, dead is definitely reborn (as avyaya).
Aì`º$mXr{Z ^yVm{Z ì`º$ _Ü`m{Z ^maV (2/28)
All beings exist in middle only, before and after, they
are non-existant.
emara§ Ho$db§ H$_© (4/21)-Actions are by body only.
Zd Ûmao nwao Xohr (5/13)-Body has 9 gates.
38 Vedic View of ¹r¤ Jagann¢tha
ní` _o nmW© ê$nm{U (11/5)
O P¢rtha ! see my forms.
ÑîQ²dm {h Ëdm§ (11/24)
After seeing you....
_`¡d¡Vo {ZhVm… nyd©_od (11/33)
They have been killed by me already.
ÑîQ²d>o_§ _mZwf§ ê$n§ (11/51)
Seeing this human form of yours.
BX§ eara§ H$m¡ÝVo` joÌ{_Ë`{^Yr`Vo (13/1)
O son of Kunt¤ ! This body is called field.
ja… gdm©{U ^yVm{Z (15/16)
All beings are kºara.
H$e©`ÝV… earañW§... (17/6)
(Elements) within the body pull (towards desires etc.).
Z {h Xoh^¥Vm eŠ`§ (18/11)
Persons with body sense cannot (leave bondage of
karma).
gd©^Vy fo w `oZH¡ $§ ... A{d^º$§ {d^ºo$fw (18/20)
Which is one among all beings..... indivisible among dif-
ferent objects.
(2) Akºara puru¾a- I, we, names indicate personality-
_m_H$m… nmÊS>dm…-(1/1)
Sons of mine and P¢´²u...
_XW} Ë`º$ Or{dVm…(1/9)
Persons leaving their lives for me....
_mYd… nmÊS>díM¡d (1/14)
M¢dhava and P¢´²avas too ......
AZm{eZmo@à_o`ñ` (2/18)
Who is without end and measure, his .....
2. Jagnn¢tha as Puru¾a-6 39
Z Om`Vo _¥`Vo dm H$Xm{MÞm`§ ^yËdm ^{dVm dm Z ^y`…Ÿ&
AOmo {ZË`§ emídVmo@`§ nwamUmo Z hÝ`Vo hÝ`_mZo earaoŸ&& (2/20)
¡tm¢ is neither born nor dead, it is neither created nor
exists nor it will change in future. It is unborn, eternal,
oldest. It neither kills nor is killed in the destroyed body.
Z¡Z§ {N>ÝXpÝV eóm{U Z¡Z§ Xh{V nmdH$…Ÿ&
Z M¡Z§ ŠboX`ÝË`mnmo Z emof`{V _méV…Ÿ& (2/23)
Weapons do not cut, nor fire burns it (¢tm¢). It is not
wet by water, nor dried by air.
Xohr {ZË`_dÜ`mo@`§...(2/30)
Resider in body can never be killed.
Vñ_mXw{Îmð> H$m¡ÝVo`..... (2/37)
So arise, o son of Kunt¤.
pñWVàkñ` H$m ^mfm g_m{YñWñ` Ho$ed (2/54)
What is the language of man having equinamity and in
sam¢dhi ( in union with supreme).
Vñ`m§ OmJ{V© g§`_r (2/69)
Self controlled man is awake (where others are sleep-
ing).
~«÷mja g_wX^ ² d_² (3/15)
Brahma (matter) is evolved from Akºara.
Ah‘>ma {d_yT‹ >mË_m H$Vm©h{_{V _Ý`Vo (3/27)
A person blinded by pride thinks himself to be doer.
nmn§ Ma{V nyéf… (3/36)
Puru¾a (akºara) commits sin.
BpÝÐ`m{U namÊ`mhþ[apÝÐ`oä` na§ _Z…Ÿ&
_ZgñVw nam ~w{Õ`m} ~wÕ…o naVñVw g… (3/42)
Indriya (organs of action and sense) are par¢ (beyond
matter), mana (mind) is beyond that. Buddhi (logical
thought) is beyond mind. Beyond mind is that (akºara).
40 Vedic View of ¹r¤ Jagann¢tha
{dÚm{dZ` gånÞo ~«m÷Uo J{d hpñV{ZŸ&
ew{Z M¡d ídnmHo$ M npÊS>Vm… g_X{e©Z…Ÿ&(5/18)
Pa´²ita (learned) thinks all as equal-a br¢hma´a with
knowledge and courtsey, a cow, elephant, dog, and out-
caste.
AmË_m¡nå`oZ gd©Ì g_§ ní`{V `mo@OwZ© Ÿ& (6/32)
The person (akºara) who sees equal by comparing with
self-O Arjuna !
Aja§ ~«÷ na_§ (8/3)
Akºara Brahma is supreme.
Vñ_mÎd_w{Îmð> (11/33)
Therefore, you (akºara) arise.
EVÚmo do{Îm V§ àmhþ… joÌk B{V V{ÛX…&(13/1)
The puru¾a who knows the body is called kºetraj¬a
(knower of the field).
Hy$Q>ñWmo@ja CÀ`Vo (15/16)
Hidden identity is called akºara.
`Ì `moJío da…$H¥$îUmo `Ì nmWm} YZwYa© … (18/78)
Where K¨¾´a-master of yoga and Arjuna-master of weap-
ons are present.
(3) Avyaya Puru¾a- This is chain of transformation in
same body or successive births.
ZaHo$ {Z`V§ dmgmo& (1/44)
Destined to stay in hell.
dmgm§{g OrUm©{Z `Wm {dhm` Zdm{Z J¥†m{V Zamo@nam{UŸ&
VWm earam{U {dhm` OrUm©Ý`Ý`m{Z g§`m{V Zdm{Z XohrŸ&&(2/22)
As a man changes old clothes for new, he (avyaya) leaves
old body and adopts the new.
OmVñ` {h Y«dw mo_Ë¥© `wYd©w« § OÝ_ _¥Vñ` M (2/27)
2. Jagnn¢tha as Puru¾a-6 41
Born person (avyaya) definitely dies, and dead is re-
born.
AÞmX²>^dpÝV ^yVm{Z..... (3/14)
Beings are created from food (Transformation is avyaya).
~hÿ{Z _o ì`VrVm{Z OÝ_m{Z Vd MmOw©Z (4/5)
There were many lives of mine (of K¨¾´a) and yours
Arjuna.
~«÷¡d VoZ JÝVì`§ (4/24)
Brahma only is his destination.
~hÿZm§ OÝ_Zm_ÝVo (7/19)
After many lives.
`… à`m{V g _X²^md§ (8/6)
Who departs with mind in Me.
à`mU H$mbo _Zgm MboZ (8/10)
At time of departing (from world), mind is mover.
_m_wnËo ` Vw H$m¡ÝVo` nwZO©Ý_ Z {dÚVo (8/16)
After reaching me, there is no re-birth.
`moJr na§ ñWmZ_wn{¡ V{Xì`§Ÿ& (8/28)
Yog¤ attains the supreme divine place.
Vo V§ ^wŠËdm ñdJ© bmoH§$ {demb§ jrUo nwÊ`o _Ë`©bmoH§$ {depÝV& (9/21)
After enjoying grand heavens, they return to mortal world
after exhausting their good deeds.
D$Üd©_by _Y…emI_ídËW§ àmhþaì``_²Ÿ&
N>ÝXm§{g `ñ` nUm©{Z `ñV§ doX g doX{dV²Ÿ&(15/1)
The reverse tree with roots above and branches down-
wards is called Avyaya (eternal) Aºvattha (P¤pala tree-
Apple of Bible), whose leaves are chhandas (limited in a
boundary form). Only knower of this tree can under-
stand the Vedas.
CÎm_… nwéfñËdÝ`… na_mË_oË`wXmöV…Ÿ&
`mo bmoH$Ì`_m{dí` {~^Ë`©ì`` B©ída…Ÿ&15/17)
42 Vedic View of ¹r¤ Jagann¢tha
who enters the three lokas and controls and maintains
as Avyaya £ºvara (lord).
`ñ_mËja_VrVmo@h_jamX{n MmoÎm_…Ÿ&
AVmo@pñ_ bmoHo$ doXo M à{WV… nwéfmoÎm_…Ÿ&(15/18)
As I (Avyaya) is beyond Kºara and superior to Akºara
also, I am the first (prathita) or Puru¾ottama (Highest
Puru¾a) in loka (language of talk) and in Veda (Sci-
ence)-existing together.
(4) Par¢tpara- This is final oneness and beyond any de-
scription.
AmíM`©dËní`{V H$píMXoZ§ AmíM`©dÛX{V VW¡d MmÝ`…Ÿ&
AmíM`©dÀM¡Z_Ý`… ûm¥Umo{V lwËdmß`oZ§ doX Z M¡d H$píMV²Ÿ& (2/29)
Some see it with surprise, some others talk or listen to it
with surprise, but none can know it even after listening.
AÜ`m` 10 VWm 11 _| {d^y{V VWm {dídê$nŸ-All descriptions of great-
ness in chapter 10 and World form in chapter 11 are
Par¢tpara.
_æ`mdoí` _Zmo `o _m§ {ZË``wº$ CnmgVo (12/2)
Those whose mind is constantly engaged in me and al-
ways remain with me and worship.
_{` MmÝ`Ý``moJoZ ^{º$aì`{^Mm[aUrŸ&(13/10)
With unwavering devotion and sole atachment with me
...
__¡dm§emo OrdbmoHo$Ÿ&(15/7)
All beings are my part.
B©ídamo@h_h§ &(16/14)
I am the £ºvara (Lord).
_Ý_Zm ^d _X²^º$mo _ÚmOr _m§ Z_ñHw$éŸ&
_m_od¡î`{g gË`§ Vo à{VOmZo {à`mo@{g _oŸ&(18/65)
Set mind in Me, be My devotee, work for Me and salute
2. Jagnn¢tha as Puru¾a-7 43
Me, then you get Me and be My favourite.
gd©Y_m©Ýn[aË`Á` _m_oH$§ eaU§ d«OŸ&
Ah§ Ëdm§ gd© nmnoä`mo _moj{`î`m{_ _m ewM…Ÿ&(18/66)
Leave all attempts and come to My shelter. I will clear
you from all sins, do not worry.
7. Reverse tree- As per Saundarya lahar¤
9
123456789012345678
123456789012345678
Spheres 123456789012345678
Sketch God Vowel Corresponding Chakras
123456789012345678
123456789012345678
123456789012345678
Svayambh¦ 123456789012345678
123456789012345678 consonants in human Body
123456789012345678
123456789012345678
(Universe) 123456789012345678 1011 Points
Brahm¢ A h Viºuddhi
(Grand)
123456789012345678
123456789012345678
(Throat Centre)
123456789012345678
123456789012345678
1011 Points
123456789012345678
123456789012345678
123456789012345678
123456789012345678 Vi¾´u
Parame¾°h¤ 123456789012345678 I y An¢hata
123456789012345678
123456789012345678 (Encloser)
(Galaxy) (Heart)
Brahm¢´²a,
or Goloka

Saura Indra U v Sv¢dhi¾°h¢na


(Solar system) (Fuel) (Navel)

Ch¢ndra Soma § r Ma´ip¦ra


(Sphere of moon (dispersed (spine base)
Orbit) Energy)
Bh¦ Agni µ l M¦l¢dh¢ra
(Earth) (Condensed (Between urine
Energy) and stool paths)
Explanations-(1)Three trees-There are three reverse
trees-Cosmological (¢dhidaivika), Physical
(¢dhibhautika), Human (¢dhy¢tmika). Human tree is exact
image of cosmologial tree. Physical tree is map of cos-
mic tree and a
44 Vedic View of ¹r¤ Jagann¢tha
combination of various human trees.These three sys-
tems are mentioned at start of G¤t¢ chapter 8
(2) Reverse tree-Tree is sequence of creation. The
source is called root and up. Streams of changes are
branches. Physical products are leaves enclosed within
boundary (chhanda). Final consumable is fruit. While
the chain of transformation is permanent like tree, the
products are transient like leaves. The total of mass,
energy, momentum etc. remain constant in a change, so
it iscalled avyaya (vyaya= spending, prefix a is its re-
verse). It is called Aºvattha- ºva=tomorrow, a=not, ttha=
remain. No object will remain in future, so it is aºvattha.
But tree of change is permanent aºvattha. Aºva =horse,
in general it means driving force like see-winds, engines
of vehicles and machines. The force and motion caus-
ing change in universe is also aºva. The chain in that
aºva is aºvattha.
(3) 5 Elements-As per nature of matter the 5 stages of
creation are like 5 elements-Svayambh¦ (=self created)
is very rare matter like ¢k¢ºa (sky), motion starts from
galaxy, so it is v¢yu (air). Its point is sun which is burn-
ing like fuel, so it is Indra (indha=to burn). As radiation,
Indra is everywhere and is transformed into all objects,
so Sun is ¢tm¢ (soul) of universe. In solar system, zone
near earth has balanced energy and matter, so it is soma
(spread matter or energy) indicated by sphere contain-
ing moon orbit. Last product is earth which is dense
matter, so it is called Agni (=fire, i.e. dense matter;
dense heat energy is normally called agni ).
(4)Two sources-Original source of all is Brahma which
is
2. Jagnn¢tha as Puru¾a-7 45
rasa i.e. uniform or homogenous (same in all places),
isotropic (same in all directions) and steady (same in all
times). Three way sameness is called tri-satya. There
are many or thousand ways of creation from that, so it
has 1000 branches called Balº¢. Its image in human
body is chakra of 1000 edges (sahasr¢ra) at crown of
head. Creation started by desire. That mana (mind) was
in vacuum, so it is called ¹vovas¤yasa (living in vacuum)
mana (mind). Its image in human body is centre of brain
called ¡j®¢ (command) chakra. because it directs our
actions. Sequence of creation is-
AgÛm BX_J« AmXrV²Ÿ& VVmo d¡ gXOm`VŸ& VXmË_mZ§ ñd`_Hw$éVŸ& `Û¡ VËgwH¥$V§
agmo d¡ g…Ÿ& ag§ øodm` bãÜdm@@ZÝXr ^d{V(V¡{Îmar` Cn.2/7/1,2)
gmo@H$m_`V²Ÿ& ~hþñ`m§ àOm`o`o{VŸ&... VËg¥îQ²>d>m VXodmZwàm{deV²Ÿ&(2/6/4)
Vñ_mÛm EVñ_mXmË_Z AmH$me… gå^yV…Ÿ& AmH$memÛm`w…Ÿ& dm`moa{½Z…Ÿ&
A½Zoamn…Ÿ& AX²ä`… n¥{WdrŸ& (2/1/3)
In beginning there was asat (in-tangible) only. From that
arose sat (which can be felt or observed). Then He made
himself. He is rasa (uniform matter) only. On getting
rasa, one feels happy, so rasa means ¢nanda (happi-
ness) also (2/7). He desired. I should become many by
creation... After creation, He entered in it (2/6/4). From
Him, the Supreme soul, was created sky (¢k¢ºa). From
sky arose v¢yu (air, motion). From v¢yu, arose ¢pah
(water=dispersed matter or soma). From ap was cre-
ated P¨thiv¤ (solid condensed matter, earth)-(2/1/3)
(5) 5 Agnis-Final stage earth is called padma (=lotus)
because it is place of pada (foot) which is lowest or last
in body. As final condensation, this is agni (fire), but in
46 Vedic View of ¹r¤ Jagann¢tha
general, all the stages are contractions from formless
rare matter, so they are agni. Among these 5 agnis, we
do not feel the changes in Svayambh¦ and Parame¾°h¤
ma´²alas, being very large and of long periods. We per-
ceive the joint effects of sun, moon and earth, so they
are called three eyes of ¹iva. These 3 agnis are called
N¢chiketa (mixed), chiketa=distinct-
F$V§ {n~ÝVm¡ gwH¥$Vñ` bmoHo$, Jwhm§ à{dï>m¡ na_o namÕ}Ÿ&
N>m`mVnm¡ ~«÷{dXmo dXpÝV, nÄMm½Z`mo `oM {ÌUm{MHo$Vm…(H$R>.Cn.1/3/
1)
Persons drinking §ta (doing right) and with good deeds
in this world, go to the largest guh¢ (cave) of size of
1017 (par¢) yojanas. The universe is called mix of shadow
and light by knowers of Brahma. There are 5 agnis out
of which 3 are N¢chiketa (mixed).
A{¾_yÕ© m© Mjwfr MÝÐgy`m£, {Xe… lmoÌo dmp½dd¥VmíM doXm…(_wÊS>H.$2/1/4)
Agni (fire) is forehead (third eye of ¹iva there), two
eyes are Moon and Sun. Directions are ears and de-
scription of space (v¢k also means word) are vedas.
3 eyes of ¹iva=Sun+moon+earth=U+§+µ=Hulhuli (Holi)
Thus on any auspicious moment, ¹iva is called through
these letters whose steady pronunciation is hulhuli, writ-
ten Holi in language. In English also, holy means sa-
cred.
Vpñ_pÝhaÊ_`o nÙo ~hþ `moOZ {dñV¥VoŸ& gd© VoOmo JwU_`o nm{W©d¡b©jU¡d©¥VoŸ&
VÀM nÙ§ nwam ^yV§ n¥{Wdrê$n_wÎm__²Ÿ& Zmam`U g_wX²^yV§ àdXpÝV _hf©`…Ÿ&&
(nÙ nwamU g¥{ï> IÊS> 40/2-3)
In that golden padma (lotus) of several (1000) yojanas,
all energy, matter condensed (p¢rthiva=condensed or
solid). That lotus took the shape of earth. Great sages
say, it arises from N¢r¢ya´a (living in water or spread of
Ëdm_½Zo nwîH$amXÜ`Wdm© {Za_ÝWVŸ& (F$H²$.6/16/13)
O Agni ! You were churned by Atharv¢ (non-changing
Brahma) from Dadhi (=curd, solid matter around sun).
Sea of curd is of same size as earth orbit in Bh¢gavata
pur¢´a, part 5.
(6) Agni and soma -Agni is dense and soma is rare
dispersed matter or energy. Agni becomes soma by
dispersing of radiation in straight line called ¹raddh¢
(ºrav¢=straight line, dh¢=held).
lÕËñd gmoå`o{V (N>mÝXmo½` Cn.6/12/3)
Soma is created by ºraddh¢.
gmo__Ü`o hþVmeZ…(Ap½Z…)-(_¡Ìm`Ur Cn.6/38)
Agni is at centre of Soma (it disperses from central agni
).
Earth as dense matter is agni, it is at centre of moon
orbit which is zone of soma. Sun as densest energy is
also Agni (fire) around which there are layers of soma
of varying density, graded in 3 zones-at distances of
100, 1000, and 105 diameters of sun from sun. First
zone at 100 diameter is moon orbit with earth at centre-
eVerf© éÐ e_Zr`_², h d¡ VÀN>Vé{Ð`{_Ë`mMjVo namo@j_² (eVnW ~«m.9/
1/1/7)
Rudra at 100 heads (100 diameters of sun) is calm
(º¢nta), so it is called ºata (=100) indirectly.
eV `moOZo h dm Ef (Am{XË`…) BVñVn{V (H$m¡frV{H$ ~«m.8/3)
This ¢ditya heats here within 100 yojanas (=100 diam-
eters of sun).
ghò§ h¡V Am{XË`ñ` aí_`…(O¡{_Zr` Cn.~«m.1/44/5)
Brightness of ¡ditya is in zone of 1000 (diameters of
sun). Agm¡ `ñVm_«mo AéU CV ~^«…w gw_“b…Ÿ&
48 Vedic View of ¹r¤ Jagann¢tha
`o M¡Z§ éÐm A{^Vmo {Xjw {lVm… ghòemo hoS> B©_hoŸ&(dm.`Ow.16/6)
Beyond this yellow white brightness of sun lies copper-
red colour at 1000 yojana (sun-diameter) distance.The
fierce rudras are removed at this place.
^y_`o m}OZ bjo Vw gm¡a§ _¡Ì`o _ÊS>b_²Ÿ&
bjm{ÔdmH$añ`m{n _ÊS>b… e{eZ… pñWV_²Ÿ& ({dîUw nwamU 2/7/5)
Maitreya ma´²ala of sun=10 5 x yojana of earth. Earth
yojana =1000 parts of earth diameter. Then, sun
body=100 earth size or 105 yojana. Solar field=105 x
earth orbit or 107 x sun diameter. Moon orbit diam-
eter=105 yojana. From sun body, it is 100 diameter or
105 yojana, taking its 1000 part as yojana as for earth.
_hÎmËgmo_mo _{hfíMH$ma Anm§ `X²J^} Ad¥UrV Xod_² (F$H²$ 9/17/41)
In womb of Ap (galactic matter), the soma of Mahar-
loka (sphere of 1500 light year diameter in spiral arm of
galaxy containing sun) is called Mahi¾a (=buffalo) within
which devas are created due to zones of light created
by sun (in that darkness)-It has spread of alcohol which
makes a man dull and heady as buffalo.
BX§ {dîUw{d©MH«$_o ÌoYm {ZXYo nX_² (F$H²$ 1/22/17)
This is vikrama (valour) of Vi¾´u, who has put his feet
at three places.
V{ÛîUmo… na_§ nX§ gXm ní`pÝV gya`…(F$H²$ 1/22/20)
Last limit of step of Vi¾´u is seen as collection of suns
(galaxy is last limit till which sun can be seen as a point
as per S¦rya-siddh¢nta 12/86). Or, scholars see the limit
of Vi¾´u. (Cells in human brain are equal in number to
stars in galaxy, so s¦rayah means suns or scholars-both).
2. Jagnn¢tha as Puru¾a-7 49
(7) S¦tras of Maheºwara-Maheºwara (=Lord of Mahar-
loka=¹iva) started the creation by sounding his double-
cone (called ±amaru) organ 14 times. This gave rise to
14 lokas (grades of living beings). The sounds are 14
groups of sounds which are basis of tantra and grammer
both. Grammer of P¢´ini is based on codes formed by
these letter groups. Tantra and cosmology is explained
by K¢ºik¢ of Upamnyu. Letters of this group are key
words in mantras of Islam and Hindu tantra both. The
first 5 letters are the root vowels (Svara) of Sanskrita
and they indicate the sequence of cosmic creation. The
first 5 consonants are corresponding sounds pronounced
from same place in mouth. They are called inner sounds
as they are caused by breath from deeper part of stom-
ach and indicate corresponding systems of human body
which are part of cosmic structures. The 5 root vowels
are in fist 2 s¦tras-
ABCU²Ÿ& F$b¥H²$Ÿ& (A, I, U, §, µ)
The first 5 consonants also occur in 2 s¦tras (4+1 here)-
h`daQ²>Ÿ& bU²Ÿ& (h, y,v, r, l )
The last half letters without vowel are markers indicat-
ing end of s¦tra. For yogic practice, sv¢dhi¾°h¢na is at
base of spine, and above it, ma´ip¦ra is behind navel.
All points in vertebrae are centers of various aspects of
body. However, taking parallel to creation (s¨¾°i) se-
quence (krama), position of these are interchanged. This
is called s¨¾°i-krama indicated by verse 9 of Saundarya-
lahar¤ by ¹ankar¢ch¢rya-
_ht _ybmYmao H$_{n _{Unyao hþVdh§, pñWV§ ñdm{Yð>mZo ö{X _éV_mH$me_wn[aŸ&
_Zmo@{n ^«_y Ü`o gH$b_{n {^Ëdm Hw$bnW§, ghòmao nÙo gh ah{g nË`m {dha{gŸ&
50 Vedic View of ¹r¤ Jagann¢tha
=The primordial power resides in m¦l¢dh¢ra as earth
ele-
ment, in ma´p¦ra as water, in sv¢dhi¾°h¢na as fire, in
heart chakra (an¢hata) as air, and as sky above it (in
viºuddhi). By piercing all these, it reaches mana (mind)
behind eyebrow-centre (¢j®¢) and reaches abode of its
master in sahasr¢ra.
(8) Measure of structures-Measures of all these
structures are given at several places in vedas and pur¢´as
in 7 units of length-(1)Nara (human) yojana=32,000
hands (L¤l¢vat¤ of Bh¢skara-II, chapter 1. (2) Bh¦ (earth)
yojana-1000 or 1600 parts of earth diameter or 3000/
5000 parts of circumference (3) Bha (=27, or constella-
tions numbering 27) yojana=27 times earth yojana in
s¦rya-siddh¢nta, for distances of sun, starry planets, and
size of galaxy. Here, earth yojana=1600 parts of
diameter=about 8 km. (4) Light yojana in Bh¢gavata
pur¢´a (3/11)=distance travelled by light in tru°i time
equal to 33,750 parts of second. (5) Dh¢ma yojana in
(§k 10/189/3, 1/123/8) of 2 types-(a) Kºara dh¢ma=1/
20 of earth circumferenc=55.5 Kms. (b) Akºara dh¢ma-
Measure of cosmic levels in exponential scale is equal
to akºara (syllable) numbers of chhandas (meter of poem).
Distance of dh¢ma number n =r x 2 (n-3) . (6) Sun diam-
eter (=13,92,000 kms.) has been called yojana for size
of structures in solar system in pur¢´as. (7) Pram¢´a
yojana is defined in Jaina astronomy texts as 500 ¢tm¢
yojanas, where ¢tm¢ yojana is diameter of sun (which is
¢tm¢ or soul of world). Measures of lokas higher than
solar system are successively in units bigger than solar
diameter by 500 times at each step in pur¢´as.
2. Jagnn¢tha as Puru¾a-7 51
3 earths and 3 skies and their measures are summarized
in Vi¾´u pur¢´a-
n¥Ïdr -a{dMÝÐ_gmo `m©dÝ_`yI¡ad^mñ`Vo &
g g_wÐ g[aÀN>b¡ m VmdVr n¥{Wdr ñ_¥Vm ({dîUw nw. 2/7/3)
Earth is defined as the zone lighted by sun and moon,
and in each earth, its parts are called seas, mounts,
rivers.
Thus, the 3 earths are-(1) Planet earth lighted by sun,
moon both, (2) solar system lighted by sun, (3) galaxy
being the last limit of sun rays. Their skies are, solar
system, galaxy and universe.
`mdËà_mUm n¥{Wdr {dñVma n[a_ÊS>bmV² &
Z^ñVmdV² à_mU§ d¡ ì`mg _ÊS>bVmo {ÛO Ÿ&& ({dîUw 2/7/4)
Whatever is the size (diameter and circumference) of
earth
(compared to human size), the same is the size of its
sky starting from earth.
Thus, starting from man, earth, solar system, galaxy,
universe are successively bigger by 107.
Thus, the solar system lighted by sun is given in these
units-
(1) It is zone up to which light reaches in 1 year-Am{XË`mo d¡
g§dËga…Ÿ& (2) 107 times earth size (3) 14 lakh times 500
earth diameter is radius, (4) Diameter of ratha (body) of
solar system is 157 x 105 sun diameters, (5) 230 x earth
size, (6) Covered by 7 alyers of air successively bigger
by 10 times (7) Earth/man=Solar system/earth.
Solar system has neither been measured nor defined in
modern astronomy. But sizes of galaxy, its spiral arm,
universe, or its visible part (tapa loka) are given in vedas.
(9) Particles in world -¹atapatha br¢hma´a (10/4/4/
52 Vedic View of ¹r¤ Jagann¢tha
tells that number of lights or stars is same as number of
lomagatta. Loma is hair on skin, its root (gartta) is cell,
so lomagartta is cell or hairs on skin. The same ¹atapatha
(12/3/2/5) gives lomagartta as about 75,000 parts of a
second and tells that lomagarttas number is same in
puru¾a and samvatsara. Units of time are defined as 15
parts at each stage starting from muh¦rta, which is 15
parts of day of 12 hours=48 minutes. Units lower than
muh¦rta (1/15th each time) are-kºipra,etarhi, id¢n¤,
pr¢´a, ana (or aktana), nime¾a, lomagartta, sved¢yana.
Sved¢yana is 11,20,000 parts of a second, light travels
about 270 meters in that time. Rain drops come from
that distance (i.e. retain their form), so it is called sveda
(water drop) ayana (motion).
Thus, there are 1012 lomagarttas in puru¾a which is10
times bh¦mi-g (nwéf…)^yq_ {dídVmo d¥ËdmË`{Îmð>V² Xem“xb_²Ÿ(nwéfgyº$
1)Ÿ& Thus, there are 1011 stars in galaxy, and same num-
ber of galaxies in universe. In this sense, galaxy, solar
system up to man are successive images of universe-
g EojV àOmn{V…(ñd`å^y…), B_§ dm AmË_Z… à{V_m_g¥{jŸ& AmË_Zmo øoV§
à{V_m_g¥OVŸ& Vm dm EVm… àOmnVoa{YXodVm Ag¥Á`ÝV-1.Ap½Z…(VX²J{^©Vmo
^y{nÊS>íM), BÝÐ…(VX²J{^©V…gy`í© M), 3.gmo_…(VX²J{^©VíMÝÐíM), 4.na_oð>r
àmOmnË`…(ñdm`å^wd…)Ÿ& (eVnW ~«m.11/6/1/12-13)
Thus desired Praj¢pati (creator)-I will create my repli-
cas. Then he created his images and their presiding
devat¢-1.Agni for earth, 2.Indra for Sun, 3.Soma for
moon, 4. Parame¾°h¤ for galaxy created by Praj¢pati.
8. Link of man with worlds-In addition to aspects
of human bodies as part of various structures of world,
there
2. Jagnn¢tha as Puru¾a-8 53
is a dynamic link between ¢tm¢ as images of them-
(a) Avyakta ¢tm¢ satya-s¦tra Svayambh¦ Instanta-
neous
(b)Yaj®a-¢tm¢ §ta-s¦tra Parame¾°h¤ -Speed of mind
Su¾umn¢ Brahma-randhra
(c) Vij®¢na-¢tm¢ ¡j®¢ Sahsr¢ra
A´u-path (Lane)
Sun-ray Sun With speed of Light
Mah¢patha (highway)

Mah¢na-¢tm¢ ¹raddh¢-s¦tra Moon-orbit


(d) Praj®¢na-¢tm¢ Moon
Two ¢tm¢ of mind With speed of light or gravitation
Notes-(1) Avyakta (abstract) ¢tm¢ and Brahma are one
and same. They are always linked. Sun is ¢tm¢ of world
in the sense that it is middle of cosmic structures and
lower worlds are dependent on its light. As collection of
suns only, galaxy is lighted-
gy`© AmË_m OJVñVñWwfíM (F$H²$.1/115/1,AWd©.13/2/35,20/
107/14, dmO.`Ow.7/42,13/46, V¡{Îmar` g§.1/4/43/1,2/4/
14/4,V¡.~«m.2/8/7/3, EoVao` AmaÊ`H$.3/9, V¡.Am.1/7/6,2/
13/1, {Zéº$.12/16)
Image of sun in human body is Vij®¢na-¢tm¢ control-
ling intellect (buddhi). It is linked with sun at speed of
light. It is located in heart. In each person, link from
heart starts upwards via su¾umn¢ (central energy flow
in vertebral canal) till ¢j®¢ (center of brain) and then up
to crown of head (sahsr¢ra) via brahma-randhra (hole
leading to Brahma). The path in each man is called
54 Vedic View of ¹r¤ Jagann¢tha

a´u-patha (by-lane). From there, it goes to sun on joint


path by light rays. It is described at many places-
VXoVo íbmoH$m ^dpÝV-AUw… nÝWm… {dVV… nwamUmo _m§ ñn¥ï>m@o Zw{dÎmmo _`¡dŸ&
VoZ Yram A{n`pÝV ~«÷{dX… ñdJª bmoH${_d D$Üdª {d_wº$m…Ÿ&&8Ÿ&&
Vpñ_ÄNw>Šb_wV Zrb_mhþ… {n“b§ h[aV§ bmo{hV§ MŸ&
Ef nÝWm ~«÷Um hmZw{dÎmñVoZ{¡ V ~«÷{dËnwÊ`H¥$Îm¡OgíMŸ&&
(~¥hXmaÊ`H$ Cn{ZfX².4/4/8,9)
These are the verses in this matter-since ancient times
very fine paths are described which touch me with (101)
nerves and I have realized with experience. By that path
learned knowers of Brahma have left this body for pleas-
ant higher worlds. This path is stated of different colours-
white, blue, brown, green, red also. These paths are
linked finally to supreme God. Knowers of Brahma, do-
ers of good, and energetic persons can tread this path.
AW `m EVm öX`ñ` ZmS>çñVm… {n“bñ`m{UåZpñVð>pÝV ewŠbñ` Zrbñ` nrVñ`
bmo{hVñ`oË`gm¡ dm Am{XË`…{n“b Ef ewŠb Ef Zrb Ef nrV Ef bmo{hV…(1)
VÚWm _hmnW AmVV C^m¡ J«m_m¡ JÀN>Vr_§ Mm_w§ M¡d_od¡Vm Am{XË`ñ` aí_`
C^m¡ bmoH$m¡ JÀN>ÝVr_§ Mm_w§ Mm_wî_mXm{XË`mËàVm`ÝVo Vm Amgw ZmS>rfw Amä`mo
ZmS>rä`… àVm`ÝVo Vo@_wpî_Þm{XË`o g¥ám…(2)..AW `Ì¡VXñ_mÀN>aramXwËH«m_Ë`W¡
V¡ a o d apí_{^ê$Üd© _ mH« m _Vo g Amo { _{V dm hmo Û m_r`Vo g
`mdpËjß`o Ý _ZñVmdXm{XË`§ JÀN>Ë`o V Û¡ Ibw bmo H $Ûma§ {dXw f m ànXZ§
{ZamoYmo@[dXwfm_²(5)(N>mÝXmo½` Cn{ZfX².8/6/1,2,5)
Now the descent by vertical nerve is described. The
nerves of heart are with very fine brown essence of
food. Similarly white nerves are with fine essence of
white food. Same is case with blue, yellow, red
nerves.This ¡ditya (sun rays) are of brown,white,
blue,yellow and red colour(1).Example is given of high
2. Jagnn¢tha as Puru¾a -8 55
way and by lane-they go to both near andfar villages.
Similarly, sun rays go to this world and higher worlds
also. Rays come out of sun and spread everywhere and
enter these nerves.
ê$n§ ê$n§ _Kdm ~mo^dr{V _m`m…H¥$ÊdmZñVÝd§ n[a ñdm_²Ÿ&
{Ì`©{Ôd… n[a_whÿÎm©_mJmV² ñd¡_©ÝÌ¡aZ¥Vwnm F$VmdmŸ&& (F$H²$.3/53/8)
Maghav¢ (all pervading radiation called Indra) takes all
forms by enclosing himself (pari sv¢m) in m¢y¢ (bound-
aries). This message (mantra) of Indra comes to beings
on earth living in §ta, and goes back to sun 3 times in a
muh¦rtta(=48 minutes)
{Ìh© dm Ef (_Kdm-BÝÐ…-Am{XË`…-gm¡aàmU…) EVñ`m _whÿÎm©ñ`o_m§ n¥{Wdr
g_ÝV… næ`}{V(O¡{_Zr` ~«m.Cn{ZfX² 1/44/9)
(Explanation of §k verse)-This (Maghav¢=spread of ra-
diation) within a muh¦rtta makes a cycle round this earth.
~« ÷ gy Ì (4/2/17-20)-1-VXmo H $mo @ J« Á dbZ§ VËàH$m{eVÛmamo
{dÚmgm_Ï`m© -ÎmÀN>ofJË`Zwñ_¥{V`moJmÀM hmXm©ZwJ¥hrV… eVm{YH$`mŸ&
(When the vij®¢na-¢tm¢ has to depart), exit of its house
is lighted, and from that lighted gate it choses the re-
maining (other than 100) path out of heart by its power
of discrimination (vidy¢-s¢marthy¢t) and due to rem-
nants of past memory and yoga.
2-aíå`ZwgmarŸ&=The motion of ¢tm¢ follows light rays (with
speed of light)
3-{Z{e Zo{V MoÞ gå~ÝYñ` `mdÔoh^m{dËdmÔe©`{V MŸ=This motion
does not depeend on sun-rise, it works in night also as
the nerve (path) with light speed remains as long as the
body exists.
4-AVíMm`Zo@{n X{jUoŸ&Similarly , it works when sun is in
southward motion (when its light is decreasing)
56 Vedic View of ¹r¤ Jagann¢tha
_¡Ìm`Ur Cn{ZfX² (6/30) ^r Ðï>ì`Ÿ&
9. Detailed 18 classes of ¢tm¢-Pa´²ita Madhus¦dana
Ojh¢ and his Disciple Pt. Mot¤l¢l Sharma of Jaipur in
their books on ¡tm¢ and its motion, have described 18
classes of ¢tm¢. This is summarized in-Vedic Concept
of ¡tm¢- by ¹r¤ A.S.Ramnathan, published by Rajsthan
Patrika Prakashan, Jaipur. Here, only brief indication
will be given-
Am¨ta-¢tm¢

Pr¢´a ¡p V¢k Anna Ann¢da

Avyakta Yaj®a Vij®¢na Mah¢na ¹ar¤ra


(formless) (productive) (Intellect) (Material) (Body)
Svayambh¦ Parame¾°h¤ Saura Ch¢ndra P¨thiv¤

1.Antary¢m¤ 1.Chid¢tm¢ 1.Vijn¢na 1.¡k¨ti 1.¹ar¤ra


2. S¦tra 2.Yaj®a 2.Daiva 2.Prak¨ti 2.Hansa
3.Veda 3.Aha¬k¨ti
3.Vaiºv¢nara 4.Taijasa
5.Pr¢j®a
There are 5 main levels of transformation of ¢tm¢-
1.Akha´²a (undivided), 2.Par¢tpara (beyond percep-
tion), 3.½o²aº¤ Puru¾a (16 parts), 4.Yaj®a-puru¾a (cre-
ative), 5.Vir¢°a puru¾a (in visible forms).This last form
has two types-£ºvara (universal -God), and J¤va (indi-
vidual). Each has 15 classes shown above.
Undivided rasa (uniform fluid like) Par¢tpara Brahma
has fluctuations within it called Bala (force)> They are in
2. Jagnn¢tha as Puru¾a-9 57
three classes of 3 each-
1.Am¨ta-1.¹¢nti (calm)-Sleeping or dormant.
2.T¨pti (satisfaction)-Like dream,rasa and bala equal.
3.Pras¢da (grace)-Awake, bala visible with rasa.
2.Am¨ta-m¨tyu (16 world parts)
1.M¢y¢ (boundary)-base of placement-Puru¾a.
2.Kal¢-(grades)-placement-Root prak¨ti.
3.Gu´a(quality)-point spaces-Divided prak¨ti.
3.M¨tyu-(16 images)-
1.Vik¢ra (deformation)-cause of link-Yaj®a praj¢pati.
2.Anjana (colouring)-Bond-Puranjana-Vir¢° Praj¢pati
3.¡vara´a (cover)-Sleeping-Pura-Viºva Praj¢pati
6 forms in last 2 classes create different stages of trans-
formation, first 3 are beyond perception.
All these 6 bala are called parigraha (encloser).
1.M¢y¢ is of 2 types-m¢tr¢bala (quantity) is of infinte
types. Koºabala is of 16 types causing separation. First
vidy¢ (knowledge of unity) gives salvation. Other 15
give bondage-2.M¢y¢ (forming boundary), 3.J¢y¢-giv-
ing birth, 4.Dh¢r¢-chain of changes, 5.¡p-Mixing in
water-like spread, 6.H¨daya-(Heart-cycle of exchange
in a closed space), 7.Bh¦ti (5 materials for increase-
vitta, paºu, praj¢, gotra, veda), 8.Yaj®a-consumer
(ann¢da) and consumed (anna), 9. S¦tra (thread)-link
between balas, 10.Satya-name and form, 11. Yakºa-
change of form, 12.Abhva-change of formless into form,
13. Moha-Perception of non-existant, 14. Vaya-matter,
its act and quality, 15.Vayon¢dha-limiting in boundary,
16-Vayuna-weaving.
58 Vedic View of ¹r¤ Jagann¢tha
2.Kal¢-Grading, classification
3. Gu´a-qualities of 3 types-Satya -in a closed place.
4.Vik¢ra-Deformation-yaj®a-creative process.
5.A®jana-of 3 types-vibh¦ti result of satva gu´a, p¢pm¢-
result of raja gu´a, ¢vara´a-result of tamo gu´a-Vir¢° of
world and individual forms.This is Pura®jana (man liv-
ing in pura or structure).
6.¡vara´a-Each world or individual form has a form (pura)
called its boundary surface. This is viºva-praj¢pati. Meaning
and some indicating quotations are given below-
0.Akha´²a Par¢tpara (undivided, beyond imagination)-
1.gXod gmoå`oX_J« AmgrXoH$_odm[ÛVr`_² (N>mÝXmo½` Cn.6/2/1)
It was always with soma (rasa), one only, without second.
2.`ñ`m_V§ Vñ` _V§ _V§ `ñ` Z doX g…Ÿ&
A{dkmV§ {dOmZVm§ {dkmV_{dOmZVm_²Ÿ&(Ho$Zmon{ZfX².2/3)
The person telling that he does not know Brahma, knows
rightly. Persons taking pride in knowing Brahma do not
know. The unknowable is known only to person not
claiming its knowledge.
3.g§{dXpÝV Z `§ doXm {dîUwdX} Z dm {d{Y…Ÿ&
`Vmo dmMmo {ZdV©ÝVo Aàmß` _Zgm ghŸ&&(V¡{Îmar` Cn.2/4,9)
The Vedas do not know Him, neither Vi¾´u, nor Brahm¢.
V¢k (words) also cannot reach Him and return with mind.
1.Par¢tpara containing m¢y¢-
`Wm ZÚ… ñ`ÝX_mZm… g_wÐ@o ñV§ JÀN>pÝV Zm_ê$no {dhm`Ÿ&
VWm {dÛmÞm_ê$nm{Û_wº$…namËna§ _wéf_wn{¡ V {Xì`_²(² _wÊS>H$mon{ZfV² 3/2/8)
As rivers meet ocean and lose their name and form,
similarly Knower attains the supreme and loses himself.
2.G¦²hotm¢-Hidden among all-Ef gd}fw ^yVfo w JyT‹ >mËo _m Z àH$meVoŸ&
Ñí`Vo ËdJ«ç`m ~wÕçm gyú_`m gyú_X{e©{^…(H$R>mno {ZfV² 1/3/12)
2. Jagnn¢tha as Puru¾a-9 59
This ¢tm¢ living in all beings is not seen as it is hidden in
m¢y¢. Only by knowers of finest element by sharp intel-
lect, it is felt.
3.Avyakta ¢tm¢-Formless
` Efmo@ZÝVmo@ì`º$ AmË_mŸ&(Om~mbmon{ZfV²2)
This is infinite, formless ¢tm¢.
BpÝÐ`oä`: nam øWm© AWo©ä`íM na§ _Z…& _ZgñVw nam ~w{Õ~w©ÕoamË_m _hmZ²
na…& _hV… na_ì`º$_ì`º$mV² nwéf… na…Ÿ&
nwéfmÞ na§ {H$pÄMV² gm H$mð>m gm nam J{V…(H$R>mon{ZfV² 1/3/10,11)Ÿ&
Artha (subject of organs) are beyond organs, mana
(mind) is beyond artha, intellect is beyond mind, and
mah¢n ¢tm¢ is beyond intellect. Avyakta is beyond mah¢n
and Puru¾a is beyond that. Nothing is above Puru¾a.
4. ¹¢nt¢tm¢-of Sv¢yambhuva of 4 types-First ¹¢nt¢tm¢-
Z_… emÝVmË_Zo Vwä`_² (_¡Ìm`Ur Cn.5/1)
Salute to you ¹¢nt¢tm¢ !
MVwW©… emÝV AmË_m ßbwVàUdà`moJoU g_ñV_mo{_{VŸ&(AWd©{eImon{ZfV².1)
The fourth is º¢nt¢tm¢ indicated by Om of 3 metres of
sound, all is om only.
`Xm g Xodmo OmJ{Îm© VXoX§ Moï>Vo OJV²Ÿ&
`Xm ñd{n{V emÝVmË_m VXm gdª {Z_rb{VŸ& (_Zwñ_¥{V 1/52)
When that deva is awake, all actions are in this world.
When the º¢nt¢tm¢ sleeps, then everything is dormant.
1. Antary¢m¤-(Existing within everything)-
`… n¥{Wì`m§ {Vð>Z², n¥{Wì`m AÝVamo, `§ n¥{Wdr Z doX, `ñ` n¥{Wdr eara§, `…
n¥{Wdr_ÝVamo `_`{V, Ef V AmË_m@ÝV`m©å`_¥V…Ÿ&(~¥hXmaÊ`H$ 3/7/3)
Which lives on earth within earth, whom the earth does
not know. Whose body is earth, who controls the earth
from within; that is the eternal antary¢m¤ ¢tm¢.
60 Vedic View of ¹r¤ Jagann¢tha
2. S¦tr¢tm¢-Link or thread-
dm`wd£ Jm¡V_! VV² gyÌ_²Ÿ& dm`wZm d¡ Jm¡V_! gyÌoUm`§ M bmoH$…, naíM
bmoH$…,gdm©{U M ^yVm{Z g§ÑãYm{Z ^dpÝVŸ& (~¥hXmaÊ`H$ 3/7/2)
Gautama is air, that is s¦tra (thread or link). By that air
or Gautama this loka (world) and that world are linked
and all beings are linked.
3.Ved¢tm¢-(knowledge)-
g Ed {ZË`Hy$Q>ñW…, g Ed doXnwéf B{V {dXwfmo _Ý`ÝVo(na_h§gmon{ZfV² 1)
That eternal hidden identity is called Veda-Puru¾a.
4.Chid¢tm¢-In every cell-
AZwkH¡ $agmo ø`_mË_m {MÐÿnEd (Z¥qgh CÎmaVm{nZr Cn.2)
The ¢tm¢ felt as one is of Chit form.
4. Mah¢na ¢tm¢ of Parme¾°h¤ (galaxy) of 4 types-
g dm Ef _hmZO AmË_m, `mo@`§ {dkmZ_`…, àmUofw, ` Efmo@ÝVö©X`
AmH$meñVpñ_ÄN>Vo ,o gd©ñ` der, gd©ñ`oemZ…, gd©ñ`m{Yn{V…Ÿ& g Z gmYwZm
H$å_©Um ^y`mZ², Zmo Edm gmYwZm H$Zr`mZ²Ÿ& Ef gd}ída…, Ef ^yVm{Yn{V…,
Ef^yVnmb…, Ef goV{w d©YaU Efm§ bmoH$mZm_g§^Xo m`(~¥hXmaÊ`H$ 4/4/22)
This is ¢tm¢ born of mah¢na, which is vij®¢na itself,
which is within pr¢´a (energy), which sleeps within space
of heart, which is controller of all, lord of all, king of all.
It is not bigger than good deeds nor smaller than bad
deeds. He is lord and king of all. He looks after all be-
ings, is link among all worlds and beings.
1.¡k¨ti ¢tm¢-(shape)-
`V² Ëdm Xod à{n~pÝV VV Am ß`m`go nwZ…Ÿ&
dm`w… gmo_ñ` a{jVm g_mZm§ _mg AmH¥${V…(F$H²$.10/85/5)
People drink you frequently and you quench them again.
V¢yu (air) protects that soma which is measure and
form of shapes.
2. Jagnn¢tha as Puru¾a-9 61
2. Prak¨ti ¢tm¢-(Nature, material cause of creation)-
_m`m§ Vw àH¥$qV {dÚmÝ_m{`Z§ Vw _hoída_²Ÿ&
Vñ`md`d^yV¡ñVw ì`m᧠gd©{_X§ OJV²Ÿ&(ídoVmídVa Cn.4/10)
Know m¢y¢ as prak¨ti and Supreme as May¤ (controller
of m¢y¢). By its components are pervaded all in world.
3.Aha¬k¨ti (individuality)-
A“xð>_mÌmo a{d Vwë`ê$n… g‘>ënmh‘>mag_pÝdVmo `…Ÿ&
~wÕoJw©UoZmË_JwUoZ M¡d AmamJ«_mÌmo@ß`namo@{nÑï>…Ÿ&²(ídoVmídVa Cn.5/8)
That is of thumb size and shining like sun. It is with
desire and individuality (or pride). That (j¤va-individual)
is pointed like end of needle and can be seen by seekers
by their intellect and qualities of soul.
4.Yaj®¢tm¢-Creative soul-
Ef h d¡ `O_mZñ`m_wpî_¨ëbmoH$@AmË_m ^d{V, `Úk…Ÿ& g h gd©VZyaod
`O_mZmo@_wpî_¨ëbmoH$o gå^d{V, ` Ed§ {dÛm{ÞîH«$sË`m `OVo(eVnW ~«m.11/
1/8/6)
That is the ¢tm¢ of producer (doer of yaj®a). That exists
in all bodies. Learned do yaj®a by that only.
*-Vij®¢natm¢ of solar system of 2 types-
{dkmZmË_m gh Xodí¡ M gd£… àmUm ^yVm{Z gåà{Vð>pÝV `ÌŸ&
VXja§ doX`Vo `ñVw gmoå`! g gd©k… gd©_do m{ddoe(àíZmon{ZfX² 4/11)
All pr¢´a and 5 bh¦ta (elements) along with all organs
take shelter in vij®¢n¢tm¢. The knower of that akºara
(non-decaying) knows all and finally enters the all (Al-
lah).
1. Vij®¢natm¢ (Intellect)-
Ed {h Ðï>m, ñàîQ>m,lmoVm, K«mVm, ag{`Vm, _ÝVm, `moÕm, H$Îmm©, {dkmZmË_m
nwéf…Ÿ& g nao@jao AmË_{Z gåà{Vð>VoŸ&(àíZmon{ZfV² 4/9)
That ¢tm¢ sees, touches, smells, tastes, thinks, fights,
does, that is Vij®¢natm¢ Puru¾a. That is in superior
akºara ¢tm¢.
62 Vedic View of ¹r¤ Jagann¢tha
2.Daiva ¢tm¢-(energy)-
X¡dmo dm@Añ`¡f AmË_m, _mZwfmo@`_²Ÿ& g `Þ Ý`ÄÁ`mV², Z h¡V§ X¡dmË_mZ§
àrUr`mV²Ÿ& AW `ÝÝ`Z{º$, VWmo h¡V§ X¡dmË_Z§ àrUm{V& (eVnW ~«m.6/6/
4/5)
That ¢tm¢ is daiva, of man. Those who do not feel that
are not happy.Those who relish it, daiva pleases them.
*-Praj®¢na ¢tm¢ of Lunar orbit (mind) of one type-
`ËàkmZ_wV MoVmo Y¥{VíM `ÁÁ`mo{Va_¥V§ àOmgwŸ&
`ñ_mÞ F$Vo {H$ÄMZ H$_© {H«$`Vo VÝ_o _Z…{edg‘>ën_ñVwŸ&(dm.`Ow.34/
3)
Which is praj®¢na, consciousness, patience, light among
beings, and without which nothing is done, that mind
may be of good intent.
`XoVV² -öX`§ _ZíM¡VV² g§kmZ_mkmZ§ {dkmZ§ àkmZ§ _oYm Ñ(B){ï>Y{©¥ V_©{V_©Zrfm
Oy{V… ñ_¥{V… g‘>ën… H«$Vwagw… H$m_mo de-B{V gdm©Ê`odV¡ m{Z àkmZñ` Zm_Yo`m{Z
^dpÝVŸ&gdª VV² àkmZo̧, àkmZo à{V{ð>V§ àkmZ§ ~«÷&(EoVao` Cn.3/1/2)
That heart is mind also. It has power to give informa-
tion, command, knowledge, perception,seeing, patience,
thinking, memory, speed of thought, determination, de-
sire, mental strength, sex etc-all are indicators of praj®¢na
only... All those are established in Praj®¢na, people see
with praj®¢ only, Brahma also is Praj®¢na.
*-Bh¦t¢tm¢ of earth of 5 types-
AWmÝ`Ìmß`wº$§ -g§_mohmo, ^`§, {dfmXmo, {ZÐm, VÝÐm, d«Umo, Oam, emoH$…, jwV,²
{nnmgm, H$mn©Ê`§, H«$moYmo, ZmpñVŠ`§, AkmZ§, _mËg`ª, d¡H$méÊ`§, _yT>Ëd§,
{Zd«rS>Ëd§, {ZH¥$VÎd§, CÕVËd§, Ag_Ëd§, B{V Vm_gmpÝdV…-V¥îUm, ñZohmo,
amJmo,bmo^mo, qhgm, a{V:, ÑpîQ>ì`mn¥VÎd§, B©î`m©, H$m_§, AdpñWVÎd§, MÄMbËd§,
{Ohrfm©, AWm}nmO©Z§, {_ÌmZwJ«hU§, n[aJ«hmdbå~mo, @{Zï>ofw-BpÝÐ`mW}fw {Û{ï>,
[aï>od-{^f“-B{V-amOgm[ÝdV¡… n[anyU©…, EV¡a{^^yV…, BË``§ ^yVmË_mŸ&
Vñ_mÞmZm ê$nmÊ`mßZmo{V-(_¡Ìm`Ur Cn{ZfX² 3/5)
This bh¦t¢tm¢ is stated elsewhere also-attachment, fear,
2. Jagnn¢tha as Puru¾a-9 63
sorrow, sleep, laziness, ulcer, old age, shock, hunger,
thirst,
meanness, anger, jealousy, non-believe, ignorance,
penury, foolishness, callousness, inaction, haughtiness,
inequality, -these are from tama (inactive, dark). De-
sire, affection, attachment, greed, violence, sex, desire
to see, jealousy, possessiveness, inertia, fluctuation,
desire to kill, earning, friendship, support of others, fear
of bad event, desire of good event-these are with raja
(active quality). This bh¦t¢tm¢ takes many forms.
1. Pr¢j®a-¢tm¢ (perception)-of earth materials-
gw f w á ñWmZ…, EH$s^y V …, àkmZKZ EdmZÝX_`mo ømZÝX^w H ² $ -Mo V mo _ w I …
àmkñV¥Vr`… nmX…(_mÊSy>Š`mon{ZfX² 5)
This is like sleep state-one component, full of praj®¢na,
with bliss and enjoying bliss, start of consciousness, pr¢j®a
is third leg of Bh¦t¢tm¢.
2.Taijasa-(energy)-Atmosphere of earth-
ñdßZñWmZmo@ÝV…àk… gám“ EH$moZqde{V_wI… à{d{dº$^wH$² -V¡Ogmo {ÛVr`…
nmX…(_mÊSy>Š`mon{ZfX² 4)
This is like dream state-inner conscious, of seven ele-
ments, 21 mouths (sources), entering in objects-taijasa
is second leg.
3.Vaiºv¢nara-Nara(man) in form of world-Image of earth
field-OmJ[aVñWmZmo ~{h… àk… gám“ EH$moZqde{V_wI… ñWyb^wH$² -d¡ídmZa…
àW_… nmX…(_mÊSy>Š`mon{ZfX² 3)
This is awaken state, outer conscious, 7 elements, 21
mouths, eater of gross, vaiºv¢nara is first leg.
4.Ha¼sa (moving around body like swan)-air around
earth
ZdÛmao nwao Xohr h§gmo bobm`Vo ~{h…Ÿ&
der gd©ñ` bmoH$ñ` ñWmdañ` Mañ` MŸ&& (ídoVmídVa Cn.3/18)
64 Vedic View of ¹r¤ Jagann¢tha
Owner of body of 9 doors is ha¼sa (swan) which moves
outside, It controls all beings-moving or fixed.
5.Bh¦t¢tm¢-(material body)-of material earth-
AmË_m d¡ VZy…(eVnW ~«m.6/7/2/6)
This body is ¢tm¢.
Vñ_m{XVa AmË_m _o-Ú{V M, H¥$í`{V M (VmÊS>ç _hm~«m÷U.5/17)
This body is my ¢tm¢-it becomes heavy or thin also.
VV² gd© AmË_m (eara§) dmM_ß`o{V, dm¶`mo ^d{V(H$m¡frV{H$ ~«m.2/7)
All that ¢tm¢ (body) enjoys words and is made of words.
10. Confusion due to many ¢tm¢-There are dif-
fering opinions about re-birth, after life. All are true for
a particular type of ¢tm¢. The physical body merges in
its source-i.e. materials of earth classified into 5
mah¢bh¦tas. The mah¢na and praj®¢na ¢tm¢ together
go to moon at one step each month and complete the
journey in 13 lunar cycles equal to 12 lunar months for
which monthly ºr¢ddha is done. The preta
(pra+itah=gone from here) being the body of lunar
sphere takes 10 days to form (pages 74-75, 198). Simi-
larly, earthly body takes 10 revolutions of moon (273
days) or moon days to form. In general, sarvahuta yaj®a
for creation takes 10 days where day is a suitable cycle
of time. Hans¢tm¢ moves around body in dream, trans-
fer of chitta to other body, or due to deep attachment, it
moves near old place after death also. Mah¢na ¢tm¢ has
give and take relation with previous and subsequent gen-
erations. On surface of moon, they make annual round
of sun for which annual ºr¢ddha is done. The yaj®a
¢tm¢ part crosses the limit of galaxy for which Gay¢
ºr¢ddha is done as Gay¢ is at tropic of cancer being
limit of solar motion on earth and
2. Jagnn¢tha as Puru¾a-9 65
hottest place. Individuality remains till galaxy only, which
remains till kalpa, i.e. day of Brahm¢. Vi¾´u pur¢´a (2/
7/12, 20) tells that souls remain in maharloka till kalpa.
The same thing is expressed in Koran that souls remain
on earth (galaxy also is grand earth) till Quayamat (i.e.
kalpa or creation). Asura civilization was centered around
Varu´a which is energy of galaxy. Sura were centered
around sun which is source of radiation-Indra. Thus,
Asura represented darkness, enveloping light
(Ahi=snake, or V¨tra=circling). Suras represented light
of sun. Radiation of sun, called vajra of Indra destroyed
darkness till 33 aharga´as, 30 around earth. Each higher
zone has 100 times more ¢nanda (original material of
world) than the previous zone (Taittir¤ya Upani¾ad 2/7/
2; 2/8/1-10). Material of galaxy is alcohol, within it
zones of sun are dissolved. Its image is alcohol solution
of medicine which is mother (earth) tincture in homeo
(soma)-pathy. It is diluted 100 times at each level to
increase its power. For 30 dh¢mas of sun, 30 power of
medicine is used. It is related to navel region, which is
image of solar system. Sun centric zones are earth at
200 radius, jupiter (largest planet) at 1000 radius, so
next powers are 200 and 1000. Zone of solid planets is
ocean of curd whose size is in Bh¢gavata Pur¢´a, part
5. Material upto saturn is madhu (glucose) and beyond
that it is fatty substance (¢jya=ghee, clarified butter).
This will give an idea of various processes which may
be referred to separately.
*************
66 Vedic View of ¹r¤ Jagann¢tha
Chapter 3
Incarnations of Jagann¢tha and Buddhas
1. Incarnation-The word in sansk¨ta is avat¢ra, mean-
ing to descend. Root source is abstract, it is called up.
Its transformations are branches of the tree downwards.
English word is re-incarnation. This is based on the con-
cept that abstract God creates and enters the creation-
VËg¥îQ² dm VXodmZwàm{deV²Ÿ& (V¡{Îmar` Cn.2/6/4)
The descending is at 2 levels- there are 5 permanent
structures in space called eternal avat¢ra. There are 10
main avat¢ra in human form which had occured in a
particular time and after doing the job, they departed.
There is a bigger list of 24 avat¢ra also. Bh¢skar¢ch¢rya-
II in his L¤l¢vat¤, text of math has explained this by per-
mutation and combination. Vi¾´u has 4 weapons in his
4 hands. They can be arranged in 24 ways. First weapon
can be placed in 4 ways in any of the 4 hands. Second
weapon can be placed in 3 ways in remaining 3 hands.
Similarly, next 2 weapons can be placed in 2, 1 way.
Thus, they have 4x3x2x1=24 combinations. In human
form with 2 hands, combination can be of 10 types.
One weapon can be selected in 4 ways, 2 weapons in 6
ways-a total of 10 ways.
5 source elements or 5 stages of world tree give rise
to 5 eternal avat¢ra- fish form is 100 bilion galaxies
floating like fishes in free space. The prime form of uni-
verse, galaxy, or solar system are ¢ditya (from which it
started-¢di=start) of 3 types- Aryam¢, Varu´a, Mitra as
stated earlier. The immediate surrounding matter is called
Var¢ha
3. Incarnations of Jagann¢tha and Buddhas-1 67
(boar) which is full of fat. The base of creation is K¦rma
(tortoise shaped structure in which creation occures.
Creative process is called Yaj®a.
2. ¡ditya-¡ditya has been defined in Nirukta (2/13)
of Y¢ska in 4 ways-
(1)Which extracts or takes rasa (juice)-AmXÎmo agmZ²Ÿ&
(2)Which takes light or energy of bright stars-AmXÎmo ^mg§
Á`mo{VfmZm_²Ÿ&
(3) Which receives light from bright nakºatra (constel-
lations)-AmXrámo ^mgo{V dmŸ&
(4) Sons of aditi-Sun and other gods have been called
¢ditya-gy`©_m{XVo`_²(F$H²$ 10/88/11)
With this meaning-Mitra, Varu´a, Aryam¢, Dakºa, Bhaga,
Amºa- also are ¡ditya.
Next para (2/14) of Nirukta gives 7 meanings or syn-
onyms of ¡ditya-
(1)Svah (ñd…)-Svah has 3 derivations (a) Su+ara´a
(gw+AaU)=Which moves ahead easily.
(b)Su+£ra´ah (gw+B©aU:-which thoroughly destroys dark-
ness.
(c) Su+§tah (gw+F$V…)=§ta (field of influence) where light,
gravitational pull etc. are felt.
(2)P¨ºni (n¥píZ)-Pra+aºnate(à+AíZVo dU©:)-Which spreads
colours or touches thoroughly (g§àï>m)
(3) N¢ka (ZmH$)-(a) Which takes rasa (ZoVm agmZm_²)
(b)Which receives light or collection of stars (ZoVm ^mgmZm_²).
(c) Dyau (Úm¡=bright sky) is also n¢ka as it removes lack
of sorrow.Ka (H$=gwI)=happiness, Aka (AH$=Xw:I)=lack of
happiness or sorrow.N¢ka-removes (na) aka.
g ZmH$mo Zm_ {X{d ajmohm{¾:(_¡Ìm`Ur g§.4/1/9)
68 Vedic View of ¹r¤ Jagann¢tha
Agni is named n¢ka which protects.
Z dm A_w§ bmoH$§ O½_wfo qH$ M ZmH$_²(H$mR>H$ g§.21/2)
We desire to go n¢ka, not this world.
(4) Gau (Jm¡)-Which moves in space and takes rasa there.
It reaches far away from earth, so it is dyau also. Plan-
ets and stars move in it, so it is called gau (=go, in
English).
(5) Vi¾°ap ({dï>n²)-Which injects juices (ag). It is nor-
mally used for tree, which takes juice from earth through
its roots and takes them to its leaves. Current of river
also is vi¾°apa as Trivi¾°ap (Tibet) has three vi¾°apa
(Vi°apa)-Brahma-vi°apa is eastern part from where the
water is drained through Brahmaputra (meaning son of
Brahm¢) river to sea. The land beyond Brahmaputra
river is Brahm¢ (Burm¢), now called My¢mm¢ra
(=mah¢+amara=great among gods i.e. Brahm¢).
Central part around Kail¢ºa mountain (abode of ¹iva) is
¹iva-vi°apa whose water is drained through Gang¢ river
famed to have arisen from hair locks of ¹iva. West part
is Vi¾´u-vi°apa drained through Sindhu river whose
daughter is Lakºm¤ (Vai¾´o-dev¤ shrine). The chain of
creation from Svayambh¦ (whole world) via Parame¾°h¤
(galaxy), Saura (solar system), Ch¢ndra (sphere con-
taining moon orbit), Bh¦ (earth) is called eternal tree
(e.g. G¤t¢ 15/1), which has been calle skambha in
Atharva-veda (10/7). Formless Brahma sees this tree
remaining stand-still-
D$Üd©_ybmo@dmH²$ emIEfmo@ídËW… gZmVZ…(H$R> Cn.2/3/1)JrVm(15/
1)
d¥j Bd ñVãYmo {X{d {Vð>Ë`oH$ñVoZXo § nyUª nwéfoU gd©_(² ídoVmídVa Cn.3/9)
(6) Dyau (Úm¡)-Gau (Jm¡) and Vi¾°ap ({dï>n²)-both have been
3. Incarnations of Jagann¢tha and Buddhas-3 69
called dyau also which contain light (divah=lighted) and
pious souls.
(7) Nabha (Z^)-Which carries away juice or light, or
which is collection of constellations (ZoVm ^mgmZm_²,^mgmZm_²,
Á`mo{Vfm§ àU`…).Or, it is opposite of Bhana (=which is not
lighted).
3.Scientific concept of ¡ditya -Aditi has been
called all pervading in vedas-
A{X{VÚm£a{X{VaÝV[aj_{X{V_m©Vm g {nVm g nwÌ…Ÿ&
{dídoXdo m A{X{V… n#mOZm A{X{VOm©V_{X{VO©{ZËd_²Ÿ&&
(F$H²$.1/89/10)
I.e. Aditi is all-dyau (space with energy), Antarikºa (in-
termediate space with light and rare matter), mother
(creative field), father (creative cause), son (created
world), Viºvedeva (all energy fields of galaxy-33 devas
are in solar system only), pa®chajana (5 fold division of
gods, human races etc.). World is created from Aditi
and it is again created from world. Created form is ¡ditya
i.e. son of Aditi.
Git¢, chapter 8 starts with Brahma, Karma, yaj®a-as parts
of previous. Brahma is creator and the whole created
universe-
gdª IpëdX§ ~«÷ (N>mÝXmo½` Cn.3/14/1, _¡Ìm`Ur Cn. 4/6)
Idam (this) is visible created world, tat (that) is abstarct
creator. The whole creation is visible creation.
This (created) Brahma is from Akºara (active form of
puru¾a)-
~«÷mja g_wX^
² d_²(JrVm3/15).
Brahma is rasa i.e. uniform space. It has infinite mo-
lecular fluctuations and motions. Only identifiable pat-
70 Vedic View of ¹r¤ Jagann¢tha
motion is called karma (work). In modern physics-
Work=Force x displacement.
The karma which produces desired objects in a cycle is
called Yaj®a-
gh`km àOm… g¥îQ‰>m nwamodmM àOmn{V…Ÿ&
AZoZ àg{dî`Üd_ofdmo@pñËdï> H$m_YwH$² (JrVm,3/10 )
AÞmX² ^dpÝV ^yVm{Z nO©Ý`mXÞ gå^d…Ÿ&
`kmX² ^d{V nO©Ý`mo `k… H$_© g_wX^² d…Ÿ&14Ÿ&
H$_ª ~«÷moX^
² d§ {d{Õ ~«÷mja g_wX^
² d_²Ÿ&
Vñ_mËgd©JV§ ~«÷ {ZË`§ `ko à{V{ð>V_²Ÿ&15Ÿ&
Ed§ àd{V©V… MH«$_²...&16Ÿ& (JrVm,AÜ`m`.3)
Its opposite is Diti which is world divided in parts-root
verb do =to break in parts. by suffix ktich it becomes
Diti-feminine form. In masculine also, do+ktin=diti means
to break. D¢na (donate) also is derived from this verb.
After cutting from own possession, something is do-
nated.
am`o M Z… ñdnË`m` Xod {X{V M amñdm{X{V_wéî`(F$H²$4/2/11)
4. Three ¡ditya-The form from which the world
started (¢di) is called ¡ditya. The whole world started
from abstract uniform Brahma called Aryam¢. Parame¾°h¤
(largest brick) is galaxy which is an egg of that Brahma
i.e. Brahm¢´²a. It has been formed from a zone of light,
seen as halo of light around galaxy called nutrino co-
rona. This light zone is called Goloka. Since it does
work, it is called K¦rma. Its primordial form is water
like material spread in galaxy called Varu´a. Similarly,
source matter of solar system is Mitra. These 3 ¢dityas
are stated at many places-
3. Incarnations of Jagann¢tha and Buddhas-5 71
{Vòmo ^y_rYm©a`Z² ÌréV ÚyZ² Ìr{U d«Vm {dXWo AÝVaofm_²Ÿ&
F$VoZm{XË`m _{h dmo _{hËd§ VX`©_Z² déU {_Ì MméŸ&(F$H²$ 2/27/8)
There are three earth and 3 skies, in between the pairs
there are 3 vrata or antarikºa. The §ta (spread material)
in the 3 antarikºa are 3 ¢ditya-Aryam¢, Varu´a, Mitra.
Earth is defined as the zone lighed by sun and moon.
The place lighted by sun and moon both is our planet
earth and its surondings. Own zone of sun is solar sys-
tem-second earth. The last limit of sun rays is galaxy
where sun is seen as point only.
a{dMÝÐ_gmo`m©dÝ_`yI¡ad^mñ`VoŸ&
g g_wÐ g[aÀN>¡bm n¥{Wdr VmdVr ñ_¥VmŸ&({dîUw nwamU 2/8/4)
Size of brahm¢´²a as limit of sun rays is in s¦rya-
siddh¢nta-I ì`mo_ IÌ` IgmJa fQ²>H$ ZmJ ì`mo_mï> eyÝ` `_ê$n ZJmï>
MÝÐm…&~«÷mÊS> gånwQ> n[a^«_U§ g_ÝVmXä`ÝVam {XZH$añ` H$a àgmam…Ÿ&&
(gy`© {gÕmÝV 12/82)
Radiation energy of dyu (sky) starts the creation pro-
cess, so it is father, region of creation is earth of 3
types, so it is mother. A pair of parents is one dh¢ma.
Dh¢ma Mother/earth Antarikºa/¢ditya Father/ dyu
Lower Earth Bhuvar/Mitra Solar system
Middle Solar system Mahar/Varu´a Janah-galaxy
Higher Janah-galaxy Tapah/Aryam¢ Svayambh¦
The root form of world is visible in intermediate spaces
(antarikºa) only-
`m Vo Ym_m{Z na_m{U `md_m `m _Ü`_m {dídH$_©ÞVw _o m (F$H²$ 10/81/5)
{Vòmo _mV¦órZ² {nV¦Z² {~^«XHo $ D$Üd©VñWm¡ Zo_d½bmn`pÝV(F$H²$ 1/164/10)
5. Var¢ha-Construction starts from ¢ditya. For that,
spread material is collected which is called var¢ha. Spread
72 Vedic View of ¹r¤ Jagann¢tha
of matter is water, its combined form is var¢ha (cloud).
Var¢ha=vah (=var or water)+¢h-i.e. which collects wa-
ter. Collected form is cloud (megha or var¢h¢ra) stated
in nirukta-damhmo _oKmo ^d{V, damhma…Ÿ&(`mñH$ {Zéº$,1/10)
5 stages of world have 5 var¢ha-
(1) Svayambh¦-Primordial form of whole world is called
¢di-var¢ha which was conglomerate of gases with va-
cant or rarer places in between.
~«÷m XodmZm§ nXdr… H$drZm_¥fr{d©àmUm§ _{hfmo _¥JmUm_²Ÿ&
í`oZmo J¥YmZm§ ñd{Y{Vd©ZmZm§ gmo_… n{dÌ_Ë`o{V ao^Z²& (F$H²$ 9/96/6)
Brahm¢ is head (souce) of devas, first among kavi (cre-
ators), seer among knowers of Brahma, bison among
animals (m¨ga=deer, in general all animals), hawk among
birds and in woods it is their group (wood=timber,
woods=forest). This soma (spread matter) is separated
with sound-~« ÷ md¡ ñd`å^y Vnmo @ Vß`V&VX¡ j V-Z d¡
Vnñ`mZÝË`_pñV&hÝV!Ah§ ^y V o î dmË_mZ§ Ow h þ d m{Z, ^y V m{Z MmË_{Z-
B{V&VËgd}fw ^yVfo w AmË_mZ§ hwËdm ^yVm{Z MmË_{Z gd}fm§ ^yVmZm§ l¡ð>ç-§ ñdmamÁ`§-
Am{YnË`§-næ`£V² (eVnW ~«m.13/7/1/1)
=Self created Brahm¢ started tapa (labour, it creates
t¢pa=heat). He saw-there is no end of tapa. Alas! I am
offering myself in beings and beings into me. By mutual
merging of beings and Brahm¢, He become highest of
all beings and became overlord.
(2) Parame¾°h¤- Giant gas clouds started contracting.
When it was heated gradually, radiation started from
that. Zone of radiation was Goloka. Matter within it
sarted rotating due to gravitation, it was called K¦rma.
Brahm¢´²a was created in its 10th part .This started
3. Incarnations of Jagann¢tha and Buddhas-5 73
process of creation ina cycle or yaj®a, so it is calledYaj®a-
var¢ha-g `… Hy$_©…, Agm¡ g Am{XË`…(eVnW ~«m.6/5/1/6)
That is K¦rma, same is ¡ditya.
Vm§ n¥{Wdt (na_oð>t) -g§pŠbî`mßgw-àm{dÜ`V² Vñ`¡ `… namL²> agmo@jaV²-g
Hy$_m}@^dV²(eVnW ~«m.6/1/1/12)
By inter-mixing of earth (galaxy), creation started, from
that extracts emerged-that became K¦rma.
g `V² Hy$_m} Zm_-EVÛ¡ ê$n§ H¥$Ëdm àOmn{V… àOm Ag¥OVŸ& `Xg¥OV-AH$amoV-²
VV²Ÿ& `XH$amoV²-Vñ_mV² Hy$_©…Ÿ& H$í`nmo d¡ Hy$_©…Ÿ& Vñ_mXmhþ…-gdm© … àOm…
H$mí`ß`…-B{V (eVnW ~«m.7/5/1/5)
That which is named K¦rma-by taking that form only,
the Creator created beings. As he created or did work,
he was called K¦rma (duk¨®=to do). Kaºyapa (opposit
of paºyaka=seer, in all the seen world) is K¦rma. So all
beings are of Kaºyapa.
_mZoZ Vñ` Hy$_©ñ` H$W`m{_ à`ËZV…Ÿ& e‘>mo… eVghòm{U `moOZm{Z dnw…
pñWV_²Ÿ& (Zan{V O`M`m©, ñdamoX`, Hy$_© MH«$)
=I am telling measure of that K¦rma as estimated. Its
body is of 1 lakh (105) ºa¬ku (1013)=1018.
(3) Solar system-Its primeval form is ¹veta (white)
var¢ha as white light started emanating after creation of
stars like sun-à H$mì`_weZod ~«dw mUmo Xodmo XodmZm§ O{Z_m {dd{º$Ÿ&
_{hd«V… ew{M~ÝYw… nmdH$… nXm damhmo Aä`o{V ao^Z²(F$H²$.9/97/7)
Prime Creator (K¢vya) told like Uºan¢ (his place is K¢b¢ in
Arab, his rule was on oceans) sequence of creation of devas.
The great spread of matter (mahivrata) was separated (pad¢)
with grades of light (ºuchi) and heat (p¢vaka).
g àOmn{V-d¡ damhmo ê$n§ H¥$Ëdm Cn_Ý`_ÁOV² (V¡{Îmar` ~«m.1/1/3/6)
That Praj¢pati (Creator) started creation with var¢ha form.
74 Vedic View of ¹r¤ Jagann¢tha
A½Zmo h d¡ Xodm K¥VHw$å^§ àdoe`m§ MH«w$ñVVmo damh… gå~^ydŸ& Vñ_mX² damhmo
_oXwamo K¥Vm{Õ gå^yV…Ÿ& Vñ_mX² damho Jmd… gÄOmZVo &
(eVnW ~«m.5/4/3/19)
Devas as agni (fire, agri=leading creation) entered pot
of ghee (clarified butter), by that var¢ha appeared. So
Var¢ha is full of fat and born of ghee. So Go (creative
radiation, cow) are born in var¢ha.
Zone of sun is up to 33 aharga´a, Praj¢pati is next outer
zone at 34th aharga´a-
Ì`qóeÛ¡ Xodm…, àOmn{VíMVwqóe…(eVnW ~«m.1/1/3/6, VmÊS>ç _hm
~«m. 10/1/16, 12/13/24)
(4) Bh¦-var¢ha-The zone from whose material earth
was created is its var¢ha. That var¢ha had held earth
on a corner of its tooth out of the sea of solar system,
called Ar´ava. As per V¢yu pur¢´a (6/12), it has been
called 100 yojana high from sun with body width as 10
yojanas. Thus, earth is within 110 yojana of sun, it is
about 109 sun-diameters from sun.
(5) Em¦¾a-var¢ha-Em¦¾a is adjacent or close to earth.
The atmosphere around earth is its em¦¾a var¢ha. This
supports the life forms and nourishes them by rains. So
megha (cloud) is this var¢ha.
B`_J«o n¥{Wì`mg àmXoe_mÌr (10 A“xb)-Vm_² E _yf B{V damh CÁOKmZŸ&
gmo@ñ`m… (n¥{Wì`m…) n{V… àOmn{V…Ÿ&(eVnW ~«m.14/1/2/11)
That earth of 10 digits gave rise to Var¢ha called em¦¾a.
That is lord of this earth.
6. Other 4 forms- (1) Yaj®a-Ths ceation process
has been called sarvahuta yaj®a. It is completed in 10
cycles-
3. Incarnations of Jagann¢tha and Buddhas-6 75
AW `Ôe__hén`pÝV& g§dËga_od XodVm§ `OÝVo&(eVnW ~«m.12/1/3/20)
Now, in 10 days devas appear. They create as per year
only-{_V_oVÔodH$å_© `Ôe__h…(H$m¡frV{H$ ~«m.Cn.27/1)
This work of devas is measured that is in 10 days.
AW `ÔeamÌ_wn`pÝVŸ& {dídmZod XodmÝXodVm§ `OÝVo (eVnW.12/1/3/17)
Which works for 10 nights (time unit is day, calm con-
dition fr creation is night). The devas of viºva (galaxy)
created the devas (of 33 zones in solar system).
(2) Vir¢°- Visible world-
Vñ_mX² {damQ²> AOm`V, {damOmo A{Ynyéf…Ÿ&
g OmVmo AË`[aÀ`V níMmX²^{y _ _Wmo nwa…(F$H²$.10/90/5)
From that, Vir¢° appeared, from Vir¢°, its lords. After
being born it created extra, then earth and other places.
nwéfmo h Zmam`Umo@H$m_`V-A{V{Vð>`o § gdm©{U ^yVm{Z, Ah_odXo § gdª ñ`m_²-
B{VŸ& g EV§ nw é f_o Y § nÄMam̧ - `kH« $ Vw _ ní`V² Ÿ & ..Vo Z gd© _ ^dV² Ÿ &
...MËdm[a¨eXjam {damQ²>Ÿ& V{ÛamO_{^gånÚVoŸ& VVmo {damS>Om`VŸ& {damOmo
A{Ynyéf…Ÿ&(eVnW ~«m.13/6/1/1,2)
Puru¾a is N¢r¢ya´a (living in n¢ra=water) himself. He
desired-I will hold all beings, myself will become all.
Then he started yaj®a of sacrifice of Puru¾a (Bakarid in
Islam) of 5 nights. From that everything was created.
Vir¢° (meter) is of 44 letters . That is structre of Vir¢ja
(44 parts)-place. From that Vir¢° was formed. From
Vir¢°, its presiding lords appeared.
Am{XË` CH$mamo {Zhd EH$mamo {dídoXdo m, Am¡-hm¡-BH$ma…-àOmn{V{h©‘>ma…-àmU…-
ñda…-AÞ§-`m dmH²$-(gm) {damQ²>Ÿ& (N>mÝXmo½` Cn.1/13/2)
¡ditya is completed with vowel U, Viºvedeva (devas of
galaxy) are E. Au, hau, I-are sounds of Praj¢pati indi-
cating its pr¢´a, sound (vowel), food or v¢k-That is vir¢°.
76 Vedic View of ¹r¤ Jagann¢tha
(3) K¦rma- This has been explained in second form of
var¢ha. This is Kaºyapa which started measure of time,
axial rotation of galaxy is caled manvantara of about
310 million years.
H$mb… àOm Ag¥OV H$mbmo AJ«o àOmn{V_²Ÿ&
ñd`å^y… H$í`n… H$mbmV², Vn… H$mbmXOm`VŸ&&(AWd©g§.19/53/10)
Time created the beings, time was the first Praj¢pati.
Self born Kaºyapa was from time, tapa (labour or heat)
was from time.
(4) V¢mana (dwarf)- This is calles Vi¾´u (compact) also.
BX§ {dîUw{d©MH«$_o ÌoYm {ZXYo nX_²Ÿ& g_yi_ñ` nm§gaw Ÿo &17Ÿ&
Ìr{U nXm {d MH«$_o {dîUwJm}nm AXmä`…Ÿ& AVmo Yå_m©{U Yma`Z²Ÿ&18Ÿ&
(F$H²$.1/22/17,18)
This is enclosing (valour) of Vi¾´u who put his foot
thrice. This world as dust has roots in Him (17). Three
steps of Vi¾´u are his 3 spheres (of influence). It is
gop¢ (drinker of go=rays) among the waters.
D$Üdª àmU_wÞ`{V, AnmZ§ àË`Jñ`{VŸ&
_Ü`o dm_Z_mgrZ§ {dídoXdo m CnmgVoŸ&(H$R>mno {ZfV² 5/3)
Pr¢´a rises up, ap¢na moves down. In middle is located
V¢mana whom all devas worship.
dm_Zmo h {dîUwamgŸ& Vo àmÄM§ {dîUw§ {ZnmÚ N>ÝXmo{^a{_V… næ`©J¥h²UZ²(eVnW
~«m.1/2/5/5,6)
V¢mana himself is Vi¾´u. He first placed Vi¾´u, arranged
in boundaries (chhanda).
7.Pur¢´ic Chronology-Identification of time periods
(eras) for events is a yuga. It joins events with time
cycles (yuga=to join). Two time cycle join to form a
yuga. Mun¤ºvara has stated 5 types of yugas in his
Siddh¢nta-s¢rvabhauma-
3. Incarnations of Jagann¢tha and Buddhas-7 77
5 years, 12x 5=60 years, 12x60=720 years,
600x720=Kali era, Kali x10=1 yuga.
Like 7 yojanas, there are 7 yugas-
gá `wÄOpÝV aW_oH$MH«$_oH$mo Aídmo dh{V gáZm_mŸ&
{ÌZm{^MH«$_Oa_Zdª `Ìo_m {dídm ^wdZm{Z VñWw:ŸŸ&(F$H²$1/164/2)
7 join (yuj) the single ratha (vehicle=body of man or of
cosmic structures), 1 aºva (horse, ºva=next day, present
state will not remain tomorrow , so time is called aºva)
flow with 7 names. Eternal cycle of motion has 3 navels
(center or focus) in which worlds and cosmic structures
are located. Here yuj of 7 types forms yuga or yojana-
so both are of 7 types.
Creation or yaj®a of different levels are completed in 7
types of yuga-
(1) Sansk¢ra-yuga-Education and improvement are
called sansk¢ra. Their yugas are-
(a) Gopada-yuga-Like 4 feet of Gau (cow), this yuga
has 4 years as its part. Another reason is that it starts
in evening when cows return after grazing, called go-
dh¦li (dust raised by cows) time. Its 4 years are called
kali (start of calculation, 1), dv¢para (second after that),
tret¢ (third), k¨ta (complete 4 years). This is basis of
names of astronomical eras where they start from K¨ta
and end with kali. This yuga is based on Aitareya Br.(7/
13) where Indra instigates Rohita not to return to his
father’s house for being offered to Varu´a. In the pro-
cess, he explains 4 yuga years.
H${b: e`mZmo ^d{V, g§{OhmZñVw Ûmna:Ÿ&
C{Îmð>Z² ÌoVm ^d{V, H¥$V§ gånÚVo MaZ²Ÿ&(EoVao` ~«m.7/13)
78 Vedic View of ¹r¤ Jagann¢tha
Kali is sleeping, dv¢para is rising, tret¢ is standing, k¨ta
is completed by moving.
Suppose kali starts on 1st January evening 6 PM. This
will be complete on 1st January next year at 12 PM
(Year is of 365 days, 6 hours approx.). So kali has
been called sleeping. Second year will end in 3rd year
2nd January at 6 AM when people will be rising. Thus
dv¢para is rising. Tret¢ will end on 4th year 12 noon
when people (or sun) will be standing, so tret¢ is stand-
ing. K¨ta will end on 2nd January, 6 PM when again
people (and cows) will be returning home. So K¨ta is
moving. Due to leap year, the yuga will end after 4 years
exactly on 1st january. In this system, civil year is of
12x30=360 day, residual 5 days were year ending leave
called p¢®char¢tra. Same tradition is followed in Christ-
mas and Haj. In 4th year, there was ¾a²¢ha (six days)
remainder-a form of yaj®a in Aitareya br¢hma´a.
(b) 5 year yuga-In Y¢ju¾a jyoti¾a 5 year yuga is stated
which started on M¢gha ºukla 1st when sun-moon joined
in that nakºatra (magh¢)-
ñdamH«$_oVo gmo_mH$m£ `Xm gmH§$ g-dmgdm¡Ÿ&
ñ`mV² VXm@@{X `wJ§ _mKñVn: ewŠbmo@`Z§ øwXH²$Ÿ& (`mOwf Á`mo{Vf 6)
When the sun and moon together (gmo_mH$m£ gmH§$) with the
star Dhani¾°h¢ (g-dmgdm¡,Vasu is lord of Dhani¾°h¢ ) as-
cend the heavens (ñda AmH«$_oVo), then there is beginning
of the yuga (ñ`mV² VXm Am{X `wJ_²), the months of M¢gha, of
(Vedic) tapa, bright fortnight and the period when (if
necessary) the days are abandoned ({XZ§ Ë`O).
The years were named by adding prefixes-sam, pari,
3. Incarnations of Jagann¢tha and Buddhas-7 79
id¢, anu, idu- before word vatsara (son=year, 9th stage
of creation is also kum¢ra=son). Only vatsara or Id-
vatsara is civil year of 360 days.
(c) 12 year yuga-This is revolution period of Jupiter
around sun. Years are named like lunar months-chaitra,
vaiº¢kha etc.-Am{XË`míM h dm Am{“agíM ñdJ} bmoH$o @ñnY©ÝV-d`§
nydm} Eî`m_mo d`{_{VŸ& Vo hm@@{XË`m: nyd} ñdJª bmoH$§ O½_w:, níModm{“ag:,
fîQ>çm§ dm df}fw (EoVao` ~«m.18/3/17)Ÿ&=¡ditya and ¢¬giras were
competing to reach svarga first--we will reach earlier.
Those ¢dityas reached earlier, ¢¬giras were later, in 60
years.(B¨haspati is son of ¡ngirasa)
Am{XË`míMm{“agíM gwdJ} bmoH$o @ñnY©ÝVŸ& d`§ nyd} gwdJª bmoH${_`m_ d`§ nyd©
B{VŸ& V Am{XË`m EV§ nÄM hmoVma _ní`Z²& gådËgamo d¡ nÄMhmoVmŸ&(V¡{Îmar`
~«m.2/2/3/5)=¡ditya and ¢¬giras were competing to
reach svarga earlier. Those ¢dityas saw 5 Hot¢. They
covered 5 hot¢ or years each. Year consumes world, so
it is hot¢. ¡dityas are 12.
So, ¡ditya x 5 hot¢ =12x5=60 years.
(d) 19 years yuga-Prabhakar Holay has explained §k
jyoti¾a with 19 year yuga. The first verse tells that a
yuga has 5 samvatsaras. It does not mean that there are
5 years in a yuga, as samvatsara is only one of the 5
types of years. Thus, in a yuga of 19 years calculated
by §k-jyoti¾a method-there are 5 years of samvatsara
type and 14 years of other 4 types. In y¢ju¾a jyoti¾a
also, in 5x5 years of 5 yugas, there are 6 lost or
suppressed years which again forms 19 year yuga-
j`§ g§dËgamUm§ M _mgmZm§ M j`§ VWmŸ&(_hm^maV, empÝV nd©. 301/46)
(In addition to days) months and years also are suppressed.
80 Vedic View of ¹r¤ Jagann¢tha
(e) Eclipse yuga-Joint motion of sun-r¢hu (node of
moon), completes 1 cycle (called Saros) in 18 years
10.5 days. A solar year has 371 lunar tithi, each has 9
bh¢nºa (parts of sky covered by sun in it). Thus a year
has 9x371=3339 bh¢nºa-
Ìr{U eVm ÌrghòmÊ`q¾ qÌeÀM Xodm Zd Mm gn`©Z²
(F$H²$ 3/9/9,10/52/6,dm.`Ow.33/7)
3,339 agni revolved around sun in sky.
3339 tithi = 111 lunar months (30 tithis in a month)+ 9
tithis =half of Saros cycle of 223 lunar months.
(2) Human yuga-(a)Working life of man is about 60
years in which jupiter (5) and saturn (2) complete revo-
lutions. This is cycle of 60 guru years, called angir¢
period in vedas.
(b) Human life is of 100 years-
eVm`wd£ nwéf:(H$m¡frV{H$ ~«m.11/7, 18/10,25/7, V¡{Îmar`~«m.3/8/
15/3,EoVao` ~«m.2/17 Am{X)
Life of man is 100 years.This is called ¹akra (short form
of ºatakratu=ºata+kratu=100 yaj®a). ¹akra is name of
Indra-
BÝÐ AmgrËgran{V: eVH«$Vw: (V¡{Îmar` ~«m.2/4/8/7)
Indra was lord of earth and cultivation (s¤ra=plough,
sun) doer of 100 kratu (cultivation is main yaj®a in
annual cycle).
In 19 year yuga of §k jyoti¾a, moon returns to the
same nakºatra. After 5 yugas of 19x5 years, 5 yugas of
y¢ju¾a jyoti¾a are taken, then moon will be in next
nakºatra. Thus century can be named after nakºatra of
moon at its start. Saptar¾i also move 1 nakºatra in 100
years.
(c) For astrological forecast, human life is taken as 120
3. Incarnations of Jagann¢tha and Buddhas-7 81
(3) Parivarta yuga-1 divya year or 360 solar years is
period of historic changes. So, this has been called
Parivarta-yuga. In V¢yu-pur¢´a (23/113-218) 28 Vy¢sa
have been counted. First Vy¢sa Brahm¢ is at start of
¹veta-var¢ha-kalpa. 2-5 vy¢sa periods are called 2nd
to 5th dv¢para. Then 6th to 9th, 12-13th, 15th to 28th
are called parivarta periods. 14th is called pary¢ya, 15th
is also named as dv¢para. In period of 24th Vy¢sa §kºa
(V¢lm¤ki), end of yuga has been called kali. V¢yu-pur¢´a
(98/72, 74, 88-92) tells all these periods as parts of
tret¢-Var¢ha-4th, Bali-7th, Datt¢treya-10th, M¢ndh¢t¢-
15th, Paraºur¢ma-19th, R¢ma-24th, Vedavy¢sa-28th.
Also see chapters 70, 86 etc. Brahm¢´²a pur¢´a tells
yuga of 26,000 years at one place and at other place, it
is called manvantara of 71 yugas-71 x360=25,560
years. Parts of tret¢ in V¢yu are also of this period of
360 years.
g d¡ ñdm`å^wd: nyd© nwéf: _ZwéÀ`VoŸ&(36)
Vñ` EH$gá{V `wJ§ _ÝdÝVa{_hmoÀ`Vo&(37)-(~«÷mÊS> nw.1/2/9)
That first man was Sv¢yambhuva Manu. His 71 yugas
are called manvantara.
fS²>qde{V ghòm{U dfm©{U _mZwfm{Z VwŸ& dfm©Um§ `wJ§ ko`§ (~«÷mÊS> nw.1/2/
29/19)=Yuga is of 26,000 manu¾ya (human) years.
«Aï>mqde{V g_m»`mVm JVm d¡dñdVo@ÝVaoŸ&(76)
MËdm[a¨eËÌ`íM¡d ^{dVmñVo _hmË_Z:Ÿ&
Ad{eï>§ `wJm»`mVo VVmo d¡dñdVmo ø`_²(77)-(_ñË` nw.129)
In Vaivasvata Manu period, 28 yugas have passed (till
Vedavy¢sa, 3102 BC). He came 43 yugas after
Sv¢yambhuva Manu.
82 Vedic View of ¹r¤ Jagann¢tha
AmX_mo (ñdm`å^wd) Zm_ nwéf: nËZr hì`dVr VWmŸ&18Ÿ&
fmoS>emãX ghòo M VXm Ûmnao `wJŸo &26Ÿ& (^{dî` nw.3/4/18,26)
Sv¢yambhuva was ¡dama. His wife was Havyavat¤.
16,000 years after him (came Vaivasvata Manu).
(4) Sahasra-yuga-Bh¢gavata pur¢´a (1/1/4) tells about
1000 year session of ¹aunaka. Man lives for hundred
years only, but standards of morality, etiquette, religion
last for thousands of years After session of ¹aunaka,
revision of pur¢´as was done 3000 years later by
Vikram¢ditya which is current for 2000 years now-
Ed§ Ûmna gÝÜ`m`m AÝVo gyVoZ d{U©V_²Ÿ&
gy`©MÝÐmÝd`m»`mZ§ VÝ_`m H${WV§ VdŸ&1Ÿ&
{dembm`m§ nwZJ©Ëdm d¡VmboZ {d{Z{_©V_²Ÿ&
H$W{`î`{V gyVñV{_{Vhmgg_wÀM`_²Ÿ&2Ÿ&
VÝ_`m H${WV§ gdª öfrH$moÎm_nwÊ`X_²Ÿ&
nwZ{d©H$« _ ^ynZo ^{dî`{V g_mˆ`:Ÿ&3Ÿ&(^{dî` à{VgJ©.4/1)
At the end of dv¢para, pur¢´a was described by S¦ta
with sories of Sun and moon race kings. The same was
re-compiled by Vet¢la in Viº¢l¢ where scholars were
gathered by King Vikrama.
2 Divya-years (720 years-Mun¤ºvara) or 3 divya-years
(1080) are about 1000 years. Path of Buddha was for
1000 years and of Prophet Mohammed it was 1400.
Saptar¾i yuga is called of 2700 divya or 3030 m¢nu¾a
years-
Ìr{U df© ghòm{U _mZwfU o à_mUV:Ÿ& qÌeX{YH$m{Z Vw _o _V: gá{f© dËga:Ÿ&
(~«÷mÊS> nw.1/2/29/16, dm`w nw.57/17)
With m¢nu¾a measure, saptar¾i-year is of 3030 years.
gáqde{V n`©ÝVo H¥$ËñZo ZjÌ _ÊS>bŸo &
3. Incarnations of Jagann¢tha and Buddhas-7 89
gßVf©`ñVw {Vð>ÝVo n`m©`oU eV§ eV_²Ÿ& (dm`w nw.99/419)
Saptar¾i (seven sages) stay in each nakºatra for 100
years and cover entire circle of 27nakºatras.
gáfuUm§ Vw `m¡ nydm} Ñí`oVo øw{XVmo {X{dŸ&
V`mo@ñVw _Ü`o Zj̧ Ñí`Vo `Ëg_§ {Z{eŸ&105Ÿ&
VoZ gáf©`mo `wº$pñVð>Ë`ãXeV§ Z¥Um_²({dîUw nw.4/24/105)
The line joining two eastern stars (Pulastya, Kratu) of
seven sages rising in sky meets a nakºatra which is said
to be joined by saptar¾i. It remains 100 years in each
nakºatra.
See also V¢yu (99/412,421), Brahm¢´²a (2/3/74/
233,234).
Here, divya-year is solar year of 365.25 days and m¢nu¾a
year is of 12 lunar sidereal revolutions (12x27.29=327.53
days). Stars are almost static due to large distances,
but the line joining 2 stars in east meets some point on
zodiac which is called constellation occupied by saptar¾i.
It covers circle of 27 nakºatras backwards in 2700
years, 100 years for each nakºatra.
3030 manu¾a years=3030x327.53/365.25
=2717 solar years.
Yuga of Romaka-siddh¢nta is of 2850 years(Pa®cha-
siddh¢ntik¢ of Var¢hamihira). This is 150 times §k yuga
of 19 years.
(5) Dhruva or Krau®cha yuga- This is 3 times saptar¾i
era i.e. 9090 m¢nu¾a or 8100 solar years-
Zd `m{Z ghòm{U dfm©{U _mZwfm{U Vw Ÿ&
AÝ`m{Z Zd{VíM¡d Y«dw :g§dËga:ñ_¥V:Ÿ&&(~«÷mÊS> nwamU 1/2/19/18)
This has been called krauncha (heron) samvatsara in
V¢yu pur¢´a (57/18).
84 Vedic View of ¹r¤ Jagann¢tha
It is about 1/3 of precession cycle of earth axis. Line of
earth axis extended north comes close to 3 stars in its
circular path, which become pole-stars by rotation. The
shape of that star-group is like krau®cha (heron) bird.
On earth also, region adjacent to north pole is Kraunch
dv¤pa (Canada, Greenland, Iceland) with broken coast-
line. It started when king Dhruva who went to north
pole after death. After Dhruva years (8100), Skanda
was leading Deva army and broke Krau®ch dv¤pa (both
Pur¢´ic legends). Again after 8100 years, king Yudhi¾°hira
expired in Kali 25 (3076 BC) when Laukika year started
in Kashmir.
Similar period is found by joining two Guru years. In
85 solar years, Guru years are 1 more (86). In south
Indian Pit¢maha system, 60 solar years are Guru cycle.
Both cycles combine in 85 x 60=5100 years. In the year
R¢ma was born, Guru cycle started with Prabhava year
in both S¦rya and Pit¢maha siddh¢nta counts (Vi¾´u
dharmottara pur¢´a 82/7,8). V¢lm¤ki R¢m¢ya´a states
planetary positions at the time of R¢ma birth which was
at 10-47-48 LMT on 11-2-4433 BC. Fish (Matsya) in-
carnation at the time of glacial floods was 5100 years
ago in 9533 BC when both cycles had started together.
This is approximately time of last glacial floods.
(6) Ayana or Historic yuga-As per modern astro-
physics, earth-axis rotates in a conical path making a
circle in 26,000 years. This has been called yuga in
Brahm¢´²a pur¢´a (para 3 page 82). But glacial ice/
flood cycle on earth is due to 2 reasons as per
Milankowitch Theory, 1923 (see The Earth, by A.V..
Byalko, Mir Publication, Moscow,1987)-
3. Incarnations of Jagann¢tha and Buddhas-7 85
(1) Rotation of apogee of earth orbit in about 100 thou-
sand years. Apogee being the farthest receives least light
and heat of sun.
(2) Rotation of earth axis in opposit direction in 26,000
years. When north pole is away from sun, i.e. sun ray is
perpendicular to southern hemisphere, there is cold in
north part which has major land mass. In the land
surounding north pole, polar glaciers expand and con-
tract in long cycles.
When both effects combine, i.e. when earth is at apo-
gee then north pole also is away from sun, then glacial
winter sets i.e. glaciers expand to lower latitudes. When
north pole/apogee are separate, glacial summer comes
and polar glaciers recede to higher latitudes. Glacial
winters were 11.2, 33.2, 60.1 thousand years ago. Gla-
cial summer or great flood occured in 20.0, 45.5, 69.2
thousand years ago. The cyce of glaciation is in 21,600
years-
1/21600=1/26000 +1/100,000
Middle of the two cycles of 26,000 and 21,600 is taken
as 24,000 years for long term calender. Due to fluctua-
tions in earth rotation, this period matches more closely
with glacial cycles. For this, long period of apogee mo-
tion (estimated recently by NASA of 413,000 years) is
merged with precession, causing faster rotation in In-
dian texts-
1/24000-1/26000=1/412000.
This causes long term correction in cycle of 24,000 years
coming from long past followed by Brahmagupta and
Bh¢skara-II without understanding exact reason. This is
real B¤ja-sansk¢ra (seed-correction) due to error in math-
86 Vedic View of ¹r¤ Jagann¢tha
rection of constants to match with observation-these
also are used commonly in physics. Long term correc-
tion has 4 quadrants of 6,000 years, in 2 quadrants,
correction is positive, in other 2, it is negative-
IIImH©$(12000) öVmãXoä`mo JVJå`mënm: IeyÝ``_b (200) öVm:Ÿ&
bãY§ {Ì (3) gm`H§$ (5) hV§ H$bm{^ê$Zm¡ gXmH}$ÝXyŸ&59Ÿ&
e{edV² Ordo {Û (2) hV§ MÝÐmoÀMo {V{W (15) hV§ Vw {gVerK«o Ÿ&
Ûrfw (52)hV§ M ~wYmoÀMo, {Û (2) Hw$ (9) doX hV§ M nmV Hw$Oe{ZfwŸ&60Ÿ&
(~« ÷ Jw á H$m ~« m ÷ñ\w $ Q>{gÕmÝV, gw Y mH$a {Ûdo X r g§ ñ H$aU, 1902,
_Ü`_m{YH$ma)
Im^«ImH£ (12000) ö©Vm: H$ën`mVm: g_m: eofH§$ ^mJhmamV² n¥WH²$ nmV`oV²Ÿ&
`Îm`moaënH§$ VX² {ÛeË`m(200) ^Oopëb{áH$mÚ§ VV² {Ì{^:(3) gm`H¡$:
(5)Ÿ&7Ÿ&
(^mñH$amMm`©-2 H$m {gÕmÝV {eamo_[U, ^y-n[a{Y, 7)-ñdmonk ^mî`-
AÌmonbpãYaod dmgZmŸ& `Ûf©ghòfQ²>H$§ `mdXwnM`ñVVmo@nM` BË`ÌmJ_ Ed
à_mU§ ZmÝ`V² H$maU§ dºw§$ eŠ`V BË`W©:Ÿ&
The b¤ja correction is in cycle of 24,000 years with 4
quadrants having positive and negative corrections.
Bh¢skara is unable to explain the logic and tells that it is
coming from remote past. S¦rya-siddh¢nta,
tripraºn¢dhik¢ra (9,10) mentions 270 oscillation in 1800
years which also amounts to 3600 rotation in 24,000
years. and its correct results are only proof. Yuga of
12,000 divya years is given in all pur¢´as.
This gives first half as utsarpi´¤ (ascending) yuga of
12,000 divya (solar) years in which correction is posi-
tive or yuga parts are in order of kali to satya. The other
half is avasrpi´¤ (descending) starting with Satya and
ending with Kali. Creation started with Satya yuga, so
day of human Brahm¢ starts with descendig cycle. At
present (3102 BC-Vedavy¢sa
3. Incarnations of Jagann¢tha and Buddhas-7 87
time), third day is running-
H$ënm»`o ídoVdmamho ~«÷mãXñ` {XZÌ`oŸ& (^{dî` nw, à{VgJ©. 1/1/3)
This ¹veta-var¢ha- kalpa is 3rd day of Brahm¢.
Precession cycle has been called Ayana-r¢sa in vedas.
R¢sa is a cyclic process of creation-
VÞmo Xodmgmo AZwOmZÝVw H$m__² .... Xya_ñ_ÀN>Ìdmo `ÝVw ^rVm:Ÿ&
V{XÝÐm¾r H¥$UwVm§ V{ÛemIo,VÝZmo Xodm AZw_XÝVw `k_²Ÿ&
ZjÌmUm_{YnËZr {demIo, loð>m{dÝÐm¾r ^wdZñ` Jmonm¡Ÿ&11Ÿ&
nyUm© níMmXwV nyUm© nwañVmV², CÝ_Ü`V: nm¡U©_mgr {OJm`Ÿ&
Vñ`m§ Xodm A{Yg§dgÝV:, CÎm_o ZmH$ Bh _mX`ÝVm_²Ÿ&12Ÿ&
(V¡{Îmar` ~«m÷U 3/1/1)
Devas fulfil desires, rise from Indr¢gn¤ (K¨ttik¢) to
Viº¢kh¢. Then they become full and it is called
paur´m¢s¤. Then the movement reverses. This move-
ment is around n¢ka (top point of ecliptic sphere)
Nutation is change in angle of inclination in earth axis
from 22.5 to 24.50 in cycle of 41,000 years. This has
been called chyuti. On the basis of chyuti references,
Pandit Dinanath Shastri Chulet has determined period
of ¹atapatha Br¢hma´a 54620 BC, Maitraya´¤ upani¾ad
23000 BC and Ved¢¬ga jyoti¾a in 22,022 BC etc-See
Report of Pa®ch¢¬ga Committe in 1931, by Yashavant
Rao Holkar, king of Indore (M.P.) under chairmanship
of Pt. Dinanath Shastri Chulet (pages79-80 in part 1
and pages 171-176, 197 in part 2). His separate book
Veda-k¢la-Nir´aya (Indore,1930) page 238-239 also
gives chart and astronomical/geographical explanation.
In descending cycle, Kali started on 17-2-3102 BC. and
continued upto 1902 BC. Then kali of ascending cycle
re
88 Vedic View of ¹r¤ Jagann¢tha

mained till 702 BC. Dv¢para of 2400 years was till 1699
AD. Then tret¢ of 3600 years started whose sandhy¢
(junction) period of 300 years was till 1999 AD. At junc-
tion of ascending/descending kali , Buddha appeared.
After start of dv¢para, ¹a¬kar¢ch¢rya revived vedas.
Tret¢ is period of yaj®a (production) which is evident
from industrial era in sandhy¢ and information technol-
ogy after that. This is nature of the yugas stated in
Mah¢bh¢rata-
ÌoVm`wJo {d{YñËdof `kmZm§ Z H¥$Vo `wJoŸ&
Ûmnao {dßbd§ `mpÝV `km: H${b`wJo VWmŸ&32Ÿ&
ÌoVm`m§ Vw g_ñVm `o àmXwamgZ² _hm~bm:Ÿ&
g§`ÝVma: ñWmdamUm§ O“_mZm§ M gd©e:Ÿ&34Ÿ&
ÌoVm`m§ g§hVm doXm `km dUm©l_ñVWmŸ&
g§amoYmXm`wf ñËdoVo ^«í`ÝVo Ûmnao `wJŸo &35Ÿ&(_hm^maV, empÝVnd©,232)
In Satya (K¨ta)-yuga, there is no yaj®a, it is formalised
in trat¢ only. After viplava (floods, violence), dv¢para
comes. In kali, all yaj®a and vedas vanish. In tret¢,
veda, yaj®a and society are in order. They decline in
dv¢para with shortening of life.
Glacial periods also match with this era as shown in
chart of yugas.
(7) Astronomical era-Taking divya year of 360 solar
years, jyoti¾¤ya yuga of 12000 divya years=43,20,000
solar years is described in all pur¢´as. It has 3 explana-
tions-
(i) In Bhaga´opapatti (origin of revolution period of
planets) of Siddh¢nta-ºiroma´i, Gol¢dhy¢ya, Bh¢skara-
II has written that yuga is the period in which all planets
complete integral number of revolutions.
(ii)Pandit Madhusudan Ojha in Indra-vijaya (Jodhpur Uni-
3. Incarnations of Jagann¢tha and Buddhas-8 89
versity, Rajsthan) has written that North pole was ear-
lier at Pamir (Pr¢¬-meru=earlier pole). The cycle of north
south motion of north pole on earth surface is 1 yuga.
Its quadrants are covered in periods called-kali, dv¢para,
tret¢, k¨ta of 1,2,3,4, parts. This is seen as continental
shift.
(iii) Periodic increase/ decrease of earth has been men-
tioned in kalpa or yuga (e.g. Gol¢dhy¢ya, bhuvana
ko¾a,62 in Siddh¢nta-ºiroma´i) is actually shortening
and incease of earth orbit (eccentricity of about 0 in
circular shape to ellipse). (ii, iii) depend on motion of
planets.
8. Yuga-Cycle-SanskaÃra and human yugas are too
small for historic periods, astronomical cycle is too big.
So we take the base of Ayan¢bda yuga for chart of his-
tory. This has been specifically called ayan¢bda yuga-
ÌoVm `wJ_wIo nyd©_mgZ² ñdm`å^wdo@ÝVaoŸ&
.... `o d¡ ~«OHw$bm»`mñVw AmgZ² ² ñdm`å^wdo@ÝVaoŸ&
H$mboZ ~hþZmVrVm A`ZmãX `wJH«$_¡:(dm`w nw.31/3,29)Ÿ&
Brahm¢ (Sv¢yambhuva Manu) was in initial tret¢-yuga.
Then Braja-kula (group of devas) existed. Long period
has passed as per Ayan¢bda-yuga.
1 day night of human Brahm¢ =12,000 years descend-
ing+12000 ascending. Here, start of day is taken from
descending sequence as the astronomical era in that
sequence. Night has to be in opposite order. As shown
at page 88, this is the third day of Brahm¢ running. This
yuga matches perfectly with saptar¾i and Dhruva eras,
yuga parts of pur¢´as and the modern estimate of gla-
cial years. Important dates are given by planetary posi-
tions also.
90 Vedic View of ¹r¤ Jagann¢tha

Yuga-cycle
Cycle Sequence BC years Start of yuga Glacial years
61,902 Satya- Ice age 69,200(previous tret¢)
Descending 57,102 tret¢ Flood-58100 Ma´ij¢ era
53,502 dv¢para Some s¦kta of this era as per
Dark age 51,102 Kali nutation-Dinanath Chulet-1925
(1st) 49,902 kali
Ascending 48,702 dv¢para
46,302 tret¢ Ice age 45,500
42,702 Satya
37,902 Satya
Descending 33,102 Tret¢ Flood 31,200
29,502 dv¢para ¡dya tret¢-Brahm¢-Var¢ha kalpa
27,102 Kali 29,102-Sv¢yambhuva Manu
Initial(¢dya)25,902 kali 27,376-Dhruva-0
(Sv¢yambhuva)24,702 dv¢para 43x360=16,000 years
Ascending 22,302 Tret¢ Ice 20,000 19,276-Dhruva-1
18,702 Satya
13,902 Satya Vaivasvata Manu
Descending 9,102 Tret¢ flood 9,200 11,176-Dhruva-2
5,502 dv¢para 28 x 360=10,000 8476-Ikºv¢ku
Present 3rd 3,102 Kali 3,102-Kali 5,776-Saptar¾i-2
(Vaivasvata)1,902 Kali 1805-Death of Buddha 3076-Laukika-3
Ascending702dv¢para 755-¹¦draka,725-M¢lava, 612-
¹¢kambhar¤
AD 1,699 Tret¢ 1700-Industrial revolution
AD 5,299 Satya 2000-End of tret¢-sandhy¢, Information era
Tret¢ counts in ¹veta-var¢ha Kalpa-
1parivarta yuga = 360 years (degrees of circle)
1 tret¢=3600 years = 10 parivarta yugas
Two tret¢s starting in 22,302 and 9,102 BC had 10 +10
=20 parivarta. In extended tret¢, 3 cycles of 3x360 =
3. Incarnations of Jagann¢tha and Buddhas-8
91
1080 years were completed in 5502-1080 = 4422 BC.
Thus, R¢ma was born in 4433 BC i.e. he was in 24th
tret¢ (V¢yu Pu¢´a,chapters 70,86,98). Datt¢treya was
in 10th tret¢ (ending in18,702 BC), or beginning of
present descending tret¢ (9,102 BC). Paraºur¢ma was in
19th tret¢ i.e. 9th in 2nd cycle = 2x360 years before
5,502 BC. Kollam era starts in 6,177 BC (thousands
years are completed in 824 or 1824 AD ). M¢ndh¢t¢
was in 15th tret¢, i.e.5th part in 2nd tret¢ =9,102- 4x360
=7,662 BC to 7302 BC. 18 generations after M¢ndh¢t¢
was B¢hu who was defeated by yavanas (Brahm¢´²a
pur¢´a 2/3/63/120). As per Megasthenese, it was 6,451
years 3 months before 326 BC July (rains at time of
Porus war), i.e.in April 6,777 BC, i.e.8-900 years after
M¢ndh¢t¢. Then Sagara drove out yavanas (Ionians-
descendants of Anu, son of Yay¢ti).70 generations after
Sagara, B¨hadbala was killed in Mah¢bh¢rata war by
Abhimanyu. Then, for 30 generations, S¦ryava¼ºa
continued till Sumitra ended by Mah¢padma-nanda in
1634 BC. Nanda and his 8 sons (2 generations) ruled
for 100 years.Then 12 Mauryas +10 ¹u¬gas +4 Ka´vas
+ 30 ¡ndhras ruled. After that, during Chandragupta-1
of Gupta era, Alexander attacked in 326 BC. This comes
to 160 generations. Megasthenese tells 153 generations.
Probably 7 generations in between were not kings or
some kings of same generation specially in ¡ndhra
dynasty might have ruled. During this period, there were
2 democracies for 120 years (21 republics of Paraºur¢ma
of about 5-6 years each, 21 times wiping of kºatriyas)
and 300 years M¢lava-Ga´a, starting from ¹¦draka-ºaka
of 756 BC (Yally¢ch¢rya in
92 Vedic View of ¹r¤ Jagann¢tha
in Jyoti¾a-darpa´a, verse 71) to ¹ri-Har¾a-Vikrama samvat
of 457 BC (Al-Biruni, India). ThisVikrama was second
son of Govindap¢da, guru of ¹a¬kar¢ch¢rya.
Kaºyapa-Among 28 Vy¢sa listed inV¢yu, K¦rma,
Brahm¢´²a pur¢´as, first was Sv¢yambhuva Manu who
was Brahm¢, second Kaºyapa also was Brahm¢, so a lot
of time lapsed between them. 28th Vy¢sa was K¨¾´a-
Dvaip¢yana in Mah¢bh¢rata. In astronomical kalpa,14
Manus come one after another. First half of 7 Manu
periods is like sunrise to noon. In same way, there is
decline in next 7 Manus, so these are called S¢var´i
Manus. In human eras, S¢var´i Manus are cousins ( same
var´a or family) to first 7 Manus and are of same period.
Sl.No. Main Manus S¢var´i Manus
1. Sv¢yambhuva Meru S¢var´i
2. Sv¢rochi¾a Dakºa S¢var´i
3. Uttama Brahma S¢var´i
4. T¢masa Dharma S¢var´i
5. Raivata Rudra S¢var´i
6. Ch¢kºu¾a Rauchya
7. Vivasvata Bhautya
Brahm¢´²a Pur¢´a (1/2/36/65) tells that the four
manus-Sv¢rochi¾a, Uttama, T¢masa, Raivata-were
descendants of Priyavrata, elder son of Sv¢yambhuva .
Sv¢rochi¾a was son of ¡Âk¦ti, daughter of Sv¢yambhuva-
Manu. She was married to Ruchi Praj¢pati (father of
Rauchya-Manu). Other 3 were sons of Priyavrata. First
3. Incarnations of Jagann¢tha and Buddhas-8 93
5 S¢var´i Manus were grandsons of Dakºa-Praj¢pati
through his daughter Priy¢ (or Kriy¢-another version)-
gmdU© _ZdíMmÝ`o ^{dî`m ~«÷U:gwVm:Ÿ&
_oégmd{U©VñVo d¡ MËdmamo {Xì` ÑîQ>`:Ÿ&&23Ÿ&&
Xjñ` Vo {h Xm¡{hÌm: {H«$`m`m: Xw{hVw: gwVm:(~«÷mÊS> nwamU 3/4/1)
Mmjwfñ`mÝVao@VrVo àmáo d¡dñdVñ` MŸ&
éMo: àOmnVo:nwÌmo am¡À`mo Zm_m^dËgwV:(dm`w nwamU 100/54)
Brahm¢´²a-pur¢´a (3/4/1/23,24),V¢yu-pur¢´a (4/
100,58/30) give similar story. Last two S¢var´i Manus
came after Ch¢kºu¾a who was grandson of Dhruva
(Hariva¼ºa-pur¢´a 2/15). Period of Kaºyapa (Brahma-
S¢var´i) covers 5 generations from Ch¢kºu¾a to P¨thu.
In-between V¨, A¬ga,Vena, appeared.
Sv¢yambhuva------------Ch¢kºu¾a------------Vaivasvata
40 generations 12 generations
52 generations (incomplete list) = 15,120 years.
Thus,1 generation =15,120/52 = 290 years.
Ch¢kºu¾a =29,102(Sv¢mbhuva)-40 x 290 =17,500 B.C.
P¨thu =17,500-5x290=16,050 B.C.
Thus, Kaºyapa period is 17,500 to 16,050 B.C.
Then, upto 11th Vy¢sa §¾abha, 2 parivarta periods
can be given due to their importance. In period of 6th
Vy¢sa Vavasvata-Yama, 4 parivarta are assumed due to
glacial floods. Remaining Vy¢sa are given 1 parivarta of
360 years each. Thus,28 Vy¢sas are (see -nwamUm| _|
Eo{Vhm{gH$ n[adÎm© `wJ-Hw$§ dabmb O¡Z,B{Vhmg {dÚm àH$meZ,{X„r )
94 Vedic View of ¹r¤ Jagann¢tha

1.Sv¢yambhuva Manu (Brahm¢ )-(29,100-17,500 B.C.).


This is also period of Sv¢rochi¾a, Uttama,T¢masa,
Raivata.
2.Kaºyapa (Brahma-S¢var´i Manu)-(17,500-16,050
B.C.) -Also period of Ch¢kºu¾a and other 6 S¢var´i-
Manus.
3.Uºan¢-K¢vya, i.e. ¹ukr¢ch¢rya (16,050-15,330 B.C.).
4.B¨haspati-(15,330-14,610 B.C.)
5.Vivasv¢n (Savit¢)-(14,610-13,900 B.C.)-S¦rya-
siddh¢nta,Vaivasvata Manu.
6.Vaivasvata-Yama-(13,900-12,460 B.C.)-Glacial floods.
7.Indra-¹atakratu-(12,460-11,740 B.C.).
8.Vasi¾°ha-(11,740-11,020 B.C.).
9.Ap¢ntaratam¢ (S¢rasvata) -(11,020-10,300 B.C.).
10.Tridh¢m¢-(10,300-9,580 B.C.).
11.§¾abha-(9,580-8,860 B.C.).
12. Atri-(8,860-8,500 B.C.).
13. Dharma (Nara-N¢r¢ya´a)-(8,500-8,140 B.C.).
14. Surakºa´a or Suchakºu-(8,140-7,780 B.C.).
15.Try¢ru´a-(7,780-7,420B.C.).
16. Dhana®jaya-(7,420-7,060 B.C.).
17. K¨ta®jaya-(7,060-6,700 B.C.).
18. §ta®jaya-(6,700-6,340 B.C.).
19.Bharadv¢ja-(6,340-5,980 B.C.).
20.Gautama-(5,980-5,620 B.C.).
21.V¢chaspati (Niryantara)-(5,620-5,260 B.C.).
22.Sukaly¢´a (Somaºu¾´a)-(5,260-4,900 B.C.).
3. Incarnations of Jagann¢tha and Buddhas-9
95
23.T¨´abindu- (4,900-4540 B.C.)
24.V¢lm¤ki-(4,540-4,180 B.C.).
25.¹akti-V¢si¾tha-(4,180-3,820 B.C.).
26.J¢t¦kar´ya-(3,820-3,460 B.C.).
27.Par¢ºara-(3,460-3,100 B.C.).
28.K¨¾´a-Dvaip¢yana-(3,100 B.C.onwards---).
9.Buddha and his birth- Like 24 Vi¾´u incarnations,
there are 24 Jaina T¤rtha¬karas and 28 Buddhas. But
except Gautama Buddha (9th among 10 Vi¾´u incarna-
tions) and last T¤rtha¬kara Mah¢v¤ra, all others were
denied by Oxford scheme in 1831 to destroy Indian cul-
ture and orientalists are still guided by them.Thus, start
of Jaina and Bauddha thoughts is considered to be from
Mah¢v¤ra and Siddh¢rtha, time of both being shifted later
by about 1300 years, thereby destroying framework of
Indian history.
Concept of Jagann¢tha is Puru¾a or conscious being.
Buddha is related to buddhi. Jaina is related to 24 ele-
ments of Prak¨ti. Jaina and Bauddha sects deny the
existence of Puru¾a, rather do not depend on it, so they
are called n¢stika (na=not, asti=existance, ka=follower).
Puru¾a element of 5x5 elements of s¢¬khya are denied
in it. Since puru¾a has no classification or description,
these theories remain approximation of s¢¬khya. Jaina
thought has 7 fold logic-1 more than 6 darºana of Vedas,
double the number 12 of anga and up¢nga compared to
6 of veda. Like 4 p¢da of Puru¾a, there are 4 sreams of
Bauddha thought-M¢dhyamika, VijnÆ¢n¢sti, Yog¢ch¢ra,
96 Vedic View of ¹r¤ Jagann¢tha

Vaibh¢¾ika.Two m¤m¢ns¢ are joined in vaibh¢¾ika.


Vaºe¾ika is similar to m¢dhyamika. Vij¬an¢sti is com-
bination of verbal logic and s¢n•khya. Yog¢ch¢ra is same
as yoga-darºana. Another grading can be-
1.Puru¾a-Jagann¢tha, ¢stika, veda.
2.Buddhi-Buddha
3.Prak¨ti-Jaina
4.Mana removed from prak¨ti-Ch¢rv¢ka
Buddhi is an element of prak¨ti, this is higher than mana.
This is compared to a ratha (chariot)-
AmË_mZ§ a{WZ§ {d[Õ eara§ aW_odVwŸ& ~w{Õ§ Vw gmaqW {d[Õ _Z: àJ«h_od M (3)
B{ÝÐ`m{U h`mZmhþ{d©f`m§ñVofw JmoMamZ² Ÿ&
AmË_opÝÐ`_Zmo`ºw $§ ^moº$o Ë`mhþ_Z© r{fU:Ÿ&&4Ÿ&& (H$R>mno {ZfX² 1/3/3,4)
Buddhi is higher than mana--
BpÝÐ`m{U namÊ`mhþ[a{ÝÐ`oä`: na§ _Z:Ÿ&
_ZgñVw nam ~w{Õ`m}~Õ w :o naVñVw g:Ÿ&&(JrVm 3/42)
Ratha (physical body)-Ch¢rv¢ka
Horses or engine=organs+bridle=mana (mind)--Jaina
Driver(s¢rathi)=Buddhi (intellect)-Bauddha
Owner of ratha=Puru¾a-Veda
¡stika view starts from top-uniform, abstract field
called rasa. That is Brahma. Various stages of creation
are its vivartta (transformation)
N¢stika view starts from physical world. Ch¢rv¢ka stops
before mind. Mind, organs and their interaction is de-
scribed
3. Incarnations of Jagann¢tha and Buddhas-9
97
in Jaina view. Buddhi (intellect) is basis of Bauddha
view. Buddhi is controller of mind and other organs
and by its successive develoment, one can improve him-
self and the world. In Jaina system, buddhi, mind, or-
gans-all are parts of prak¨ti-their various collections
(pudgala) explain the world.
Since these views are complementary (some feel con-
tradictory), they always existed.There are 4 levels of
development of buddhi , like 4 Puru¾a or K¢la-
¹r¢vaka (aspirant)-common individual
Bodhisattva-Developing stage
Pratyeka Buddha-Developed stage of individuals, in-
carnations of Buddha.
Samyak Buddha-Highest state of Buddha realized for
brief moment.
Samyaka Buddha is a unique state, and there can be
only one such Buddha. Pratyeka Buddha is its visible
human form. For 7 lokas, 24 Prak¨ti, or 28 defects of
buddhi in sankhya, there are 7, 24, or 28 Buddhas. List
of 28 human Buddhas is given in Mah¢va¼ºa, who ap-
peared in different places and times.
28 defects or weaknesses (aºakti) of buddhi (S¢¬khya-
Tattva-Sam¢sa 13,or, S¢¬khya-S¦tra 3/38, S¢¬khya-
K¢rik¢ 49 ) can be explained in 3 ways-
(a)S ¢¬khya K¢rik¢ divides it into 3 parts-11 weak-
nesses of 11 organs (5 sense organs, 5 organs of action,
mana)+9 obstructions to satisfaction (tu¾°i-viparyaya)+8
obstructions
98 Vedic View of ¹r¤ Jagann¢tha
to siddhi (powers).
(b) There are 52 points of ºakti in human body as per
tantra. This corresponds to 52 letters in siddha-order of
letters (49 of Devan¢gar¤ -form from a to h,+kºa, tra,
j®a for kºetraj®a- puru¾a), or 52 p¤°ha (centres) of ºakti
worship. These are images of Goloka or K¦rma which
creates galaxy and is 10 times larger. Its size is 52
aharga´a or 2 52-3 times earth-size. Out of these 52
points of ºakti, 24 are purely material for 24 elements of
prak¨ti. Remaining 28 ºaktis are forms of Buddha.
(c)S¢¬khya is 5 dimensional material space which is
measured by 5 basic units of physics (5 tanm¢tr¢). In
surface description, it has 5x5=25 elements. Taking mind
as 6th dimension, ¹aiva-darºana has 6x6=36 elements.
Extra 36-25=11 are rudras. These are 4 combinations
of ¹iva and ¹akti and 7 forms of m¢y¢ (covering power)
and its 6 covers. Any indivisual object can be arranged
in 17 patterns to cover a plane. (plane-crystellography
theorem of modern algebra), so 17 is called puru¾a or
cloud (which covers like plane sheet, synonyms are
ghana, ambara, megha etc.). Thus, there ar 11 rudras
+17 arrangements of puru¾a =28 Buddhas.
10.Times and places of Buddhas: It is difficult to
find time and place of all Buddhas. Time is given as per
pur¢´a chronology explained earlier. Buddhava¼ºa in
PaÃli is published by N¢land¢ Mah¢vih¢ra, Patna in 1959
AD. It lists 28 Buddhas at pages 297-381. At page 304-
-
AVrV ~wÕmZ§ {OZmZ§ Xo{gV§ Ÿ& {ZH$s{bV§ ~wÕ naånamJV§ ŸŸ&
3. Incarnations of Jagann¢tha and Buddhas-9
99
nwã~o{Zdmgm {ZJVm` ~w{Õ`m Ÿ& nH$mg_r bmoH${hV§ gXodHo$ Ÿ&&
Buddha-charita (24/43,44) of Aºvagho¾a writes about
many Buddhas--
AÝ`o `o Mm{n gå~wÕm bmoH$§ {dÚmoË`YrpËdfmŸ&
Xrn Bd JVñZohm {Zdm©U§ g_wnmJVm:Ÿ&&
^{dî`pÝV M `o ~wÕm ^{dî`pÝV VnpñdZ:Ÿ&
Ád{bËdm@ÝV§ à`mñ`pÝV X½YoÝYZH¥$emZwdV² Ÿ&&
( 1 ) Ma®juºr¤ Buddha was in China. He was
Brahm¢ or F¢n and sourse of all wisdom. He
was on of 7 BrahmaÃs. He may be
Sv¢yambhuva Manu in 29,102 B.C. or about
that period.
(2) Kaºyapa is also Buddha and his period is about
17,500 B.C. He was in north-west part of India, at
central point of Deva (India+China+Russia), Asura (Af-
rica, west coast of Asia, Americas) and Daitya-D¢nava
(Deutsh=Dutch-German, Danube river zone in east Eu-
rope). Caspian sea is named after him. Kaºyapa view
was popular at time of Gautama Buddha also. (PuÃra´a
Kaºyapa at Kas¢pa in Rohtas district of Bihar).
(3)Amitabha Buddha also was in China at the time of
R¢ma (4,433 B.C.). His teachings to R¢va´a, king of
La¬k¢ are called La¬k¢vat¢ra-s¦tra. Vasi¾°ha had gone
to him as ordered by Mah¢m¢y¢ to obtain knowledge.
Yoga-V¢si¾°ha-R¢m¢ya´a calls him K¢ka-Bhuºu´²i at
north -east of Meru (Pamir) which is China only (Nirv¢´a
kha´²a, first half, chapters 14-17). His visit to Buddha
is described in commentary on Lalit¢-S¢hasram by
Som¢nanda in expla-
100 Vedic View of ¹r¤ Jagann¢tha
nation to name Sadgatiprad¢ (verse 103, name 201) pub-
lished by P¤t¢mbar¢-Pi°ha, Datia (Madhya Pradesh). View
of this Buddha is described in V¢lm¤ki-R¢m¢ya´a,
Ayodhy¢-k¢´²a, chapters 108-109 by J¢b¢li and refuted
by ºr¤ R¢ma. Here, Bauddha-Jaina-Ch¢rv¢ka are placed
in same anti-vaidika category. Buddha, Budha,
Tath¢gata, ¹akyatama (¹¢kya) all are mentioned in verse
(109/34)
(4) Sumedh¢ Buddha-He was in the time of Paraºur¢ma
(6,177 B.C.death). He lived in Mahendragiri (hills of
Phulbani, Ganjam in Orissa), where a district and its
headquarter on south bank of Mah¢nad¤ is still called
Baudha. Mahendragiri was old place for tapa. When
Paraºur¢ma (or, one in his line of disciples) handed over
his bow or mantle of incarnation to R¢ma after ¹iva-
dhanu was broken by him, he came to Mahendragiri
for tapa. Story of this Sumedh¢ is written in Tripur¢-
Rahasya. He is also the sage who preached Durg¢-
saptaºat¤ in M¢rka´²eya-pur¢´a. Ten mah¢-vidy¢ are
10 prajnÆ ¢ -p¢ramit¢ taught by Sumedh¢-Buddha.
Sumedh¢ Buddha is mentioned in (Vm{ÝÌH$ gmYZm Am¡a {gÕmÝV-
JmonrZmW H${damO-{~hma amîQ´>^mfm n[afX²,nQ>Zm-4 )Ÿ page 18 as
author of Tripur¢-rahasya. In (~m¡Õ Y_© Xe©Z-AmMm`© ZaoÝÐ Xod-
_moVrbmb ~ZmagrXmg,{X„r-7 Ÿ) at pages 180-182, his descrip-
tion is given. He is ¨¾i of Durg¢-saptaºat¤ also in
Marka´²eya-pur¢´a.
(5) ¹¢kyasi¼ha Buddha -This Buddha was just be-
fore Mah¢bh¢rata war and has visited Nepal as per
chronology of Nepal kings. He visited during reign of
Jited¢sti, who was killed in Mah¢bh¢rata war on side of
P¢´²ava.
3. Incarnations of Jagann¢tha and Buddhas-9
101
Father of Jited¢sti was Humati who went to forest with
P¢´²avas. Visit of ¹¢kyasi¼ha-Buddha to Nepal is de-
scribed in Nepal list of kings. See-Indian History &
Culture, by BHISMA Bombay, vol.-4, page 299. His story
is in Mah¢bh¢rata (Vanaparva, Kair¢ta parva, chapters
38-41) and Kir¢t¢rjun¤yam epic. Siddh¢rtha Buddha
was called ¹¢kyamuni, not ¹¢kyasi¼ha; although
Amarako¾a has listed ¹¢kyasi¼ha also as a name of
Buddha. This is earlier than Siddh¢rtha and may be from
some other ¹¢kya (Sal forest area) family. Forefather of
Siddh¢rtha Buddha was B¨hadbala who fought
Mah¢bh¢rata war on Kaurava-side and was killed by
Abhimanyu. Mah¢bh¢rata, ¹¢ntiparva, chapters 307-308
describe teaching of this Buddha in detail (teaching of
Vasi¾°ha to Kar¢lajanaka). This gives 4 categories of
Buddha-stage--Abuddha, apratibuddha, budhyam¢na,
and ºuddha (or viºuddha) buddha. Teaching of º¤la in
chapter 124 by Prahl¢da to Indra is based on Kaºyapa
Buddha, who was guru of deva, asura both.
(6) Kali-Buddhas before SiddhaÃrtha-Th¦pa (st¦pa)-
va¼ºa tells about St¦pa (mounds) of Krakucchanda,
Kanakamuni and Kaºyapa (2nd) Buddhas. Fa-hien (5th
century A.D.), Chinese traveller tells about p¤°ha where
4 Buddhas (these 3 and Siddh¢rtha) had sat--at Champ¢
(Bh¢galpur in Bihar), S¢ket (Ayodhy¢). Krakucchanda
Buddha was born 100 Kms. south-west of ¹r¢vast¤ and
Kanakamuni was born 8 Kms. north of ¹r¢vast¤ as per
Fa-hien. Kaºyapa-Buddha (2nd) was in Tu-vi-yi
(¯a´²av¢) village 15 Kms. west of ¹r¢vast¤. Nigalihva
inscription
102 Vedic View of ¹r¤ Jagann¢tha

(near S¢ran¢th) by Ashoka tells that in 14th year of his


rule, he doubled the size of st¦pa of Ko´agamana
(Kanakamuni)-Buddha and again worshipped it in 20th
year of his rule. (See- {~hma Am¡a ~m¡Õ Y_©-hdbXma {ÌnmR>r göX`-
{~hma amîQ´>^mfm n[afX², nQ>Zm Ÿ). Also see-Ami°a K¢la Rekh¢-
by sri Parameshwar Nath Mishra, Kolkata.
(7) Siddh¢rtha Gautama Buddha-He was born as
Siddh¢rtha, son of ¹uddhodana and was 25th in line
from Ikºv¢ku king B¨hadbala. His period was 1885-
1805 B.C. He was called Gautama due to two reasons.
This family was follower of Gautama or Gautama sage
extended the family line. After Siddh¢rtha, main thrust
was on verbal logic propounded by Ny¢ya-s¦tra of
Gautama. (Siddh¢rtha-Buddha is given in several texts
on basis of pur¢´as-Indian History & Culture,by BHISMA,
Bombay,vol.-1, pages 374-375, vol-4, pages 96-97. Time
of Buddha-by Sri Ram Sa°he, Hyderabad etc. See {~hma
Am¡a ~m¡Õ Y_©, pages 26-27 quote Mah¢bh¢rata, Sabh¢-parva
(21/1-10) about Gautama line of kings.)
(8) Lokadh¢tu Buddha-Lokadh¢tu Buddha was in
Kashmir who brought 48th Gonanda king Ashok (1448-
1400B.C.) under Bauddha influence due to which his
kingdom was captured by Bauddhas of central Asia.
Based on this verse of R¢jatara¬gi´¤ (1/101-102),
Hultzch, Govt. epigraphist at Madras (now Chennai)
declared that Maurya Ashoka embraced Buddhism due
to which Maurya empire disintegrated. Ashok was not
Buddhist, nor Kharavel was Jaina (he performed
R¢jas¦ya Yaj¬a, kept titles of Indra).
3. Incarnations of Jagann¢tha and Buddhas-9
103
Maurya empire also did not disintegrate -India remained
united under Mauryas for 218 years after death of
Ashoka, 300 years under 10 ¹u¬ga kings, 85 years
under 4 Ka´va kings. Lokadh¢tu Buddhas started in
Kashmir in 1655 B.C., 150 years after death
ofSiddh¢rtha. There was one Lokadh¢tu Buddha at time
of 51st Gonanda king Kani¾ka of Kashmir also (1264-
1234B.C.). There are 3 Lokadh¢tus. (BHISMA history,
vol-3, pages 97-98,199-200.)
(9) Maitreya Buddha (BHISMA history, vol.-3, page
97) -Maitreya Buddha was born 300 years after nirv¢´a
of Siddh¢rtha Buddha (1505 B.C.) as per Fa-hien. He
preached M¢dhyamika branch which was explained by
N¢g¢rjuna. Maitreya (=field of sun) was born in Dh¢nya-
ka°aka near Amar¢vat¤ (in Mah¢r¢¾°ra, at 21O latitude).
This is image of Indra or Sahsr¢kºa (1,000 diameters of
sun which is akºa or eye). Measured in terms of earth-
size, it is (earth x 2 21-3 ) or at 21st aharga´a. In Orissa
also places of Indra at this latitude of 21o are Bu²h¢r¢j¢
(B¨ddhaºrav¢) in Sambalpur or ¡kha´²alama´i
(¡kha´²ala=Indra) near Bhadraka. Both these place,
specially, Bhadraka is region of dh¢nya (paddy). Dh¢nya-
ka°aka should be Dh¢na-ma´²ala (also ¡li, Salipur ,
Chauliaganja-all meaning dh¢nya), and Cuttack town.
(10) D¤pa¬kara Buddha - He was in time of Sumedh¢
Buddha and taught vajray¢na (methods of yoga).Vajra-
yoga had ben started by king Suchandra. Bauddha-
tantra was propagated by Hevajra. His tradition was con-
tinued by Padma (Saroruha), Vajra, ¡nanda-Vajra, and
Ana¬ga-vajra
104 Vedic View of ¹r¤ Jagann¢tha
whose disciple was Indrabh¦ti, king of Orissa. His sister
Lakºm¤¬kar¢ spread his teaching still popular as Baul in
Bengal. His son Padmasambhava started L¢m¢ tradi-
tion in Tibet.(page 263 of Vm{ÝÌH$ gmYZm Am¡a {gÕmÝV-JmonrZmW
H${damO-{~hma amîQ´>^mfm n[afX², nQ>Zm-4 , pages 148, 173, 181,
182 of ~m¡Õ Y_© Xe©Z-AmMm`© ZaoÝÐ Xod-_moVrbmb ~ZmagrXmg, {X„r-7
Ÿ)
(11)Vi¾´u Buddha- Siddhartha, son of ¹uddhodana
was form of M¢y¢-moha, not of Vi¾´u. He was born on
Buddha-PuÃr´im¢ (in Vaiº¢kha month) in Kapilavastu.
Vi¾´u incarnation Buddha was born as son of Brahma´a
Aj¢na in Magadha on Pu¾ya ºukla 7th. In his period,
there was ¹¢kambhar¤ incarnation of Durg¢ with whose
blessing Ch¢ham¢na destroyed Nineve, capital of Assyria
in 612 B.C. From that period, ºaka used byVar¢hamihira
in B¨hat-sa¼hit¢ (13/3) started. This was result of uni-
fication of 4 Agnikula (Parm¢ra,
Pratih¢ra,Ch¢lukya,Ch¢ham¢na) in 725 B.C. (M¢lava-
ga´a-sa¼vat), started by efforts of S¦draka, of M¢lav¢
(coronation in 756 B.C.-¹¦draka ºaka). In east, ¹¦draka
was helped by earlier Kharavel of Orissa (834 B.C.). He
is described in Bhavi¾ya-pur¢´a, pratisarga (4/12/27)-
~m¡Õ ê$n ñd`§ OmV: H$bm¡ àmßVo ^`mZHo$ Ÿ&
A{OZñ` {ÛOñ`od gwVmo ^yËdm OZmX©Z: Ÿ&&
doX Y_©nampÝdàmÝ_moh`m_mg dr`©dmZ² Ÿ&
(12) Other Buddhas--Buddha himself has stated
that teachings of 3 Budhas-Kanakamuni, Krakuchhanda
and Kaºyapa remained because they codified their teach-
ings. Views of other Buddhas of immediate past van-
ished in
3. Incarnations of Jagann¢tha and Buddhas-11
105
absence of written literature-Vipaºy¤, ¹ikh¤, Viºvabh¦.
(see pages 2-6 in-A{_Q> H$mbaoIm-na_oídaZmW {_l)
11. Vi¾´u-incarnations-The incarnations of Vi¾´u
are started with 1.Matsya, 2. K¦rma, 3. Var¢ha, 4.
Narasimha, 5.V¢mana, 6.Paraºur¢ma, 7. R¢ma,
8.K¨¾´a, 9. Buddha, 10. Kalki (yet to occur) . This
apeears to be in cosmological order of fish (group of
galaxies), K¦rma (Base of galaxy), Var¢ha (of earth),
and then in historic order. Many persons have
interprated in order of evolution of more complex life
forms-fish (of water), tortoise (water, and earth), boar
(land and water logged), Narasimha (between animal
and man), V¢mana (dwarf), and then full men. Possibly
both logics might have worked. However, these incar-
nations were started after Kaºyapa. First, the earth was
under dominence of Asura kings mainly in Americas
and occupying Africa. It started with Boar incarnation.
This was a human form. Zenda Avesta tells that Boar
was worshipped by Asuras, so Vi¾´u and his men en-
tered through river (Amazon) disguised as boar to gain
trust of Asuras. But they were betrayed and Hira´y¢kºa
was killed. Soon, he was replaced by his equally power-
ful brother Hira´yakaºipu. Probably, the Devas had up-
per hand for a while as he had to do penance for some
period. Hira´yakaºipu was propagating that as most pow-
erful king, he was god, not Vi¾´u. This tradition contin-
ues in religions of west Asia where loyalty to a single
prophet is main thing. Though they all claim one god,
there is constant struggle to convert from other gods.
Deva philosophy, sees
106 Vedic View of ¹r¤ Jagann¢tha
unity in all diverse forms. However, during penance of
Hira´yakaºipu, his son Prahl¢da (Libye in Greek-a coun-
try in north Africa) believed in unity of thought.
Hira´yakaºipu was killed by Narasimha, i.e. lion among
men, not a semi animal. He is projected as Sphinx in
Egypt, a lion with human face. But In India, he is shown
as man with lion face. V¢mana was of young age and so
small, not a dwarf. By a trick of two meaning of step, he
captured 3 steps of sun-step from equator to tropic of
cancer in north. Its three steps enter polar region, head
of earth. Morally, and partly strategically King Bali ap-
pears to be cornered and as face saving, he had to give
supremacy to Indra. Real dominace of Devas started
from that day (Bh¢dra 12th of bright half). So, tenure of
kings are counted from that day. Orissa, being the land
of Jagann¢tha, still follows the tradition. Periods of kings
of Orissa, now the titular descendant at Puri, is counted
from that day only. Thus, this is zero from where count-
ing Anka (number) starts-this day is Sunia (¹¦nya=0).
Then after the period of Vaivasvata Manu, glacial floods
came which was the time of Fish incarnation. This story
is famous in legends all over the world. The birth of
Matsya was in 9533 BC when Prabhava Jovian year
started in both systems. Citing Iliad of Homer, Herodotus
gives the time of sinkng of last island of Atlantis
(Atal¢ntaka of Pur¢´as, present Atlantic ocean) in 9564
BC. Both tally with estimates of glacial floods.
Paraºur¢ma was in 6,177 BC after his 21 republics for
120 years. He was 15 generations after attack of Baccus
in 6777 BC in which king B¢hu was killed. His son
3. Incarnations of Jagann¢tha and Buddhas-12
107
Sagara expelled yavanas from west Bh¢rata i.e. Arabia,
where unani medicine is still popular. Herodotus also
tells that Ionians had come later on to Greece. Periods
of others
--R¢ma, K¨¾´a, Siddh¢rtha Buddha and Vi¾´u Buddha
have been given earlier. Period of Kalki is unknown
though his birthday is celebrated as per Pur¢´as.
12. Time of Avat¢ras-Start of Vi¾´u avat¢ras are
linked with wars between Asura and Devas. For 10 yugas
(3600 years) Asura were supreme, then there were 12
wars for 10 yugas. Last war was won by Raji, brother of
5th king from Soma i.e. about 8,200 BC. Thus 12 wars
were from 11,800 BC and Asura supremacy was from
15,400 BC, Ch¢kºu¾a period, in 4th yuga satya of as-
cending cycle (18,702-13,902 BC).
g»`_mgrËna§ Vo f m§ Xo d mZm_gw a ¡ … ghŸ&`w J m»`m Xegåny U m© ø mgrXì`mhV§
OJV²(69)
X¡Ë`g§ñW{_X§ gd©_mgrÔe`wJ§ {H$b(92)ŸAenÎmw VV… ewH«$mo amï´>§ Xe`wJ§
nwZ…(93)
(~«÷mÊS> nwamU2-3/72)
For 10 yugas, there was amity among deva and asuras
when asuras ruled the world. Due to curse of ¹ukra,
next 10 yugas, they lost the supremacy to sura (devas)
`wJm»`m Xe gånyUm© XodmZm_H«$å` _yY©{ZŸ&
VmdÝV_od H$mb§ d¡ ~«÷m amÁ`_^mfVŸ(dm`wnaw mU-98/51)
For 10 yugas, asuras over-powered all devas, that was
the period stated by Brahm¢-
X¡Ë`mgwao VVñVpñ_Z² dV©_mZoeV§ g_m…(62)
à‡mXñ` {ZXoeo Vw `o@gwam Z ì`dpñWVm…Ÿ&70Ÿ&
When the asuras were no longer united under leader-
ship of Prahl¢da, there was war with devas for 100 years.
108 Vedic View of ¹r¤ Jagann¢tha
Then at the end of Ch¢kºu¾a Manu era, N¢r¢ya´a was
born
from Dharma.
`k§ àdV©`m_mg M¡Ë`o d¡dñdVo@ÝVaoŸ& MVwÏ`mª Vw `wJm»`m`m_mnÞoîdgwaîo d^y(72)
gå^yV…g g_wÐmÝV{h©aÊ`H${enmodY© Ÿo &{ÛVr`mo Zmaqghmo@^yÐXþ …gwanwa…ga…(73)
Then Yaj®a started during Vaivasvata period. In the 4th
asura period (satya of ascending cycle), Vi¾´u appeared
from sea (as boar or Var¢ha to kill Hira´y¢kºa). Then
second Narasinha form was for end of Hira´yakaºipu.
~{bg§ñWofw bmoHo$fw ÌoVm`m§ gá_o `wJoŸ&
X¡Ë`¡ó¡bmoŠ` AmH«$mÝVo V¥Vr`mo dm_Zmo@^dV²(74)
When all the 3 lokas of earth were under control of Bali
in 7th sub-era in tret¢, the 3rd incarnation of V¢mana
appeared.
Z_w{M… eå~aíM¡d à‡mXíM¡d {dîUwZmŸ&8Ÿ1Ÿ&
ÑîQ‰>m g§_w_whþ… gd} {dîUwVoO {d_mo{hVm…Ÿ&84Ÿ&
Namuchi, SÃambara and Prahl¢da (or his followers) were
all killed by Vi¾´u.(81) All were eclipsed by power of
Vi¾´u.
EVpñVò…ñ_¥VmñVñ` {Xì`m…gå^yV`… ew^m…Ÿ&
_mZwî`m… gá `mVñ` emnOm§ñV{Þ~moYVŸ&87Ÿ&
These 3 were pride of devas. The remaining 7 were
born among manu¾yas.
ÌoVm `wJo Vw Xe_o XÎmmÌo`mo ~^yd h&88Ÿ&nÄM_… nÄMXí`m§ Vw ÌoVm`m§ gå~^yd
hŸ&
_mÝYmVwíMH«$d{V©Ëdo VñWm¡ VÏ`nwa…ga…&89Ÿ&
In 10th tret¢ yuga-part Datt¢trya was born. 5th incarna-
tion (K¦rma ?) was born after M¢ndh¢t¢ was world em-
peror in 15th tret¢.
EH$moZqdeo ÌoVm`m§ gd©jÌmÝVH$mo@^dV²Ÿ&
Om_X½Ý`ñVWm fîR>mo {dídm{_Ì nwa…ga…Ÿ&90Ÿ&
3. Incarnations of Jagann¢tha and Buddhas-12
109
Then in 19th tret¢, son of Jamadagni (Paraºur¢ma) was
6th who eliminated all kºatriyas (destroyed monarchies
and brought democracy). Then, the 7th incarnation
R¢ma was born to Daºratha with Viºv¢mitra. With
Vasi¾°ha as his priest, he killed R¢va´a.
Accordingly, chart of 12 wars between deva-asura are-
1. Var¢ha-Killed Hir´y¢kºa from sea. As per Avest¢,
he entered like snake in Amazon river in ras¢tala and
took the form (mask) of boar which was respected by
asuras.
2. Narasinha-Killed Hira´yakaºipu.
3.V¢mana-He is specifically called Vi¾´u and youngest
brother of Indra (Upendra). He was 3rd and last incar-
nation among deva tribe-other 3 were among manu tribe
of India. He vanquished Asuras and made Indra lord of
3 lokas-Russia(+Siberia), China and India. Till today Chi-
nese call themselves as middle kingdom. Dil¤pa and
Pururav¢ have been called lord of middle loka also by
K¢lid¢sa in Raghuvanºa (2/16) and Vikramorvaº¤yam-
1st scene-Menak¢). He was in 4th yuga (satya ) of as-
cending cycle just before Vaivasvata Manu. Immediately
after him, yaj®a of devas started. As Vi¾´u, he was the
last deva and first as Jagann¢tha to be placed in Pur¤.
His victory day (Bh¢dra bright 12th) is still taken as
zero time (¹¦nya) for start of count of year number
(a¬ka) of kings.
4.K¦rma- Samudramanthana-Earth crust is samudra
(ocean) and mining at selected places is its churning. In
staed of fight, K¦rma advised deva-asuras to co-oper-
ate in mining the resources of earth. Asuras appear to
be experts in going deep into the earth. They took the
110 Vedic View of ¹r¤ Jagann¢tha
head of V¢suki, i.e. head of mines-pit. The mining was
centred at tortoise shaped plateau from Bilaspur to
Ghatshila in south Chhotangpur. Its top is Mandar hill
in Bhagalpur. Centre of iron ore region is Mur¢ town,
now shifted to Burla police station in Sambalpur after
submerging in Hirakud reservoir due to dam over
Mahandi river. Mu´²aka branch of Atharva-veda and
Mu´²a brahmans are in that area. Later on, Mauryas
from that place ruled India 1600 years after birth of
Par¤kºita. Workers in iron mine were Mu´²¢, in copper
mine were Khalko (Khalkos=copper in Greek, copper
ore is called Chalco-pyrite), Separation of ore is by Minz
(like m¤na=fish), survey by Hansad¢ (like swan), mark-
ing on map was by Kerketta (Karka°a is compass). His
people are KhamaÃri (Kham¢ra=store place of grain). It
is kamm¢ in Telugu and Khmer in Kambodia. K¦rm¢chala
(Kumaon in Uttaranchal) and Kurm¤ caste in north In-
dia are the kºatriyas who renonced war for production.
Devas apeear to be experts in extracting minute
quantityof metal. They went to Zimbabwe for gold ex-
traction (Jaà m b¦nada gold, south of Ketum¢la), and
Mexico (m¢ksÃika=silver)
5. T¢rk¢maya-T¢raka and Maya were killed by Skanda,
who was incarnation (skanda=fallen or separated) of
Vi¾´u. He was born in K¨ttik¢ star or period, so called
K¢rttikeya.
In his period, Abhijit (Vega) fell from pole position
(16,400 BC) and time count started from Dhani¾°h¢ (as
in §k jyoti¾a). After 19 year yuga of this calender, nava-
kalevara (new body or cloth) of Jagann¢tha is held.
A{^{OV² ñnY©_mZm Vw amo{hÊ`m AZwOm ñdgmŸ&
3. Incarnations of Jagann¢tha and Buddhas-12
111
BÀN>ÝVr Á`oð>Vm§ Xodr VnñVáw§ dZ§ JVmŸ&8Ÿ&
Abhijit (Vega star in polar circle), the younger sister of
Rohi´¤ (4th star in zodiac) has gone to wilderness to
gain supremacy.
VÌ _yT>mo@pñ_ ^Ч Vo Zj̧ JJZmÀÀ`wV_²Ÿ&
H$mb§ pËd_§ na§ ñH$ÝX ~«÷Um gh {MÝV`Ÿ&9Ÿ&
(Indra to K¢rttikeya)-I am undone as this star (Abhijit)
has fallen from sky (earlier it was pole star, then north
pole shifted away from it due to its precession in cycle
of 26000 years). After consulting Brahm¢, you solve
the problem of calender.
Y{Zð>m{XñVXm H$mbmo ~«÷Um n[aH$pënV…Ÿ&
amo{hUr ø^dV² nyd©_od§ g§»`m g_m^dV²Ÿ&10Ÿ&(_hm^maV, dZnd©,230)
Brahm¢ had fixed start of year from Dhani¾°h¢ after fall
of Abhijit. earlier it started with Rohi´¤, from which year
was counted.
After victory over Asuras, he constructed Pillar at
Ko´¢rka (Skanda-Pur¢´a, M¢heºvara, Kum¢rik¢ part)
O`pÝV `o aUo eÌyñ§ V¡…H$m`©… ñVå^{M•H$…Ÿ&
Vñ_mÎmd O`moX²>ÚmoV{Z{_Îm§ ñVå^_wÎm__²Ÿ(35/3)
(Devas to K¢rttikeya)-There is a custom to erect a pillar
as a mark of victory over enemies. So you also may
place an excellant pillar to indicate victory.
gd}fm§ àm{UZm§ `ñ_mXwS>w nmo ^JdmZ«{d…Ÿ&(43/1)
_mK_mgñ` ewŠbm`m§ gáå`m§ ór Zamo@{n dmŸ&43/46Ÿ&
Vñ`mZÝV§ ^doËnwÊ`§ aW§ `íM ànyO`oV²Ÿ&
aW`mÌm§ M Hw$éVo `pñ_Ý`pñ_Þgm¡ n{WŸ&(43/47)
As Ravi (sun) is lord of all beings, he is called U²upa
(his place is U²ra, place of wooden boat in shallow
water). In
112 Vedic View of ¹r¤ Jagann¢tha
7th day of M¢gha bright half, the person (man or woman)
doing ratha-y¢tr¢ in this path gets infinite pu´ya.
Thus, the ratha-y¢tr¢ started as victory celebration of
K¢rttikeya. After, vedic calender from M¢gha month,
Ratha-y¢tr¢ started at start of south motion of sun.
K¢rttikeya had set up 6 P¤°has like 4 of ¹ankar¢ch¢rya
and of tantra. Its names as mothers of K¢rttikeya are
given in Taittir¤ya Samhit¢ (4/4/5/10) and Taittir¤ya
Br¢hma´a (3/1/4/4)-Dul¢, Nitatni, Abhrayant¤,
Meghayant¤, Var¾ayant¤, Chupu´¤k¢. Amb¢ is named in
beginning. Near the place of victory tower at Ko´¢rka,
temples of Dul¢ are located at Cuttack, Bhubaneshwar
etc. His real mother was Bahul¢ as he is called B¢huleya.
She might be sister of mother of V¢mana (Jagann¢tha)-
Gu´²ich¢ from whom return ratha starts called Bahul¢.
After victory, Skanda was not made head of state,
Ga´a-pati (head of democracy) was made first wor-
shipped, i.e. first as head of state. So KaÃrttikeya went to
South India and started Tamil by changing meanings of
50 out of 2000 root verbs of Sanskrita. Here, Pattamundai
appears to be place of KaÃrttikeya, whch means 3 heads.
In Tamiln¢du also, this is birthplace of swami ¹iv¢nanda.
That may be incidental, but mu´²a means 3 in Tamil.
Worship of K¢rttikeya is very popular in Orissa as Kumar
P¦r´im¢.
6. ¡²¤baka-K¢kutstha, 4th from Vaivasvata Manu,
about 8000 BC, led the devas. His son M¢ndh¢t¢ was
the first world emperor.
7.Traipura-On K¢rttika p¦r´im¢ day Mah¢deva killed
Tripura. Their main centre was Tripoli, capital of Libya
3. Incarnations of Jagann¢tha and Buddhas-12
113
(Libya=Prahl¢da in greek), 3 puras were in Taurus moun-
tain, Sinai and Morocco. In Orissa, however, he had
captured towns of Brahm¢, Vi¾´u, and ¹iva ( Brahmapur,
Puri, Bhubaneswar). His man was Ba´a here at
B¢´apura. To destroy the asura enclaves, ¹iva went to
mount of ¹r¤-¹r¤shaila south of Hyderabad and from
there, he fired missiles. After destroying them, they fell
at J¢leºwara (northeast of Orissa) forming a j¢la (net) of
arrows.(Skanda-pur¢´a, Avanti, sub part Rev¢, chap 26-
i.e.5/3/26). Modern missile testing centre also is lo-
cated here.
8.Andhaka-He was descendant of Hira´y¢kºa. While
trying to kidnap P¢rvat¤, he was killed by Mah¢deva.
9. Dhvaja.
10.V¢rtraghna-V¨tra was killed with the Vajra made
by Dadh¤chi. After that, Indra was defamed and Nahu¾a
took charge of his post. Due to arrogance, he was cursed
and sent as a n¢ga to P¢t¢la (his followers were Nahua
in old Mexico)
11. Hal¢hala, and 12. Kol¢hala-wre fought by Raji,
younger brother of Nahu¾a.
114 Vedic View of ¹r¤ Jagann¢tha

Chapter 4
History and geography
1. Location in Pur¤-Jagann¢tha is lord of world, then
why is Pur¤ his preferred place? There are 4 reasons for
that-
(1) Firstly, why Jagann¢tha is located in India? India
was earlier called Ajan¢bha-var¾a, i.e. centre of world.
Aja=Self-born or non-born, n¢bhi=navel, centre. This
has been explaind by Huensang, the Chinese traveller
visiting India in 642 AD. He has stated that India is
called Indu (moon) due to 3 reasons-(a) As seen form
north, the Him¢laya in semi-circular arc like crescent
moon is seen. (b) Him¢laya is also cool like moon. (c)
India has been giving light of knowledge to world like
moon gives light to world on setting of sun. He has also
stated that the Greek are unable to pronounce it cor-
rectly and call it Inde. This is origin of the word India.
Thus, Jagann¢tha has to remain in heart of world, i.e.
India. Shape of India has become the symbol of heart
(in game of cards) and love sign also. As seen from
south sea, India is a triangle with vertex down wards.
Reverse triangle is called ¹akti (feminine) triko´a (tri-
angle). India is main part of 9 parts of Bh¢rata-var¾a
from sea to Him¢laya and from Arab to Vietnam and
Indonesia. This Pur¢´ic view is summarized by K¢lid¢sa
in Kum¢ra-sambhava opening verse, that Him¢laya is
taken as touching sea to east and west. India is defined
as north of sea and south of that Him¢laya. It is also
centre of civilization whose conduct was taken as stan-
dard. These are described
4. History and geography-1 115
in all pur¢´as e.g. in Vi¾´u-pur¢´a-
^maV… Ho$Vw_mbmíM ^Ðmídm… Hw$adñVWmŸ&
nÌm{U bmoH$nÙñ` _`m©Xm e¡b~møV…Ÿ&(2/2/40)
Four equal petals of the world-lotus are-Bh¢rata,
Ketum¢la (west), Bhadr¢ºva (east) and Kuru (Ameri-
cas). Their boundaries are indicated by mountains.
CÎma§ `Ëg_wÐñ` {h_mÐoíM¡d X{jU_²Ÿ&
dfª VX² ^maV§ Zm_ ^maVr `Ì gÝV{V…Ÿ&1Ÿ&
The land north from sea and south of Him¢laya is Bh¢rata
whose people are Bh¢rat¤.
^maVmñ`mñ` df©ñ` Zd ^oXm{Þem_`Ÿ&
BÝÐÛrn… H$goéíM Vm_«nUm} J^pñV_mZ²Ÿ&6Ÿ&
ZmJÛrnñVWm gm¡å`mo JÝYd©ñËdW dméU…Ÿ&
A`§(^maV-IÊS>…) Vw Zd_ñVofm§ Ûrn… gmJa g§dV¥ …Ÿ&7Ÿ&
This Bh¢rata var¾a has 9 parts-Indra-dv¤pa, Kaseru,
T¢mrapar´¤, Gabhastim¢n, N¢gadv¤pa, Saumya,
Gandharva, and V¢ru´a. This 9th part (Bh¢rata or
Kum¢rik¢) is surrounded by seas.
MËdm[a ^maVo df} `wJmÝ`Ì _hm_wZoŸ&
H¥$V§ ÌoVm ÛmnaÄM H${bíMmÝ`Ì Z ¹${MV²Ÿ&20Ÿ&
Only in Bh¢rata, 4 yugas and their functions exist-k¨ta,
tret¢, dv¢para and kali- no where else.
nwéf¡`©knwéfmo Oå~yÛrno gXoÁ`VoŸ&
`k¡`k© _`mo {dîUwaÝ`Ûrnofw MmÝ`WmŸ&21Ÿ&
Vi¾´u is worshipped as yaj®a puru¾a only in this Jamb¦-
dv¤pa and not in other continents.-Bh¢rata is main part
of this continent, its eastern part is like head and trunk
of elephant, its capital also was Hastin¢pura
(Hast¤=elephant), so it was called elephant kingdom by
Chinese. Thus Jumbo
116 Vedic View of ¹r¤ Jagann¢tha
also means large or elephant.
AÌm{n ^maV§ loð>§ Oå~yÛrno _hm_wZoŸ&
`Vmo {h H$_©^ay fo m øVmo@Ý`m ^moJ^y_`…Ÿ&22Ÿ&
Here also, in Jamb¦ continent, Bh¢rata is the best. This
is the place of karma (productive work), others are just
places of living or enjoyment.
Jm`pÝV Xodm… {H$b JrVH$m{Z YÝ`mñVw Vo ^maV ^y{_ ^mJoŸ&
ñdJm©ndJm©ñnX _mJ©^Vy o ^dpÝV ^y`… nwéfm…gwaËdmV²Ÿ&24Ÿ&({dîUw2/3)
Even the devas sing praise of persons born in Bh¢rata-
land. This is giver of wealth of heaven. The people here
are like gods.
Joining reverse triangle with crescent at top, we get
shape of heart, i.e. India. Pur¤ is centre of India from
Arab to Vietnam and from sea to Him¢laya. Thus the
king Indradyumna who set up Jagann¢tha idol here, has
been called king of central India.
(2) Image of Cosmic wheel- Ratha, or more properly
the wheel of sun is upto 1000 diameter, i.e. up to saturn
orbit. in exponential scale, it is 17 times doubling of
earth size. Counting 3 zones within earth, it is 20
aharga´a. Its image on earth will be at 200 north lati-
tude. As India is standard of conduct, its east coast
(Udayagiri-place of rising sun) is palce of sun and at 200
north latitude, ratha y¢tr¢ is celebrated.
(3) Bh¢rata and Pur¤- Bhara´a is production and p¦ra´a
is supply to fill the need. India had been centre of food
prodction, while asuras concentrated on looting. From
here, the supply of food was through port of Orissa. As
rice was sent from U²ra, it was called a²r¤ya or Oryza
in Greek.
4. History and geography-1 117
Oryza has become rice. Even now, names around cen-
tral Orissa are named after rice-Chauliaganja,
Dhanmandal, Salepur, Ali etc. Cuttack itself was called
Dh¢nyakataka in Bauddha literature. This is given in
vedas at many places-
n¥{Wì`m… gYñWmX{½Z§ nwarî`_{“añdXm ^amp½Z¨ nwarî`_{“añdXÀN>o_mo@p½Z¨
nwamî`_p“añdX²^[aî`m_…Ÿ&(dm.`Owd}X.11/16)
Agni is above all on earth, he is radiant (angir¢), feeds
and fills us. May we get powerful leader capable of feed-
ing and improving us. We will fill him (with taxes etc).
g `Xñ` gd©ñ`mJ«_g¥OV Vñ_mX{J« a{J«h© d¡ V_p½Z[aË`mMjVo namoj_²&(eVnW
~«m.6/1/1/11)
That which was created first of all was called agri (leader).
Indirectly, agri is called agni.
VÛm EZ_oVXJ«o XodmZm§ (àOmn{V…) AOZ`VŸ& Vñ_mX{J« a{J«h© d¡ Zm_o VÚp½Z[a{V
(eVnW ~«m.2/2/4/2)
This was the first among devas to be created by Praj¢pati.
Being leader, it was agri which is indirectly called agni.
{díd ^aU nmofU H$a OmoBŸ© & VmH$a Zm_ ^aV Ag hmoBŸ© &
(VwbgrXmg H¥$V am_M[aV_mZg, ~mbH$mÊS>)
Who feeds and nourishes the world is called as Bharata.
{Xdm `mpÝV _éVmo ^yå`m@p½Za`§ dmVmo AÝV[ajoU `m{VŸ&
A{X²^`m©{V déU…g_wС `w©î_m± BÀN>ÝV… edgmoZnmV² Ÿ& (F$H²$g§.1/161/14)
All these devas are lords of their places and protect
them. Maruts move in dyu (sky), air in intermediate space
and agni on earth. Varu´a moves in waters.
Vñ_m Ap½Z^m©aV… e_© `§ gÁÁ`moH$² ní`mV² gyæ`©_Àw MaÝV_²Ÿ&
` BÝÐm` gwZdm_oË`mh Zao Zæ`m©` Z¥V_m` Z¥Um_²(F$H²$g§.4/25/4)
Indra does welfare of people, leads them and best among
leaders. The provider Agni may give comfort to him and
118 Vedic View of ¹r¤ Jagann¢tha
people may see the sunrise for long.
Ap½Zd£ ^aV…Ÿ& g d¡ Xodäo `mo hì`§ ^a{VŸ&(H$m¡frV{H$ ~«m.Cn.3/2)
Agni is Bharata as it feeds the devas.
Ef (Ap½Z…) {h Xodoä`mo hì`§ ^a{V Vñ_mV² ^aVmo@p½Z[aË`mhþ…(eVnW ~«m.1/
4/2/2,1/5/1/8, 1/5/19/8)
This Agni only gives food to devas, so it is called Bharata
Agni.
A½Zo_©hm°§ ~«m÷U ^maVo{V Ef {h Xodoä` hì`§ ^a{VŸ&(V¡{Îmar` g§.2/5/9/
1,V¡{Îmar` ~«m.3/5/3/1, eVnW ~«m.1/4/1/1)
Agni was called great by Brahm¢ as only he supplies
food to devas.
Ap½ZX}dmo X¡ì`mo hmoVm....XodmZ² `jX² {dÛm§ píM{H$VdmZ²... _Zwî`dX² ^aVdX²
B{V (eVnW ~«m.1/5/1/5-7)
Agni is hot¢ (feeder) of devas. It maintained devas and
learned men. It is like man and Bharata.
Ap½ZOm©Vmo AWd©Um {dX{Ûídm[Z H$mì`mŸ&
^wdÔÿVmo {ddñdVmo {d dmo _Xo {à`mo `_ñ` H$må`mo {ddjgo(F$H²$g§.10/21/
5)
This Agni is born of sage Atharv¢. It knows all verses
and praises. It is messenger for calling desired devas by
the doer of yaj®a.
Ëdm_½Zo `kmZm§ hmoVm {dídofm§ {hV:Ÿ& Xodo{^_m©Zwfo OZoŸ&
(F$H²$.6/16/1-^aÛmOmo ~mh©ñnË`:)
O Agni ! You complete all yaj®as of men, so learned
have placed you here.
`mo Ap½Z: gßV_mZwf: {lVmo {dídofw [gÝYwfŸw &
Vñ_mJÝ_ {ÌnñË`§ _ÝYmVwXñ© `whÝV__p½Z¨ `kofw nyì`©_² Z^ÝVm_Ý`Ho$ g_oŸ&
(F$H²$.8/39/8-Zm^mH$: H$mÊd:)
Agni resides in 7 hot¢, all rivers and 3 loka and protects
learned and maintains them. We may get that Agni, the
4. History and geography-1 119
trouble-shooter in our yaj®a to finish all our enemies.
Ëdm§ XyV_½Zo A_¥V§ `wJo `wJo hì`dmh§ X{Yao nm`w_rS>ç_²Ÿ&
XodmgíM _Vm©gíM OmJ¥qd {d^w§ {dínqV Z_gm {Z fo{XaoŸ&(F$H²$.6/15/8)
O Agni ! Deva and men make you the messenger You
are eternal carrier of food. You are worth praise, al-
ways alert, and looking after people> We salute and wor-
ship you.
{d^yfÝZ½Z C^`m± AZwdV« m XyVmo XodmZm§ aOgr g_r`goŸ&
`V² Vo YrqV gw_{V_md¥Ur_ho@Y _m Z{ódê$W: {edmo ^dŸ&(F$H²$.6/15/
9)
O Agni ! We praise you for your moving in earth and
sky as messenger of devas and men. Our mind, intellect
and body may be protected. You may give us happi-
ness.
Ap½Zhm}Vm J¥hn{V: g amOm {dídm doX O{Z_m OmVdoXm:Ÿ&
XodmZm_wV `mo _Ë`m©Zm§ `{OîR>: g à `OVm_¥VmdmŸ&(F$H²$.6/15/13)
Agni is messenger for calling devas, radiant and lord of
houses. He knows all beings and deserves worship by
devas and men. That trruthful Agni may satisfy devas
with yaj®a.
Amp½ZaJm{_ ^maVmo d¥Ìhm nwéMoVZ:Ÿ& {XdmoXmgñ` gËn{V:Ÿ(F$H²$.6/16/
19)
This Agni has come who is protector of Bharatas, de-
stroyer of asuras like V¨tra, conscious of world, lord of
Divod¢sa (A king of V¢r¢´as¤, =follower of true path),
and lord of the gentle.
CX½Zo ^maV Úw_XOñÌoU X{dÚwVV²Ÿ&emoMm {d ^møOaŸ&(F$H²$.6/16/45)
O feeder and nourisher Agni ! You are shining with
upward flame. You have eternal youth and light. You
are bright with enormous energy.
Ëd_rio AY {ÛVm ^aVmo dm{O{^:ewZ_²Ÿ& B©Oo `kofw `{k`_²Ÿ(F$H²$.6/16/
120 Vedic View of ¹r¤ Jagann¢tha
^aUmËàOZmÀM¡f _Zw^a© V CÀ`VoŸ& EVpÝZéº$ dMZmX² dfª VX² ^maV§ ñ_¥V_²Ÿ&
`ñËd`§ _mZdmo ÛrnpñVæ`©½`m_: àH$s{V©V:Ÿ& ` EZ§ O`Vo H¥$ËñZ§ g g_«m{S>{V
H$s{V©V:Ÿ& (_Ëñ` nw.114/5,6,15)-dm`w nw.45/76,86)
Manu (lord of Bh¢rata) is called Bharata due to feeding
and looking after people. As per the saying of Nirukta,
this country is called Bh¢rata. This is famous land of
Manu oblique in south. The ruler conquering it is called
Samr¢° (emperor)
The common desire of Indians is to feed others, so
this country is Bh¢rata.
XmVmamo Zmo{^XÕ©ÝVm§ doXm: gÝV{Vaod MŸ&
lÕm M Zmo _m ì`J_X² ~hþX`o § M Zmo@pñËd{VŸ&
AÝZ§ M Zmo ~hþ ^doX{VWtíM b^o_{hŸ&
`m{MVmíM Z gÝVw _m M `m{Mî_ H$ÄMZŸ&
Our donations may increase, our knowledge and prog-
eny also may grow. Our faith may never reduce and we
may have sufficient wealth for charity. We may have
profuse grains and many guests may come. Others may
borrow from us, we may never borrow.
(4) Place of Vi¾´u and Indra-As shown earlier,
Upendra was from this place and it is land of Indra who
has been called lord of east. Indra was the first king of
India-
AÌ Vo H$sV©{`î`m{_ dfª ^maV ^maV_²Ÿ&{à`{_ÝX«ñ` Xodñ` _Zmod£dñdVñ`
M(5)
n¥WmoñVw amOZ² d¡Ý`ñ` VWoúdmH$mo_©hmË_Z:&``mVoaå~arfñ` _mÝYmVwZ©hþfñ`
M(6)
VW¡d _MwHw$ÝXñ` {e~oam¡erZañ` MŸ& F$f^ñ` VW¡bñ` Z¥Jñ` Z¥nVoñVWm(7)
Hw${eH$ñ` M XwYf© © JmYoíM¡d _hmË_Z:Ÿ& gmo_H$ñ`M XwYf© © {Xbrnñ` VW¡d M(8)
(_hm^maV, ^rî_nd©, AÜ`m`-9)
Pur¤ is central part of east India up to Vietnam and
4. History and geography-1 121
Oriya only till today with same meaning. Some examples
are-(a)Bhu¢ºun¤ is goddess of Bhubaneswar.Indra as ra-
diation is ¹unah as it is present even in vacuum
(º¦nya=zero) As a king, he is ºunah as the property
without ownership lapses to the king. His landed rule is
Bhu¢ºun¤.
ZoÝÐmX² F$Vo ndVo Ym_ {H$ÄMZ (F$H²$.9/69/6)
There is no place not occupied by Indra.
He is Maghavan also as he oversees subjects like megha
(cloud), so called Meghav¢hana-
ewZ§ hþdo_ _KdmZ{_ÝÐ_² (F$H²$.3/30/22)
íd`wd_KmoZm_V{ÕVo (Aï>mÜ`m`r 6/1/33)
As energetic, he is yuvan (young). Young men, dog
(ºvan), and Indra all have tendency to enter vacant places,
so their forms are similar-
{dMmadmZ² nm{U{ZaoH$gyÌo ídmZ§ `wdmZ§ _KdmZ_mhþ:Ÿ& (e‘>a {Xp½dO`)
(b) Chinnamast¢- is at Sambalpura called Samleºvar¤
due to place. In mantras she is addressed as Vajra
vairochn¤ye (i.e. power of vajra which is held by Indra.
His vedic mantra is in §k (10/86/10)
(c) Bu²h¢r¢j¢-in Sambalpur is local word for
B¨ddhaºrav¢, an adjective of Indra (meaning with wide
reputation, or the first among equals-ºrav¢ means hear-
ing or line).
ñdpñV Z BÝÐmo ~¥Õldm .....(dmO.`Ow.25/19)
(d) ¡kha´²ala Ma´i- At Bhadraka, it is name of Indra.
Due to that, kºatriyas in Orissa are called Kha´²¢yata
who controls one part, ¡kha´²ala means lord of all parts.
(e) B¤ra-This is used as owner of land only in Orissa-
AÎmm øoV_ZwŸ& AÎmm {h dra:Ÿ& Vñ_mXmh ... X{jUmÕ} (X{jU ^mJo) gmX`{VŸ&
(eVnW ~«m.4/2/1/9)
122 Vedic View of ¹r¤ Jagann¢tha
Att¢ (eater) is manu (man), v¤ra (brave). As right-hand
(assistance), he is placed towards south. South of
Sambalpur, place of Bu²h¢r¢j¢ and Chhinnamast¢ is
Att¢bir¢. All other places donated to persons are called
B¤ra in Orissa. As elder brother inherits the property, he
is called V¤ra in north-west India. In south India, it is
ann¢da (same as att¢), so ann¢ means elder brother.
(f) Goj¢ is the stream of energy from sun. At source, it
comes out in conical shape, so goj¢ means cone in Oriya.
Light travels in a straight line, so goj¢ means rod also.
Extent of goj¢ is called ¤¾¢ whose distance from sun is
3000 yojana (up to Uranus orbit, yojana is sun-diam-
eter) as per Bh¢gavata pur¢´a, part 5.
B©fo ËdmoÁO} Ëdm dm`dñW: (dm. `Ow.1/1)
You are rod of energy in air.
Jmo{OVm ~mhÿ A{_VH«$Vw: {g_: H$å_©ÄN>V_y{V: IO‘>aŸ&
AH$ën BÝÐ: à{V_mZ_² AmoOgmWm OZm {dˆ`ÝVo {gfmgd:Ÿ&&
(F$H²$.1/102/6)
Indra with Goj¢ hands is unparallelled in power, with
great deeds, hundreds resources, and fighter. Indra is
form of power, so people desiring power call him.
It is born out of Go=light, so called goj¢. It is Bay¢n¤
(weaver of creation), so there is place of Goj¢-bay¢n¤
between Sun at Ko´¢rka and Indra at Bhadraka.
(g) Indra is perceived as Rudra (intense energy) so he
is worshipped as ¹iva at Bu²h¢r¢j¢ and ¡kha´²ala-ma´i.
S¦kta of rudra use a word toka meaning son, so ¯oka
means son only in Oriya (western Orissa)-
_m ZñVmoHo$ _m Z Am`m¡ .. (F$H²$.1/114/8,dm.`Ow.16/16,V¡{Îmar` g§.
4. History and geography-2 123
3/4/11/2, 4/5/10/3)
(h) Asan¢ means bad in Oriya. There are three verbs for
eating with varying senses in usage. Bhuj=to consume.
Ad= to eat with joy (sv¢da=taste), Aºna=to eat with worry
about results which is prohibited. We should not worry
about result of actions (G¤t¢ 2/47)
Ûm gwnUm© g`wOm gIm`m g_mZ§ d¥j§ n[afñdOmVoŸ&
V`moaÝ`: {nßnb§ ñdmÛÎ`ZíZÝZÝ`mo A{^MmH$er{VŸ&&
(F$H²$.1/164/20, AWd©9/14/20, _wÊS>H Cn.$3/1,ídoVm.Cn.4/
6)
Here, pari¾a is used in Oriya as Pari¾¢ (neighbour).
2. Traditional history-In Satya-yuga, Indradyumna
was a king in solar dynasty. A saint told him about N¤la-
m¢dhava being worshipped at N¤l¢chala in O²ra (Orissa).
That sage with matted hairs disappeared after telling the
story. As wished by king, his priest went with his younger
brother Vidy¢pati to search for M¢dhava. Vidy¢pati
reached the big forest in ¹aradv¤pa on Mah¢nad¤ river
bank. ¹abara king Viºv¢vasu received Vidy¢pati and
assured him to show M¢dhava next morning. Vidy¢pati
did not touch food or water before seeing the lord. See-
ing eagerness of Vidy¢pati, the ¹abara king got him
bathed in Rohi´¤-ku´²a and seated under kalpa tree
(bunyan), then showed him N¤lam¢dhava being wor-
shipped by devas. Then Vidy¢pati returned to Avanti,
the capital. Vi¾´u and Brahm¢ sent N¢rada to king
Indradyumna who set out with prince, priest, Vidy¢pati
and followers near N¤lam¢dhava. King G¢lava of Viraja
on Vaitara´¤ bank had established the idol of
N¤lam¢dhava (N¤l¢dri-mahodaya, 5/6-8)-
VÌmñVo _mYdmo {dàm JmbdoZ à{VpîR>V:Ÿ& {daOm_ÊS>bo joÌo {VîR>ÝV§ Jmbd§ Z¥n_²&
124 Vedic View of ¹r¤ Jagann¢tha
But when Vidy¢pati had returned to M¢lav¢, that day
itself N¤lam¢dhava had disappeared and was covered
with golden sand of the coast. So the king was unable
to see him-
`{ÔZo Z¥n{Vloð> {dÚmn{Vagm¡ {ÛO:Ÿ& Aní`ÔodXod§ V§ gwad¥ÝXg_{M©V_²Ÿ&
V{ÔZo gm`_odm`§ ZdrZmå~wXgwÝXa:Ÿ& AÝV{h©Vmo _mYdmo@^yX^ ² ny Zmå~a ^yVboŸ&
VV: gwdU©dU©{^~m©bHw $m{^:g_ÝVV:Ÿ& ZrbmMb: g_mÀN>ÝZmo {dÕçod§ YaUrVboŸ&
(Zrbm{Ð _hmoX`, nwéfmoÎm_.3/30-32)
The shocked king Indradyumna was told message of
Brahm¢ by N¢rada and Vi¾´u also assured through heav-
enly words. Hari (Vi¾´u) was worshipped by the king
with 1000 aºvamedha yaj®as. Pleased with this, Hari
himself took the form of Viºvakarm¢ and secretly made
the idols of d¢ru (wood). Brahm¢ himself established
the god idols on Vaiº¢kha ºukla 8th, thursday, pu¾ya
star-
A{Ydm{gV¡ aËZHw$å^¡ñVrW©dm`w©ngå^¥V¡:Ÿ& gyº$mä`m§ nwéf`moa{^foH§$ {nVm_h:Ÿ&
MH$ma ^Jdm±ëbmoH$g§Jh« § {ÛOgÎm_m:Ÿ&
VVmo øbL²>H¥$VmÝXodmÝJÝY_më`monemo{^VmZ²Ÿ&Ÿ&
ZramO{`Ëdm ^JdmÝg ñd`§ bmoH$^mdZ:Ÿ& aËZqghmgZo aå`o ñWmn`m_mg _ÝÌV:Ÿ&
d¡emIñ`m_bo njo AîQ>å`m§ nwî``moJV:Ÿ& H¥$Vm à{VîR>m ^mo {dàm: emo^Zo JwédmgaoŸ&
(ñH$ÝXnwamU, 2 d¡. CËH$b.27/94,95,99)
¹r¤ Balabhadra was on left and ¹r¤ Jagann¢tha was on
right. In the middle was Subhadr¢. King Indradyumna
was immensely pleased.
The worship of ¹r¤ Jagann¢tha sarted after 5th deva-
asura war by Indradyumna was disturbed many times.
In middle ages, it was disturbed by Bauddha influence
and it was underground. ¹ankar¢ch¢rya placed wooden
idols on Vaiº¢kha ºukla 10th in Yudhi¾°hira ºaka 2655
(483 BC). Padmap¢da was the first ¢ch¢rya (pontiff)
4. History and geography-3 125
Bodhisattvas were harassing public here to stop wor-
ship by vedic methods. When ¹ankar¢ch¢rya challenged
them for discussion, they ran away to Nepal where king
V¨¾deva-varman (547-486 BC) forced them to enter into
dialogue with ¹ankara. They were defeated and accepted
vedic path. Nepal King also helped to reconstruct
Jagann¢tha temple due to which he was given right to
worship Jagann¢tha as a king, which continues till to-
day. On taking charge as king of Nepal, each king comes
to worship Jagann¢tha. Due to grace of ¹ankara, Nepal
king was blessed with a son who was named ¹ankara-
varman (486-461 BC), in honour of ¹ankar¢ch¢rya.
All the kings of India, specially those controlling Orissa
have been worshipping lord Jagann¢tha with ratha-y¢tr¢.
Huensang has described the grand ratha-y¢tr¢ of king
Har¾avardhana of Kannauja in 643 AD which was a
function, which was repeated after many years. From
ephemeris of S Kannu Pillai, it is seen that as per ¡rya
Siddah¢nta year of Nava-kalevara (only festival to be
repeated after many years) was in 635 (21st June) and
643 AD (23rd June) as per ¡rya-siddh¢nta. As per S¦rya-
siddh¢nta, followed by Br¢hma-sphu°a-siddh¢nta of
Brahmagupta in 628 AD, it will be in 637 and 642 AD.
In Moghul period also, King Ramsingh of Jaipur, Rajsthan
was doing Rathay¢tr¢ in 18th century. Even in Orissa,
kings of Mayurabhanja and Parlakhemundi were orga-
nizing the y¢tr¢, though the proper place is Pur¤ only.
3.Glory of ¹r¤-kºetra-Puru¾ottama and ¹r¤ are the
same. One is point of cnsciousness, the second is its
field of influ-
126 Vedic View of ¹r¤ Jagann¢tha
ence. From §¾ikuly¢ river in south to Vaitara´¤ river in
north, and from north coat of sea to south bank of
Mah¢nad¤ is called Puru¾ottama-kºetra. This is 10 yojana
long (1 yojana=8 kilometer) and 3 yojana wide in shape
of counch, whose centre is blue mountain-
ApñV e_©àXíM¡d Zrb^yYa^y{fV:Ÿ& F${fHw$ë`m§ g_mgmÚ `mdÛ¡VaUr ZXrŸ&&
VmdËjoÌñ` _mhmËå`§ dV©Vo _w{Znw“dm:Ÿ& g_wÐñ`moÎma§ Vra§ _hmZÚíM X{jU_²Ÿ&
VQ>_maä` VËjo̧ amO_mZ§ M nmdZ_²Ÿ& dV©Vo VËg_maä` g_ÝVmÔe`moOZ_²Ÿ&&
H«$moe{ÌV``wºo$ M e’mH$mao _ZmohaoŸ& nwéfmoÎm_joÌo M Zrb^yYa^y{fVoŸ&&
(Zrbm{Ð _hmoX`, nwéfmoÎm_ 1/14-16,27)
Lord of death does not have writ in the 5 yojana squire
area. Any worm, bird, man dying in land, water or air
get renunciation-
nÄMH«$moeo _hmjoÌo ZmpñV Vo@{YH¥${V: {jVm¡Ÿ&
H$sQ>mZm§ M nV“mZm§ _Zwî`mUm§ M Xo{hZm_²Ÿ&
VÌ M¡d VZwË`mJmÝ_w{º$ ñ`mËgwb^m `_Ÿ&
AÝV[ajo Obo dm{n {jVm¡ dm `Ì Hw$Ì{MV²Ÿ&
_w{º$_©¥Vm¡ M OÝVyZm§ joÌo lr nwéfmoÎm_oŸ&
(Zrbm{Ð _hmoX`, nwéfmoÎm_ 1/71-72,1/2)
4. Nava-kalevara-When it is leap month in ¡¾¢²ha,
then the three god forms of Jagann¢tha, Balabhadra,
Subhadr¢ take new body, i.e. nava-kalevara. When in
K¢rtikeya period, after fall of Abhijit from north pole
position, year started from Dhani¾°h¢, it was from start
of rains in c.16,000 BC. Later on, start of year was no
longer in rains, then it was adjusted to ¡¾¢²ha month
when rains started at start of Vikrama era in 57 BC. It
might have been in other months at Matsya birth (9533
BC), beginning of Ikºv¢ku rule (8576 BC), Paraºur¢ma
(6297 BC), R¢ma
4. History and geography-4 127
(4433 BC), or Kali era (3102 BC) which have no record.
Main idea is that it indicates the start of yuga of §k
jyoti¾a of 19 years. In each yuga God takes new forms-
n[aÌmUm` gmYyZm§ {dZmem` M XwîH¥$Vm_²Ÿ&
Y_©g§ñWmnZmWm©` gå^dm{_ `wJo `wJo(JrVm 4/8)
I.e. God appears in each yuga to protect the good, de-
stroy the evil and establish dharma.
Sometimes, Nava-kalevara is after 8 or 12 years also.
In that year when there will be extra or inter-calary month
in ¡¾¢²ha, the physical forms of 3 devas are in position
to re-surrect from Jye¾°ha p¦r´im¢ (full moon) to ¡¾¢²ha
am¢v¢sy¢. On next day at new moon of ¡¾¢²ha new
youth of the 3 is seen by public. In midnight of ¡¾¢²ha
k¨¾´a 14th, Dait¢pati ( In charges of divinity in tradition
of ¹abara king Viºv¢vasu), take out the Brahma essence
from old idols by putting silk cloth cover on their eyes.
This is placed in a bound cloth (Brahma-po°al¤) in hearts
of the idols of Jagann¢tha, Balabhadra and Sudarºana
(Disc weapon of Jagann¢tha). It is below the left eye of
Subhadr¢ idol. It is in a cavity of 12 yava (=inch) cube
called Brahma-ko°har¤. After taking out the packet, cover
is removed from eyes and it is placed on golden seat.
Old sandal and tulas¤ (holy basil) of the packets is re-
placed by new. Then again eyes are covered and they
are placed in cavities of new idols. This is called gha°a-
parivartana (change of body or pot). It is surprising that
old sandal-tulas¤ are found in same form in which they
were placed 19 years ago in the idols. It is believed that
the persons doing this change of pot do not remain
alive for long. So, only old persons are selected.
128 Vedic View of ¹r¤ Jagann¢tha
For placing Brahma in Jagann¢tha, the person is Swain-
Mah¢p¢tra, 2 D¢sa-Mah¢p¢tras for Balabhadra and
Subhadr¢ and 1 Pati-Mah¢p¢tra for Sudarºana. First of
all, the Brahma matter was placed in the idols by king
Indradyumna himself.
The new idols of Jagann¢tha, Balabhadra, Subhadr¢,
Sudarºana-after joined with Brahma, are brought from
Koili-Vaiku´°ha (place of construction) to A´asara (rest)
room in chariots. In same chariots, the old idols are to
Koila-Vaiku´°ha. This is done by Dait¢patis during night.
Koila-Vaiku´°ha is north of ¹r¤-mandira (also called
Jagann¢tha temple). In that temple, last rites are done
of old idols of Jagann¢tha, Balabhadra, Subhadr¢,
Sudarºana, their s¢rathi (charioteer), horses, side devas,
parrot, gate-keeper, flag-post, bed etc. On 10th day,
after cmpletion of rites, their impure period is over and
they cut their nails, hairs and take bath in M¢rka´²eya
pond. Ladies also cut their nails. On 12th day, saints
and Br¢hma´as are invited for eating mah¢-pras¢da (food
prepared in temple).
Dait¢patis start searching the tree for making new idols
on Chaitra ºukla 10th day. On that day noon, idols of
Jagann¢tha, Balabhadra, Subhadr¢ are garlanded. After
worship with incense, these idols are given by P¦j¢-
pa´²¢ to Pati-Mah¢p¢tra. This is called ¡j®¢-m¢l¢ (gar-
land of command). Pati-Mah¢p¢tra (Vidy¢pati) gives
these garlands to main Dait¢patis. Dait¢patis are divided
into 4 groups for searching tree. They are called B¢²a-
gr¢h¤ (receivers of wood). They are in family line. D¢sa-
Mah¢p¢tra search the tree for Balabhadra (Ba²a-
b¢²a=big tree) and Subhadr¢
4. History and geography-4 129
(middle tree). Dait¢ searching tree for Jagann¢tha is
Sv¢in-Mah¢p¢tra (family title) and the work is called
Mah¢prabhu-b¢²a (wood of the great God).
On getting the garland, symbol of command, persons
in search of tree are given a formal letter of permission
from the temple. As authorization, they are given head-
gears (Sirop¢). Persons for miscellaneous works like
making of temple, rest shade, food, carpenter etc are
also given clothes. Then they proceed in a procession
with music to the palace of Gajapti (literally lord of el-
ephants) king of Pur¤. Only, Dait¢pati as descendant of
Viºv¢vasu enters the palace. Living symbol of Jagann¢tha
is king of Puri. He welcoms them by giving coconut,
betelnut, rice, gold in a dish through RaÃjaguru. This is
raja-¢jn¢ (permission of king). Then the procession pro-
ceeds to Jagann¢tha-vallabha ma°ha. The search party
takes night-rest here. Here, they are joined with
Br¢hma´as, keeper of books. Next morning vana-j¢ga-
pada-y¢tr¢ (trecking to forest) starts. About 100 per-
sons join this-Vidy¢pati, Dait¢patis as descendants of
Viºv¢vasu, Yaj®a doing Br¢hma´as, ¡ch¢rya (precep-
tor), R¢jguru, priest of temple, carpenters, masons,
sepoys, cartmen, searchers (Le¬k¢) etc. They reach
K¢ka°apur, about 60 kilometers from Pur¤ and place the
Sudarºana with goddess Ma¬gal¢ there. The goddess is
bathed with water of 100 pitchers, worshipped with
clothes, ornaments and a red flag is placed on top of the
temple. This is called ba²a-sing¢ra-ve¾a (grand make-
up). Pa´²itas recite Durga-sapta-ºat¤. ¡ch¢rya, R¢jaguru,
Br¢hma´a and Patimah¢p¢tra recite Svapnavati-mantra
before sleep. The
130 Vedic View of ¹r¤ Jagann¢tha
goddess indicates the direction of desired tree in dream.
Sometimes, it is indicated by the direction in which the
garland of goddess falls. Other Dait¢pati and servants
take rest in Deul¤ ma°ha.
As commanded in dream, the persons in 4 groups
proceed to search the tree. Signs of trees are given in
Indra-n¤la-ma´i Pur¢´a. All the trees for idol are of neem
(margosa).
Signs in tree for Jagann¢tha idol-This should be
near ¹iva temple or cemetery, of black of dark red
colour, 7-12 hands high, straight and well formed and
with 4 branches. At the root of tree, there should be
ant-hill. It should be near tri-junction of roads, or sur-
rounded by 3 mountain tops or near river or pond. There
should be ma°ha, temple, or place of sages nearby. On
stem of tree signs of Vi¾´u-ºankha (conch), chakra (disc),
gad¢ (mace), padma (lotus) should be visible. Trees of
bael, sahda, or varuna should surround it. It should be
without any climbing creepers and guarded by snakes.
There should be no bird nest. No branch should be
damaged by lightning or winds.
Signs for Balabhadra tree-White tree with 7
branches, crown is like hood of snake. Stem has signs
of Balabhadra-hala (plough), m¦sala (crushing rod).
Signs for Subhadr¢ tree-Tree with 5 branches, with
yellow bark and with lotus mark.
Signs for Sudarºna tree- Reddish tree with 3
branches and with mark of disc.
These trees are adopted for idols and Sudarºana
brought from temple is placed near them due to which
evil ghosts
4. History and geography-4 131
run away. Then ground is worshipped and yaj®a is done
by authorized ¢ch¢rya with N¨sinha mantra. Tree is
bathed and worshipped with sandal paste, vermilion etc.
Then the garlands of command are placed on respective
trees (garland from Jagann¢tha idol to tree for him, and
so on). The axes of gold, silver and iron are worshipped
and selected trees are touched with that. Then the trees
are cut from root and felled in east, north or north-east
direction. Felling in south or west direction is inauspisous.
Bark is removed and wood is chiselled in rectangular
shape. It is covered with P¢°a cloth and the remaining
wood is buried under ground.
The trees for idols are found in regions around Puri,
Khurda, Cuttack etc. This has been seen in 1912,
1931,1950,1966, 1977 and 1976. It is not necessary
that they will be in a particular area only.
These trees start emanating sandal like good smell for
many years and are guarded by snakes. They inspire
good thoughts. Respect for them arises due to com-
mand of gods in dream also. Attempts to damage or sale
the trees fail.
Small carts are made to carry the wood to ¹r¤-kºetra.
Arms of the cart are of 8 hand length. Its wheel are from
bunyan, beam is from tamarind and axle is from kendu
tree. Wood for idols is tied in 4 wheeled carts with silk
cloth. The procession of carts is brought with songs and
drums etc.in the sequence-Sudarºana, Balabhadra,
Subhadr¢, Jagann¢tha. Near A°har-n¢l¢ (drain for food
waste of temple), there is temple of ¡lama-cha´²¤. The
team rests for the night there. Next morning, people of
Puri
132 Vedic View of ¹r¤ Jagann¢tha
welcom them to town with misic etc. Woods are placed
in temple before sn¢na-y¢tr¢ (trip for bath). Hari had
appeared
on Jye¾°ha p¦r´im¢ (full moon), so the idols are given
bath on that day-
AdVrU©: ñd`§ Á`oîR>m§ Z M OÝ_{XZ§ __Ÿ&
VËnm¡{U©_m{XZo ^yn ñZmZ§ _o H$m`©_mXamV²Ÿ& (Zrbm{Ð _hmoX`, nwéfmoÎm_.6/
17)
On Sn¢na (Jye¾°ha) pur´im¢, the idols are kept on
pedastal for bath. Water is broufght from the golden
well in front of ¹¤tal¢ goddess temple. Total of 108 pots
of water is used for bath-35 for Jagann¢tha, 33 for
Balabhadra, 22 for Subhadr¢, and 18 for Sudarºana.
Then the wood for idols is brought to Koili Vaiku´°ha
through north gate and kept in newly made d¢ru-º¢l¢
(house for wood). Construction starts in a shed (nirm¢´a-
ma´²apa). Loud songs are sung so that sound of con-
struction is not heard. Due to extra month of ¡¾¢²ha,
gods are not seen for 1 1/2 months after sn¢na-p¦r´im¢.
Construction work is done for 2 weeks and Brahma-
matter is placed in them. Then in the second ¡¾¢²ha,
purification and colouring of idols is done.
As per M¢dala-p¢nji (chronological records) of 1650,
hands of Jagann¢ta are 84 yava long. His idol also is 84
yava long, so he appears round shape. Each hand is of
42 yava of which 20 yava part is invisible due to atached
with head and 22 yava is seen.
Head-36 3/4 yava
Neck- 12 yava
Heart- 09 yava
Waist-10 1/2 yava
4. History and geography-4 133
Balabhadra idol is shaped like a conch. Length of his
hands are 36 3/4 yava, out of which 13 3/4 yava is
linked with head and 23 yava is visible.
Head from snake crown to lips- 31.5 yava
Neck - 10.5 yava
Heart and lotus- 15 3/4 yava
Feet - 26 1/4 yava
Total 84 yava
Idol of Subhadr¢ is of lotus shape.
Head- 19 3/4 yava
Heart - 03 1/4 yava
Waist - 19 3/4 yava
Feet - 09 3/4 yava
Total 52.5 yava
As per definition 1 angula (digit) is of 6 or 8 yava.
But it is symbolic and the tradition of Pur¤ takes it as 1
inch or 2.54 cm.
From the woods brought fom forest, a piece is taken
out for pr¢´a-prati¾°h¢ (charging it with soul). This is
called ny¢sa-d¢ru (wood for ceremony). This ny¢sa-d¢ru
is divided into 4 pieces. After Brahma-matter is placed
in cavities of idols, opening of cavity is purified with
these and it is closed in main (second) ¡¾¢²ha k¨¾´a 14
th midnight.
To complete the idols, 7 paints are given. Wood is
like bones, they are smeared with scented oil as rasa
(juice). Then body is tied firmly with silk thread of dark
red colour as nerves. Then as skin, there is paste of
sandal powder, kast¦r¤ (musk from deer) and dh¦pa (a
scented wood). Then strong fabric layers are tied and
on last layer paste of rice
134 Vedic View of ¹r¤ Jagann¢tha
is put which is like seed of men. Then the idols are
painted
with prescribed procedure. Painting is complete with
colouring of eyes on main ¡¾¢²ha ºukla 1st (new moon).
After bathing it, new youth (nava-yauvana) is seen by
people. Next day, on 2nd tithi (generally with pu¾ya
star), ratha-y¢tr¢ starts. Details are described in Skanda
pur¢´a, Tithi-tattva, Nir´aya-sindhu, Sm¨ti-kaustubha
etc.
5. Ratha-y¢tr¢-Ratha construction is done near pal-
ace of king in front of temple main gate. Ratha is like
human body, so this is made with 5 materials-wood,
paint, nails, metals. Each year new ratha is made from
Akºaya trit¤y¢ (3rd day of bright half.). This is a family
tradition of carpenters. A total of 205 sev¢yatas (ser-
vants) including carpenter, painter etc. are engaged. Each
ratha is of about 65 tons made of heavy woods like sal,
asan, phasi.
1.Nandigho¾a ratha- This is name of ratha of ¹r¤
Jagann¢tha. It has 16 wheels-
aW: fmoS>eMH«$ñVw {dîUmo: H$m`©: à`ËZV:(ñH$ÝX nw. 2 d¡. CËH$b.25/10)
Wheel diameter is 7 feet. Seat is of 35 squire feet. Its
height is 45 feet. 832 wooden pieces are used. Cloth
cover is of red (religious feeling, bravery, influence) and
yellow colour (amity, riches). Its flag is called trailokya-
mohana (enchanting 3 lokas). Charioteer is D¢ruka and
protector is Garu²a (king of birds). It has 4 white horses
named-¹ankha, Bal¢haka, Suºveta and Haridaºva. Its
rope is called ¹ankhach¦²a. Side devas are-Var¢ha,
Govarddhana, K¨¾´a, Gop¤k¨¾´a, N¨simha, R¢ma,
Lakºmana, N¢r¢ya´a, Trivikrama, Han¦m¢na,
4. History and geography-5 135
Kubera. This ratha has sign of Garu²a-flag-
lr dmgwXdo ñ` aWmo JéS>ÜdO {M{h²ZV:(ñH$ÝX nw.2,d¡.CËH$b IÊS> 25/6)
2. T¢ladhvaja Ratha-This is name of ratha of
Balabhadra, elder brother of ºr¤ Jagann¢tha. It is also
called Bahaladhvaja.
¹e¾a (infinite serpent holding the world) sees it like
placed on its palm (tala of hand), so the ratha of its
incarnation Balabhadra is T¢ladhvaja. Or Balabhadra is
with plough, so his flag has plough sign. Or as ¹e¾a, he
carries Jagann¢tha, he has no carrier. Thus, his ratha is
not marked with his vehicle (Garu²a of Jagann¢tha) but
his working implement plough. This is called l¢ngala or
t¢la also-
Hw$`m©V² gr[aUmo bm“bÜdO_²(ñH$ÝX nw. 2, d¡, CËH$b 33/19)
AmgZ§ OJVm§ ^y`: ñd`§ ñdmgZ {dJ«h:Ÿ& VÚmZo OJVm§ ZmeñVVmo `mZ§ Z {dÚVoŸ&
ní`oÀMamMa§ {díd§ kmZmXW gw{Z_©bŸo & pñWVm¡ hñVVbo {ZË`§ {Z_©bñVñ` Xn©U:Ÿ&
VbñWËdmXgm¡ Vmb:gXm VoZm{‘>V: à^w:Ÿ& VV:g Ed eofñ` ~b^ÐmdVm[aU:Ÿ&
AWdm gr[aU:H$m`ª gra_od ÜdOmoÎm__²Ÿ& ÜdO: gw{Z_©b:H$m`©ñVñ_mÎmmbÜdOmo
_V:Ÿ&(ñH$ÝX nw.2 d¡.CËH$b 25/12-15)
This ratha is 44 feet high with 14 wheels-
MVwXe © ~bíM¡d (ñH$ÝX nw.2 d¡.CËH$b 25/10)
Each wheel diameter is 6 1/2 feet, seat is 34 squire feet
with 8 corners. 763 pieces are used. Its charioteer is
M¢tali and guard is Bh¢skara. Its flag is Unn¢n¤. Ratha
is dark blue and cloth cover is red (piety and wealth)
and green (happiness and zeal). It has 4 black horses
named-T¤vra (fast), Ghora (Feary), D¤rghaºrama (long
labour), Svar´an¢bha (golden navel). Its rope is V¢suki.
Side devas are Ga´eºa, K¢rttikeya, Sarvamangal¢,
Pralamb¢ri, M¨tyu®jaya, Mukteºvara etc.
3. Deva-dalana Ratha-This is name of ratha of
136 Vedic View of ¹r¤ Jagann¢tha
It is 43 feet hiigh with 593 pieces. Its flag is marked with
lotus-nÙÜdO: gw^Ðm`m:(ñH$ÝX nw.2 d¡. CËH$b . 25/9)
Its cloth cover is of black (power and bravery) and red.
It has 12 wheels.
gw^X«m`mñVw ÛmXe (ñH$ÝX nw.2 d¡. CËH$b . 25/10)
Each wheel is of 6 feet diameter and seat is of 33 squire
feet. Its cahrioteer is Arjuna and guard is Jayadurg¢.
Flag is called Nadambik¢. 4 brown horses are called
Rochik¢, Mochik¢, Jit¢, Apar¢jit¢. Its rope is
svar´ach¦²a. Side goddesses are Cha´²¤, Ch¢mu´²¤,
Ugrat¢r¢, ¹¦l¤, V¢r¢h¤, ¹y¢m¢, K¢l¤, Mangal¢ etc..
Each year rathay¢tr¢ is held on ¡¾¢²ha ºukla 2nd-
AmfmT>ñ` {gVo njo {ÛVr`mnwî`g§`wVmŸ& AéUmoX`dobm`m§ Vñ`m§ Xod§ ànyO`oV²Ÿ&
~« m ÷U¡ d £ î Ud¡ : gmÕª `{V{^íM Vnpñd{^:Ÿ& [dkmn`o Ô o d Xo d § `mÌm`¡
g§ñH¥$VmÄO{b:Ÿ&
(ñH$ÝX nw.2 d¡. CËH$b . 33/19, 35/36)
At the time of ratha-y¢tr¢, Sudarºana is brought on
the ratha of Subhadr¢. Then Balabhadra and Jagann¢tha
are brought to their rathas. Then ¹ankar¢ch¢rya of
Govardhana P¤°ha, Pur¤ comes and worships the 3 devas
on 3 rathas. Then he does 3 rounds of the rathas. Then
the chief servant of Jagann¢tha, Gajapati King of Pur¤
comes and sweeps the path of 3 rathas with golden
broom-this is called Chher¢-pahar¢. The sandal mixed
water is sprinkled and other formalities are done.
Then thick ropes of coconut fibre are tied with each
axle. There is a heavy wooden log hanging with ropes at
front of ratha to act as a brake. Some sev¢yatas sit on
front part of the ratha to apply brakes when needed.
Two ropes are used for pulling the ratha-one is straight
and the other
4. History and geography-5 137
twisted. The rathas are placed in front of Simha-dv¢ra
(Lion gate) on ¡¾¢²ha ºukla 1st, a day before ratha-
y¢tr¢ in a direction so that they move straight on ba²a-
d¢´²a (grand road). Flags are used to indicate move-
ment or stopping of rathas. All the three rathas are joined
with s¢rathi (charioteer) and horses (their idols only).
They are pulled by devotees upto Gu´dich¢ temple about
3 km away. Now the pulling is mostly done by police-
men on duty.
Great importance has been given to seeing ratha-y¢tr¢,
touching ratha or idols or even to stand on the road
through which the rathas are passing. Balabhadra ratha
is ahead, followed by Subhadr¢ in middle and Jagann¢tha
at back.
There is a tradition that rathas are not pulled after
sunset. Even if they reach Gundicha temple, they enter
it on next day only. On Her¢ (dispute) pancham¤, Lakºm¤
comes from Jagann¢tha temple to see Jagann¢tha, his
brother and sister, but she is not allowed to meet them
by sev¢yatas. Being angered, she breaks a part of ratha
of Jagann¢tha.
After rest for 7 days in Gu´²ich¢ temple, the three
return to their temple. This is called B¢hul¢ (return)
journey. It may be noted that K¢rttikeya also is called
B¢huleya (i.e. son of Bahul¢), which indicates that it
started with victory of devas under him.
Discription in Skanda pur¢´a-
aWpñWV§ ~«OÝV§ V§ _hmdoXr _hmoËgdoŸ&
`o ní`pÝV _wXm ^ŠË`m dmgñVofm§ hao: nXoŸ&&55Ÿ&
_hmdoXt ~«OÝVt V§ aWñW§ nwéfmoÎm__²Ÿ&
~b^Ч gw^ÐmÄM OÝ_H$mo{Q>g_wX²^d_²Ÿ&&59Ÿ&
138 Vedic View of ¹r¤ Jagann¢tha
aWÀN>m`m§ g_mH«$å` ~«÷hË`m§ ì`nmoh{VŸ&60Ÿ&
VÐoUwg§gŠVdnwpñÌ{dYm§ nmng§h{V_²Ÿ&
Zme`oËñdJ©J“m`m§ ñZmZO§ \$b_mßZw`mV²Ÿ&61Ÿ&
kmZmå~w d¥pîQ>`moJoZ aW_mJ} Vw n{‘>boŸ&
{Xì`ÑîQ>çm M H¥$îUñ` g_ñV _bhm[a{UŸ&62Ÿ&
AZwJÀN>pÝV H¥$îU§ `o `mÌm H$m¡Vhy bmX{nŸ&
AZw~«OpÝV {ZË`§ d¡ Xodm: eH«$nwamoJ_m:Ÿ&65Ÿ&
A{^_mZån[aË`Á` loUr^yVm {h nmíd©`mo:Ÿ&82Ÿ&
àHw$d©Vo _hm`mÌm§ V¡ñV¡{X©ì`¡: n[aÀN>X:¡ Ÿ&83Ÿ&
Vofm_J«ogañVÌ Xodmo@{n à{nVm_h:Ÿ&
MVwX©emZm§ OJVm§ H$Vm© `: na_oída:Ÿ&84Ÿ&
gmo@{n VÌ OJÝZmW§ aWo `mÝV§ _hmoËgdoŸ&
~«÷bmoH$mËnamd¥Ë` ñVwdÝdoX_`¡ñVd¡:Ÿ&
nXo nXo àU_{V ^JdÝV§ gZmVZ_²Ÿ&85Ÿ&
In pur¢´as ratha-y¢tr¢ is to be completed even after
sunset
Ed§ ~«O{V Xodoeo gy`©íMmñV§JVmo ^doV²Ÿ&
Xr{nH$mZm§ ghòm{U Ádm{bVm{Z ghòe:Ÿ&111Ÿ&
VXmbmoH$ àH$meoZ _mJ©eofíM Zr`VoŸ&
aWmdamohUoZ¡fm§ _ÊS>nmamohUoZ MŸ&112Ÿ&
gå_X©: gw_hm§ñVÌ {XÑjyUm§Hw$VyhbmV²Ÿ&
_ÊS>no dmg`oÔod§ JwpÊS>Mm»`o _ZmohaoŸ&113Ÿ&
All the acts of ¹r¤ Jagann¢tha are like human beings-
like his bath, cleaning of teeth, sleeping, awakening,
bath, breakfast etc. Logically birth, death and human
acts of the supreme unborn is plaything only-
{dZm {dZmoX§ ~V VH©$`m_ho (^mJdV nw.10/2/39)
bmoH$dÎmw brbmH¡$dë`_² (~«÷gyÌ 2/1/33)
Whatever the devotees think about God, he takes that
form to grace them-
4. History and geography-6 139
`Ú{Õ`m V CéJm` {d^md`pÝV VÎmÛnw:àU`go gXZwJh« m`-^mJdV 3/9/1
Most famous play of Jagann¢tha was when King
Puru¾ottama Deva was on K¢®ch¤ expedition. Jagann¢tha
and Balabhadra on white and black horses went ahead
of him. Near Chilka lake (coastal lagoon), a milkmaid
named M¢´ika gave tem curd. On asking for price,
Jagann¢tha K¨¾´a gave her his jewelled ring and told
that the king is following and he would pay the price on
showing the ring. When M¢´ika gave the ring to king,
he was stunned to see ring given by God himself. On
return after victory over K¢®ch¤, he built a town named
M¢´ikapa°an¢ in her honour.
Muslim devotee Salbeg and Matta Balaramdas were
denied access to ratha. Then ratha did not move, till
they were allowed to see.
6. Mah¢-pras¢da-The food offerred to lord is given
to devotees. Daily food for over lakh devotees is cooked
and it is the biggest hotel in that sense. The greatest of
sins is washed by eating this food called mah¢-pras¢da
after offer to lord-
~«÷hË`m{Xnmn¿Z§ {Z_m©ë`§ OJXr{eVw:Ÿ&
^OVm§ {ÛOemXy©bm:! _w{º$ñVofm§ Z Xwb©^mŸ&&
OJÞmWñ` Z¡doÚ§ _hmnmVH$ZmeZ_²Ÿ&^jUmV² \$b_mßZmo{V H${nbmH$mo{Q>
XmZO_²Ÿ&
MmÊS>mbm{X{ÛOñn¥îQ>§ VXÝZ§ {ÛOgÎm_m:Ÿ& ^moº$ì`§ ghgm {dà¡:nmdZ§ gwaXwb^
© _²Ÿ&
Hw$ŠHw$añ` _wImX²^î« Q>§ VX²Jm« ø§ X¡dV¡a{n(Zrbm{Ð_hmoX` nwé.8/8-10,14)

*****
140 Vedic View of ¹r¤ Jagann¢tha

Chapter 5
Unity of all forms
1. Key of G¢yatr¤-G¢yatr¤ mantra is key of vedas,
called veda-m¢t¢ (mother of vedas). It has many impli-
cations-
(1) G¢yatr¤ is a meter of 24 letters(syllables). All the
worlds are measured by this, bcacuse they are in ratio
of 1crore starting from man. Thus, man size doubled 24
times is earth, in same successive multiples are solar
system, galaxy and universe (larger than the visible part
or tapah loka).
(2) G¢yatr¤ chhanda has 4 parts of 6 letters but mantra
has 3 parts of 8 letters each. This is creation of world
with 3 gu´as, so veda in world or word forms is also is
three parts describing 3 gu´as (G¤t¢ 2/45). Its source
Brahma is also viewed in 3 forms-Om, Tat, Sat (G¤t¢
17/23). This is visualized as trinity of Jagann¢tha,
Balabhadra and Subhadr¢.
(3) Each syllable is of 8 letters maximum-around a vowel
4 letters can come before and 3 afterwards, so v¢k has
been called Anu¾°up (meter of 8 x4 syllables)-Aitareya
Br.1/28, 3/15 and about 100 other refs.
(4) Each physical form is of 8 forms called 8 vasu. This
is due to combination of 3 gu´as making 8 prak¨tis
(2x2x2=8)
Thus g¢yatr¤ of 3 parts (pada) or anu¾°up of 4 parts-
each has 8 syllables.
G¢yatr¤ has been specifically called Veda-m¢t¢ in
Atharva-veda (19/71)-
ñVwVm _`m daXm doX_mVm à MmoX`ÝVm§ nmd_mZr {ÛOmZm_²Ÿ&
Am`w: àmU§ àOm§ new§ H$s{Vª Ð{dU§ ~«÷dM©g_²Ÿ& _ht XÎdm ~«OV ~«÷bmoH$_²Ÿ&
5.Unity of all forms-2 141

and purifier of twice born. (M¢=measure, as measure of


world, its elements, g¢yatr¤ is mother. Creation comes
out of mother, so she is also measure). G¢yatr¤ gives
longevity, energy, off-springs, consumables, fame, money,
glory of Brahma. After giving earth, one goes to place of
Brahma.
However, sage Daivarata of Gokar´a considers the
following verse of §k as the source-
EH$: gwnU©: g g_wÐ_m{ddoe, g BX§ {díd§ ^wdZ§ {d MîQ>Ÿo &
V§ nmHo$Z _Zgmní`_{ÝVVñV§, _mVm aopùh g C aopùh _mVa_²Ÿ&Ÿ&
(F$H²$.10/114/4)
One Bird entered sea, he created the worlds and its
beings. He saw the whole with clear mind and nurtured
the earth like a mother.
The geographical meaning is that lord of ships in seas
is called Supar´a (Suvanna nayak). Where the Supar´a
had entered at end of coast is called (Su-) T¢mrapar´¤,
land of T¢mra-par´¤ is called Tamil. Lords of land in
coastal area is Relhi-called Reddi in Andhra and Rele in
Maharashtra. Near Sut¢mrapar´¤, K¢rttikeya had started
his campaign in water-his vehicle may¦ra (Peacock)
spread to island of Pacific-whose langauge over the larg-
est region of world is Maori (may¦r¤)-a form of Tamil.
2. Meaning of G¢yatr¤- The mantra is as follows-
› ^y ^wd© : ñd:/VV² g{dVwda© Êo `§/^Jm} Xodñ` Yr_{h/{Y`mo `mo Z: àMmoX`mV²Ÿ&
Here, Om is start and source of each mantra. It has 3
parts -A, U, M and one source of half meter.
F$Mmo Ajao na_o ì`mo_Z² `pñ_ÝXodm A{Y {dído {ZfoX:w Ÿ&
`ñVÝZ doX {H$_¥Mm H$[aî`{V ` BV² VX² {dXwñV B_o g_mgVoŸ&
(F$H²$.1/164/39,ídoVmídVa Cn.4/8)
142 Vedic View of ¹r¤ Jagann¢tha
Y¢ska in his Nirukta (13/1/10) quotes earlier nirukta
of
¹¢kap¦´i that all devas are in Pra´ava as absolute
(parama) vacuum (vyoman=vi+om) and that is base of
all words and §k. This is supported by Br¢hma´a texts
also.
àUd: gd© doXfo w (JrVm 7/8)
I (God) is Pra´ava in all vedas.
Amo{_Ë`oH$mja§ ~«÷ (JrVm 8/13)
Aum is one syllable for Brahma.
doÚ§ n{dÌ_mo‘>ma: (JrVm 9/17)
The holy Onk¢ra is worth knowing.
dmO.`Ow.-› I§ ~«÷ (40/18), › H«$Vmo ñ_a (40/17)
Aum is Kham (sky) Brahma. Aum is creation.
gd} doXm `ËnX_m_ZpÝV Vnm§{g gdm©{U M `X² dXpÝVŸ&
`{XÀN>ÝVmo ~«÷M`ª MapÝV, VÎmo nX§ g§J«hoU ~«dr{_-› BË`oVV²Ÿ&
(H$R>mon{ZfX² 1/2/15)-16,17 ^rŸ&
All vedas describe that supreme state, which is aim of
all austerities also. That is desired by all devotees also
which is stated here in brief. Aum is that.
YZwJ¥©hrËdm¡n{ZfX§ _hmņ̃, ea§ øwnmgm{Z{eV§ gÝY`rVŸ&
Am`å` VX² ^mJdVoZ MoVgm bú`§ VXodmja§ gmoå` {d{ÕŸ&3Ÿ&
àUdmo YZw: eamo ømË_m ~«÷ Vëbú`_wÀ`VoŸ&
Aà_ÎmoZ doÕì`§ eadÎmÝ_`mo ^doVŸ² &4Ÿ& (_wÊS>H$ Cn.2/2/3-4)
The great weapon of Aum described in upani¾ads is in
shape of bow. The sharp arrow of worship is to be put
on it and aimed to the supreme eternal (3). Pra´ava is
bow, soul is arrow and Brahma is that target which can
be hit only with dedication.(4)
MËdm[a dmH²$ n[a{_Vm nXm{Z Vm{Z {dXw~m« ÷
© Um `o _Zr{fU:Ÿ&
Jwhm Ìr{U {Z{hVm Zo“`pÝV, Vwar`§ dmMmo _Zwî`m dXpÝVŸ(F$H²$.1/164/
5.Unity of all forms-2 143
There are 4 steps of word of which 3 are stated to be in
cave of mind, the fourth is spoken by men.
gmo@`_mË_mÜ`ja_mo‘>mamo@{Y_m̧ nmXm _mÌm _mÌmíM nmXm AH$ma CH$mamo _H$ma
B{VŸ&8Ÿ& A_mÌíMVwWm}@ì`dhm`©: ànÄMmone_: {edmo@Û¡V Ed_mo‘>ma AmË_¡d
g§{deË`mË_Zm@@Ë_mZ§ ` Ed§ doX ` Ed§ doXŸ&12Ÿ&(_mÊSy>Š` Cn.)
AÕ©_mÌm pñWVm {ZË`m `mZwÀMm`m© {deofV: (XwJm© gßVeVr 1/74)
AîQ>MH«$m ZdÛmam XodmZm§ nya`moÜ`m (AWd© g§.10/2/31)
State Name of ¢tm¢ Syllable of Aum Letter
Awake Vaiºv¢nara First A
Dream Taijasa Second U
Sleep Pr¢j®a Third M
Tur¤ya Tur¤ya Zero Zero(half)
Half syllable is divided 9 times by 2-giving measures
from 1/2 to 1/512-vindu (point), half-moon, nirodhin¤
(blocking), n¢da (sound), n¢d¢nta (end of n¢da), vy¢pin¤
(spreading), ºakti (power), saman¢ (with mind), unman¢
(above mind)-Described in detail in Varivasy¢-Rahasya
of Bh¢skara Rai Bh¢rat¤. These have been stated with
different names also in books of yoga and tantra. Atharva
veda (10/2/31) has called them 8 chakras. Including
sahasr¢ra, the chakras are 9. There are 9 openings of
body called 9 gates of body, 10th door is brahma-randhra
(hole in cntre of crown of head) which is opened at the
time of death. The sounds of 9 chakras are of 9 types,
these have been called 9 points of power in §k (8/76/
12)-
AW H$ñ_mXwÀ`V Amo‘>mamo-`ñ_mXwÀMm`©_mU Ed àmUmZyÜd©_Ëw H«$m_{V Vñ_mXwÀ`Vo
Amo‘>ma:Ÿ& AW H$ñ_mXwÀ`Vo àUd:-`ñ_mXwÀMm`©_mU Ed F$½`Ow: gm_mWdm©{“ag§
~«m÷Uoä`: àUm_`{V Zm_`{V M Vñ_mXwÀ`Vo àUd: (AWd©{ea Cn.4)
Now why it is called Omk¢ra-as after its sound pr¢´a
rise
144 Vedic View of ¹r¤ Jagann¢tha
above. Why it is called Pra´ava-as all vedas salute the
mansounding Aum.
Amo { _Ë`o V Xja_mXm¡ à`w º $_² Ÿ & àUd: gdm© Ý àmUmÝàUm_`{V Zm_`{V
M¡Vñ_mËàUd:& (AWd©{eImon{ZfX² 1)
This sound Aum was made in beginning (by Brahm¢).
This leads all pr¢´as to the God, so it is called Pra´ava.
Physical forms are 3 lokas-Bh¦ (earth), Svah (sky), Buvar
(intermediate space). Due to 3 types of Bh¦-earth planet,
solar system, and galaxy- and their 3 skies-there are 7
lokas in all. These are called 3 or 7 vy¢h¨ti (expansion
of Om). These take from root source Aum (¢h¨ti) and
create out of them, so they are vy¢h¨ti. They make syn-
thesis of elements, so they are sanºle¾a´a-
EVm{Z h d¡ doXmZm_ÝV: íbofUm{Z `XoVm (^y^d©w :ñd[a{V) ì`möV`:Ÿ&
(EoVao` ~«m.5/33)Ÿ&
These are the end result of vedas, these syntheses are
vy¢h¨ti.
Ed_od¡Vm (^y^w©d:ñd[a{V) ì`möV`óæ`¡ {dÚm`¡ g§íbo{fÊ`:&(H$m¡frV{H$
~«m.6.12)-These 3 vy¢h¨ti are synthesis of 3 vidy¢.
ì`möË`m Jm`Í`^dV²(Jm`Ìr ahñ` C.1)
From vy¢h¨tis, g¢yatr¤ appeard.
ì`möqV OmJV N>ÝX: ..... Xe©Z{_VrpÝÐ`mÊ`^dZ² (àUdmon.3)
Vy¢h¨ti is chhanda (measure) of world. Their visible
form are organs.
Now, we can consider the mantra proper in three parts.
M¤m¢ns¢ (2/1/35) s¦tra tells that meaning of mantras
should be as per chhanda and its p¢da like sentence
and its clauses.
3.Word meanings-(1) `: (yah)-Creator of cosmic,
physi-
5.Unity of all forms-3 145
cal, internal-3 wolds direct or indirectly-Savit¢ (creator).
The antary¢m¤, which has entered all. Our inner self
(2) Z: -(nah)-form of asmad (=we) in 2, 4 and 6 k¢raka
forms-us, for us, our.
`wî_Xñ_Xmo: fîR>rMVwWu{ÛVr`mñW`modm© (nm{U{Z gyÌ 8/1/10)
~hþdMZñ` dgyngm¡ (21)
These rules explain the formation of words.
gwI§ dm Zm¡ XXmËdre: n{Vdm©_{n Zm¡ h[a:Ÿ&
gmo@ì``mV² dmo Zmo XÚmV² goì`mo@Ì d: g Z:Ÿ&
Usage of vah, nah-£ºa (controller) may give us happi-
ness, Hari is our lord. ¹iva is our aim of worship and
Avyaya. He may provide us our needs.
The works of Savit¢ are-inspiration, engage us in in-
spired works and giver of needs-
àoa`ÝZmo {Y`mo@ñ_mH§$ `mo@ñ_mZ² à{V{Y`mo ZwV:Ÿ&
`mo@ñ_ä`§ gd©Xmo@^rîQ>: g{dVm@gm¡ M gmo@ì``_²Ÿ&
(3) {Y`: (Dhiyah)- The verb Dh¤ means to hold as indi-
cated in list of verbs. The rule of P¢´ini indicates three
meanings-which is held by ¢tm¢, which holds ¢tm¢, or
which holds subjects of senses in ¢tm¢.
BpÝÐ`{_ÝÐ{b“{_ÝÐÑï>{_ÝÐg¥ï>{_ÝÐOwîQ>{_ÝÐXÎm{_{V dm (nm{U{Z gyÌ. 5/
2/93), YrL²> AmYmao (YmVw nmR> 4/26)
(4) àMmoX`mV² (Prachoday¢t)-There are 2 verbs which mean
to inspire-chud means inner inspiration, nud is to influ-
ence from outside- MwX² gÄMmoXZo (10/61)Ÿ& ZwX² àoaUo (6/2)
The inner influence of Dh¤ is in 3 ways- Tendency to-
wards (àd¥{Îm), Tendency away ({Zd¥{Îm), Dedication ({ZîR>m).
(5) Xodñ` (devasya)-Of deva. Deva is from verb div with
meaning-to play, search, behave, shine, praise, happi-
ness,
146 Vedic View of ¹r¤ Jagann¢tha
dream, bright, motion. Thus, deva is shining himself or
which gives light to others. This is adjective of word
savit¢-
{Xd² ({Xdw) H«$s‹S>m{d{OJrfmì`dhmaÚw{VñVw{V_moXñdßZH$mpÝVJ{Vfw(4/1)
ÚwV XrßVm¡ (1/493)
(6) g{dVw: (Savit¢)-Of savit¢ (form of savit¨)-
fyL²> àm{UJ^©{d_moMZo (àm{U àgdo) (2/24,4/22) fy (gy) àoaUo (6/
117)
gy`© AmË_m OJVñVñWwfíM(F$H²$.1/115/1, dm.`Ow.7/42, 13/46,
V¡.g§.1/4/43/1, 2/4/14/4, AWd© 13/2/35, 20/107/14,
V¡.~«m.2/8/ 7/3, V¡.Am. 1/7/6, 2/11/3)
S¦rya (sun) is soul (¢tm¢) of world and its base also.
àË`L²> XodmZm§ {de: àË`L²> CXo{f _mZwfmZ²Ÿ& àË`L²> {díd§§ ñdÑ©eoŸ&
(F$H²$.1/50/5, AWd©.13/2/20, 20/47/17)
S¦rya (sun) is visible place of devas and seen rising by
all men, so it is seen in the whole svar(sky).
`mogmdgm¡ nwéf: gmo@h_pñ_&(dm.`Ow.40/16)
I am the same which is that Puru¾a.
(7) VV² (tat)-That is farther, invisible. This is nearer or
close.
V{X{V namojo {dOmZr`mV²Ÿ&
V{XXmg ^wdZofw Á`oîR>_²&(F$H²$.10/120/1)
That is supreme in these worlds.
VV² g{dVwd©¥Ur_ho ....loîR>§ gd©YmV__² (F$H²$.5/82/1)
We identify that Savit¢ who is best among all holders.
› VËg{X{V {ZX}emo ~«÷UpñÌ{dY: ñ_¥V:Ÿ& (JrVm 17/23)
Brahma is remembered with 3 indications-Aum, tat, sat.
(8) daoÊ`_² (vare´yam)-Which is fit to be selected or which
is unseen in many covers. Two meanings of verb V¨®
are to select, to cover-
d¥Äm² daUo (5/8), d¥Äm² AmdaUo (10/237)
5.Unity of all forms-4 147
with meaning -to digest, assimilate. Bh¨gu word also is
derived from it. Thus Bharga (Bh¨gu) means powerful,
bright which can collect and assimilate all-
^«ñO nmHo$ (YmVw nmR> 6/4)Ÿ&
Vmä`: lmÝVmä`ñVßVmä`: gÝVßVmä`mo (AX²ä`:) `ÐoV AmgrÎmX^¥Á`V
`X^¥Á`V Vñ_mX² ^¥J:w g_^dV² VX² ^¥Jmo^J¥© Ëw d_² (JmonW nyd© 1/3)
From the primordial waters after hard work and heat
the reta (particles) were created, they were collected so
it was Bh¨gu. That is the quality of Bh¨gu.
ha: ñ_ahamo ^J©:(A_aH$mof)
(10) Yr_{h (dh¤mahi)-This is vedic form of dhy¢y¢mi=I
understand, consider or keep in memory or intellect.
Root verbs are-Dhyai=to think, or Dh¤®=to be base, in-
tellect is base of mind.
Ü`¡ {MÝVm`m_² (1/648), YrL²> AmYmao (4/26)Ÿ&
Yr_{h=Ü`m`m{_ (d¡{XH$ à`moJ)-Ü`m`o_{h àVo d`_² (F$H²$)
~wqÕ Vw gmaqW {d{Õ, _Z: àJ«h_od MŸ& 3Ÿ&
_ZgñVw nam ~w{Õ: Ÿ&10Ÿ& (H$R>mon{XfX² 1/3)Ÿ&
Take the intellect (buddhi) as driver (of the body as
chariot), and mind (mana) as the ropes (to tie with
organs like horses). Buddhi is beyond mana (10).
Literal meaning-From Aum (Brahma) arose bh¦,
bhuvar, svah. That (Brahma) is creator of all and so
high that it is beyond our mind. His bright form is know-
able. He may inspire our intellect.
4. Pur¢´a meaning -Veda-vy¢sa wrote Bh¢gavata
pur¢´a as essence of his knowledge. This is meaning of
Brahma-s¦tras, clears disputes of Mah¢bh¢rata, expan-
sion of G¢yatr¤ mantra and explanation of Vedas-
148 Vedic View of ¹r¤ Jagann¢tha
AWm}@`§ ~«÷gyÌmUm§ ^maVmW© {d{ZU©`:Ÿ&
Jm`Ìr ^mî`ê$nmo@gm¡ doXmW© n[a~¥§{hV:Ÿ&(Jé‹S> nwamU)
First verse of Bh¢gavata pur¢´a itself is link between
G¢yatr¤ mantra and Brahma-s¦tras-
OÝ_mÚñ` `Vmo@Ýd`m{X VaVíMmW}îd{^k: ñdamQ²>,
VoZo ~«÷öXm ` Am{X H$d`o _wøpÝV `Ëgya`:Ÿ&
VoOmodm[a_¥Xm§ `Wm {d{Z_`mo `Ì {ÌgJm} @_¥fm,
YmåZm ñdoZ gXm {ZañVHw$hH§$ gË`§ na§ Yr_{hŸ&&1Ÿ&&
Birth (growth, death) etc. are from Brahma who is cause
of creation and aloof also and all knowing, capable and
brightness. He lighted the knowledge of Vedas in heart
of Brahm¢ in which even the learned are confused. As
light, water, earth are perceived as other elements, simi-
larly the world perceived in Him due to play of 3 gu´as
looks like the real one. We meditate on Him to remove
cover of M¢y¢.Parallels with G¢yatr¤-mantra-
G¢yatr¤ Bh¢gavata-first verse
VËg{dVw: Xodñ` -OÝ_mÚñ` `V:Ÿ&
{Y`mo `mo Z: àMmoX`mV²=ñdamQ²>Ÿ, Am{X H$d`o, gya`:&
Yr_{h(=Ü`m`o_)-Yr_{hŸ&
^Jm} Xod:-VoOmo dm[a _¥Xm {d{Z_`;, {ÌgJ©Ÿ&
Brahma-s¦tra Bh¢gavata-first verse
AWmVmo ~«÷ {Okmgm (1/1/1)-{ZañV Hw$hH§$gË`§ na§ Yr_{hŸ&
OÝ_mÚñ` `V:(1/1/2)- dhrŸ&
emñÌ `mo{ZËdmV² (1/1/3)-VoZo ~«÷Ÿ&
VÎmw g_Ýd`mV² (1/1/4)-(AW}fw ) AÝd`mV²Ÿ&
B©jVoZm©eãX_² (1/1/5)- AWo©îd{^k:Ÿ&
EVoZ gd} ì`m»`mVm (1/4/29)-g_Ýd` AÜ`m`-_wøpÝV `Ëgya`:Ÿ&
VXZÝ`Ëd_maå^UeãXm{Xä`:(2/1/14)-A{damoY AÜ`m`-
5.Unity of all forms-4 149
VoOmodm[a_¥Xm `Wm {d{Z_`mo `Ì {ÌgJm} @_¥fmŸ&
We explain verses of vedas as per their p¢da (M¤m¢ns¢
s¦tra 2/1/35). Here, the 3 p¢das are called Brahm¢,
Vi¾´u, and ¹iva. Creation aspect is Brahm¢. In human
form he started the civilization in his 7 forms
(Mah¢bh¢rata, º¢nti parva, 348/48). Our creation is on
earth which is mother, its source is energy of sun like
father. Sun is created in Parame¾°h¤ (galaxy) which is
grand father. Its source is Svayambh¦ (self created) -
seen as collection of galaxies which is great grand fa-
ther. Root source of creation is abstract and beyond
our imagination-
OJXì`º$_y{Îm©Zm (JrVm 9/4)
Visible form of Brahma is sun which radiates light and is
source of life. He is Bhargah both as source of light and
as holder of earth. Maintaining the life and creation, he
is Vi¾´u-
{haÊ`J^©: g_dV©VmJ«o ^yVñ` OmV: n{V aoH$ AmgrV²Ÿ&
g XmYma n¥{Wdt Úm_wV_o m§ H$ñ_¡ Xodm` h{dfm {dYo_Ÿ&&
(F$H²$.10/121/1, AWd©.4/2/7, dm.`Ow.13/4, 23/1, 25/10,
V¡{Îmar` g§.4/1/8/3,2/8/2,VmÊS>ç _.~«m. 9/9/2,{Zéº$ 10/
23)
Source of light within it, appeared first, He was the lone
lord of beings and held the earth. As the doer God, we
may offer our worship .
n¥{Wdr Ëd`m Y¥Vm bmoH$m: Xo{d Ëd§ {dîUwZmY¥VmŸ& (nm¡am{UH$ _ÝÌ)
Earth has held the people and is itself is held by Vi¾´u
(sun).- (=Am{XË`:) g `: g {dîUw`k© :Ÿ& g `: g `kmo@gm¡ g Am{XË`:Ÿ&
(eVnW ~«m.14/1/1/1)
That ¡ditya is Vi¾´u who is yaj®a (creation). What is
yaj®a is also ¢ditya.
150 Vedic View of ¹r¤ Jagann¢tha
`m gm {ÛVr`m (Amo‘>mañ`) _mÌm {dîUwXodË`mŸ& (JmonW ~«m.ny.1/25)
The second syllable of Aum (equal to second p¢da of
g¢yatr¤) is deva Vi¾´u.
VÛm@hmoamÌo@Ed {dîUwH«$_m ^dpÝV&(eVnW ~«m.6/7/4/12)
The day night cycle (of creation) follow Vi¾´u.
¹iva is form of knowledge, mind and cause of inspira-
tion-
g _o F$frUm_¥f^: àgrXVw (^mJdV nw.2/4/20)
May the inspirer (V¨¾abha=inspirer, bull) of sages be
pleased. V¨¾abha (bull) is vehicle of ¹iva.
{edmo Z: gw_Zm ^d (dm.`Ow.16/11)
Our mind may become good by grace of ¹iva.
5. SÃiva forms -Solely as ¹iva also, three stages of
Brahma can be seen. The root cause of creation is de-
sire of God, that desire (samkalpa) is Parama-¹iva.
Jagann¢tha is abstract source, its place of samkalpa is
kalpa-tree (ek¢mra=number one among trees) where
Lingar¢ja resides in Bhubaneshwar at end of dh¢ma of
Jagann¢tha.
gmo@H$m_`V²Ÿ& ~hþñ`m§ àOm`o`o{VŸ& g VnñVßËdm BX ±² gd©_g¥OV `{XX§ {H$ÄMŸ&
VËg¥îQ²dm VXodmZwàm{deV²Ÿ&(2/6) AgÛm BX_J« AmgrV²Ÿ& VVmo d¡ gXOm`VŸ&
VXmË_mZ§ ñd`_Hw$éVŸ& (2/7/1)-V¡{Îmar` Cn.Ÿ&
He desired-I am one, I may become many by creating
the beings. He worked hard (tapa also mens heat), from
that work/heat all this was created. After creating, he
entered them. It was abstract in the beginning. From
that,visible was created. He created himself .
Bright form (bharga) of ¹iva has 3 grades-ºiva, ºivatara,
ºivatama. Its intense form is Rudra, calm form is ¹iva.
ha: ñ_ahamo ^J©: (A_aH$mof 1/1/33)
Hara is destroyer of Smara (K¢ma) and Bharga.
5.Unity of all forms-5 151
`m Vo éÐ{edm VZyaKmoam@nmnHm{eZr (dm.`Ow.16/2, ídoVmídVa Cn.3/
5)
O Rudra ! Your mild body is ¹iva which is bright with-
out blemish.
Z_: {edm` {edVam` MŸ& (dm.`Ow.16/41, F$H²$.10/9/1)
Salute to ºiva and more ºiva.
`mo d: {edV_mo ag: (dmO.`Ow.11/51, 36/15, F$H²$.10/9/2)
Which is our most ºiva rasa.
eV `moOZo hdm Ef (Am{XË`) BVñVn{V (H$m¡frV{H$ ~«m.8/3)
This ¡ditya gives heat here at 100 yojanas (sun-diam-
eters)
ghò§ h¡V Am{XË`ñ` aí_`: (O¡{_Zr` Cn.~«m.1/44/5)
Rays of this ¡ditya are 1000.
Maitreya zone is upto 1 lakh yojana-
a{d MÝÐ_gmo`m©dÝ_`yIa¡ d^mñ`VoŸ& g g_wÐ g[aÀN>b¡ m n¥{Wdr VmdVr ñ_¥VmŸ&3Ÿ&
`mdËà_mUm n¥{Wdr {dñVman[a_ÊS>bmV²& Z^ñVmdËà_mU§ d¡ ì`mg_ÊS>bVmo
{ÛOŸ&4Ÿ&^y_`m}OZ bjo Vw gm¡a§ _¡Ìo` _ÊS>b_²Ÿ&5Ÿ& ({dîUw nw.2/7)
The zone lighted by sun-moon is called earth with sea
and mountains. Whatever is the diameter or circumfer-
ence of earth (starting from man), the same is size of its
sky (starting from earth). Maitreya ma´²ala is of 1 lakh
yojanas.
Ko°i yojana is the limit (ko°i) of solar system. Within it
is zone lighted by sun and there is rudra energy to some
extent. So, it is called rodas¤.
Upto 100 sun diameter- Rudra
100-1000 diameter-start of ºiva, its head or source is
moon.
1000-1,00,000 dia.-more ºiva (ºivatara)
1 lakh -1 crore-most ºiva-(ºivatama)
Upto 1 crore, there are traces of rudra, beyond that it is
152 Vedic View of ¹r¤ Jagann¢tha
galaxy, so it is called krandas¤ (ejected matters=weeping).
Region around solar system is mahar-loka, its energy is
Mah¢deva.
B_o d¡ Úmdmn¥{Wdr amoXgr (eVnW ~«m.6/4/4/2, 6/7/3/2, 7/
3/1/30, O¡{_Zr` Cn. ~«m.1/32/4)-dm.`Ow.(11/43, 12/107)
This earth and sky are rodas¤.
`XamoXrV² (àOmn{V:) VXZ`mo: (Úmdmn¥{Wì`mo:) amoXñËd_² (V¡{Îmar` ~«m.2/2/
9/4)=The Praj¢pati which wept is weeping of earth and sky.
VÚXo V § eVerfm© U § éÐ_o V o Z me_`§ ñ Vñ_mÀN>Verf© é Ðe_Zr`§ h d¡
VÀN>Vé{Ð`{_Ë`mMjVo namo@j_² (eVnW 9/1/1/7)
This rudra is upto 100 heads (100 diameters of sun).
This became calm (º¢nta) at this distance, so it is indi-
rectly called ºata-rudriya. ¹¢nta =calm, word with simi-
lar sound is ºata=100, at 100 heads, it is calm, so 100 is
called ºata.
`§ H«$ÝXgr g§`Vr {dˆ`oVo nao@da C^`m A{_Ìm:Ÿ&
g_mZ§ {MX² aW_mVpñWdm§gm ZmZm hdoVo g OZmg BÝÐ:Ÿ&(F$H²$.2/12/8)
The Krandas¤ and Sanyat¤ both-upper and lower worlds-
are beyond mitra (solar region). Suns in similar rathas
are in that and seek help of Indra-omnipresent as radia-
tion. Indra as king was loved by people-so his adjective
sajan¢ means beloved in Indian languages
`§ H«$ÝXgr Adgm VñV^mZo Aä`¡jVm§ _Zgm aoO_mZo&
`Ìm{Y gya C{XVmo {d^m{V H$ñ_¡ Xodm` h{dfm {dYo_Ÿ&(F$H²$.10/121/6)
Krandas¤ is settled and sees in its mana. In its hold, sun
shines and rises. We salute that Doer God.
¹iva as mind descends from abstract mind which started
creation, it appeared as 100 billion galaxies in visible
universe, whose image is our galaxy with 100 billion
5.Unity of all forms-5 153
stars. Finally, our brain with 100 billion neurons is im-
age of that field of mind. Thus, ¹iva is root of all inspira-
tions in our mind. The first 6 s¦ktas of V¢j. Yajurveda
chapter 34 are called sÃiva-sankalpa-s¦kta, as they pray
for descending of ¹iva-sankalpa in our mind. This form
of ¹iva is va°a (bunyan tree) or Dakºi´eºvara (teacher
form). Crown of bunyan tree throws aerial branches,
which fall on ground and become independent tree as
the teacher makes the student a man like himself. This
tree (druma) from original druma is called dumadum¢.
Thus, at all places of teacher form of ¹iva, there is
dumadum¢-near Amritsar in Punjab Damadama sahib,
Dumdum¢ near K¢m¢khy¢ in Asam and near Lingar¢ja
in Bhubaneswar, Orissa. In Kolkata, Dumduma near
Dakºi´eºvara has become Dumdum airport.
Lingas of ¹iva-Linga means outer form. Outer body
form indicates sex of the person, so it means sex also.
_ybñdê$n{b“ËdmÝ_yb_ÝÌ B{V ñ_¥V:Ÿ& gyú_ËdmËH$maUËdmÀM b`ZmX²
J_ZmX{n& bjUmËna_oeñ` {b“{_Ë`{^Yr`Vo(`moJ{eImon{ZfX² 2/9,10)
Linga=L¤nam + gamayati=i.e. it goes to merge in. The
root cause gives rise to world which again merges in it,
that micro form is called m¦la-mantra (svayambh¦-linga).
Next is gamana (motion) called b¢´a-linga. B¢´a means
arrow which is used to indicate direction of motion.
Signs of Parameºvara (its created objects in which it has
entered) are also linga. These are itara (=other, differ-
ent) forms, so they are called Itara-linga.
In space, root world as uniform rasa is Svayambh¦ linga.
Motion pattern starts with galaxy, which is b¢´a-linga.
154 Vedic View of ¹r¤ Jagann¢tha
Various forms are seen on earth and solar system, they
are infinite, but classified as 12 r¢ºi (zodiac signs). In
those, jyoti (light) of sun varies, so they are called
jyotirlinga. On earth, centre of civilization is India which
is place of norms of conduct. So all lingas are here only.
At the end of Jagann¢tha dh¢ma, Lingar¢ja is at
Bhubaneshwar, Orissa. Adjacent to it, Trilinga is in
Telangana in Andhra-pradesh. 12 jyotirlingas are in
whole of India.
In human body, the linga in m¦l¢dh¢ra at center of
orifices of stool and urine is the organ from where man
is born, so it is svayambh¦ linga. Center of blood and
air circulation is at heart chakra-an¢hata- which is place
of b¢´a-linga. Forms are perceived by centre of brain
whose linga is called Itara-
`mo{ZñW§ VËna§ VoO: ñd`å^y {b“ g§pñWV_²Ÿ& n[añ\w$aX² dm{X gmÝV§ MVwd©Uª
MVwXb© _²Ÿ& Hw$bm{^Y§ gwdUm©^§ ñd`å^y {b“ g§JV_²Ÿ&
öX`ñWo AZmhV§ Zm_ MVwWª n‘>O§ ^doV²Ÿ& nÙñW§ VËna§ VoOmo ~mU{b“§
àH$s{Îm©V_²Ÿ& Amkm nÙ§ ^«wdmo_©Ü`o hjmonoV§ {ÛnÌH$_²Ÿ&
Vwar`§ V¥Vr`§ {b“§ VXmh§ _w{º$Xm`H$:Ÿ&({ed g§{hVm , nQ>b 5)
Comparison of lingas-
Linga Cosmic Geographical Human
Svayambh¦ Root world Lingar¢ja M¦l¢dh¢ra
B¢´a Galaxy Trilinga An¢hata
Itara Solar system 12 jyotir lingas ¡j®¢
Tur¤ya Abstract World Sahasr¢ra
6. Hanum¢n forms-Hanum¢n is avat¢ra (lower) form
of ¹iva. This is at every level. ¹iva is cause, Hanum¢n is
effect-
5.Unity of all forms-6 155
Stage ¹iva form Hanum¢n form
1. Creator Parameºvara (sankalpa) V¨¾¢-kapi (copying)
2. Energy Light (rudra-ºiva) Motion (marutv¢n)
3. Mind Inspiration (guru) Activity (manojava)
Ceator form is called V¨¾¢kapi, which is a name of
Jagann¢tha also-
VÌ JËdm OJÝZmW§ dmgwXod§ d¥fmH${n_²Ÿ&
nwéf§ nwéfgyºo$Z CnVñWo g_m{hV_²Ÿ&(^mJdV nwamU 10/1/20)
(When devas were tortured by asuras)-They went to
Jagann¢tha who is V¢sudeva (place of all) and V¨¾¢kapi
also and worshipped the Puru¾a with puru¾a-s¦kta.
VVmo {d^w:àda damhê$nY¥H$² d¥fmH${n:àg^_W¡H$X§îQ´>`m (h[ad§e nw.216/47)
Then the lord V¨¾¢kapi in form of Boar held earth on a
tooth only.
VÚËH$ånm`_mZmo aoVmo df©{V Vñ_mX² d¥fmH${n:, VX² d¥fmH$no d¥fmH${nËd_ ²&
..... Am{XË`mo d¡ d¥fmH${n:Ÿ& (JmonW CÎma 6/12)
That vibrating exudes particles, so it is V¨¾¢ (which rains,
var¾¢=rain), kapi (=monkey, it drinks primordial waters
and from that creates copies), that is how it is V¨¾¢-
kapi. ¡ditya (from which it began) is V¨¾¢kapi.
This is called sarvahuta yaj®a, in which all is consumed
and its replica is made-
Vñ_mÚkmV² gd©hVþ : F$M: gm_m{Z O{kao(nwéf gyº$ 7)
From that sarvahuta yaj®a §cha and s¢ma were created.
d¥fm {h _Z: (eVnW 1/4/4/3)
Mana (initial desire of God) is V¨¾¢.
`mofm d¡ do{Xd¥©fmp½Z: (eVnW 1/2/5/15)
The place of creation (vedi) is yo¾¢ (=female, which
unites with received energy), agni (=fire, energy or mat-
156 Vedic View of ¹r¤ Jagann¢tha

ter in a boundary) is v¨¾¢ (=male, which rains).


Thus, the result of primordial mind is that from the
primordial waters, copies come out (skandah) like rain
drops (called drapsa)-
ÐßgíMñH$ÝX àW_m§ AZw Úy{Z_§ M `mo{Z_Zw `íM nyd:© Ÿ&
g_mZ§ `mo{Z_Zw gÄMaÝV§ Ðßg§ Owhmoå`Zw gßV hmoÌm:Ÿ&
(F$H²$.10/17/11, AWd© g§.18/4/28, dm.`Ow.13/5, V¡{Îmar`
g§.3/1/8/3, 4/2/8/2, 9,5, V¡.Am. 6/6/1)
First of all, drops appeared from sky. It was followed
by primordial source forms. Seven hot¢ (loka created
by consuming source matter) were similar (each stage
copy of higher stage) in origin, we offer to those drops
moving in space.
`ñVo Ðßg: ñH$ÝX{V (12) `ñVo Ðßg: ñH$ÝZmo (13)
Drops are separated.
Ad Ðßgmo A§e_w Vr _{VîR>.... (F$H²$ 8/96/13)
Ðßg_ní`§ {dfwUo.... (14) AY Ðßgmo A§ew_Ë`m (15)
The drops were visible after being radiant.
ñVmoH$mo dm Ðßg: (JmonW CÎma 2/12)Drapsa is like rain-drops.
Agm¡ dm Am{XË`: Ðßg: (eVnW ~«m.7/4/1/20)
The drapsa form is ¢ditya (initial form).
Creation of successive images of svayambh¦ as
parame¾°h¤, solar system, moon orbit, earth is the
V¨¾¢kapi aspect. The animal having tendency to copy
human actions is also called kapi (monkey)-
g EojV àOmn{V: (ñd`å^y:) -B_§ dm AmË_Z à{V_m_g¥{jŸ& AmË_Zmo øoV
à{V_m_g¥OVŸ& Vm dm EVm: àOmnVoa{YXodVm Ag¥Á`ÝV-(1) Ap½Z: (VX²
J{^© V mo ^y { nÊS>íM), (2) BÝÐ: (VX² J{^© V : gy ` © í M), (3) gmo _ :
(VX²J{^©VeMÝÐíM),(4) na_oîR>r àmOmnË`: (ñdm`å^wd:)-eVnW
5.Unity of all forms-6 157
~«m.(11/6/12/13)
Thus thought Praj¢pati (self created)-Let me create my
images. Hecreated the chain of images with the presid-
ing devas-(1) Agni for earth, (2) Indra for solar sys-
tem,(3) Soma for sphere of lunar orbit, (4) Parame¾°h¤
(from self created).
Due to difference in energy levels, there is flow of mat-
ter and energy, it is called marut. There are 49 layers of
marut, 3 within earth and 46 up to the end of galaxy.
Motion of matter and energy in them are 49 maruts.
After that, its off-spring Hanum¢n is at 50th ahaga´a.
Within that lies the limit of Vi¾´u (his parama-pada).
Within solar system, flow of solar wind is called its
£¾¢da´²a-B©fo ËdmoÁO} Ëdm dm`dñW: (ewŠb `Ow.1/1)You are rod
of energy in air.
Its diameter is 6000 yojana (sun-diameter). Vi¾´u pur¢´a
(1/2/8) has given its circumference. After that, its off-
spring Hanum¢n is there. He was moving around sun,
always facing him. Same is stated about B¢lakhilyas in
Bh¢gavata and Vi¾´u pur¢´a-
H«$VmoíM gÝV{V^m©`m© ~mb{Ië`mZgy`VŸ& fpîQ>nÌw ghòm{U _wZrZm_yÜd©aVo gm_²Ÿ&
A“xîR> nd© _mÌmUm§ ÁdbX² ^mñH$a VoOgm_² ({dîUw nw.1/10/10)
VWm ~mb{Ië`m§ F$f`mo@“xîR> nd©_mÌm: fpîQ>ghòm{U nwaV: gy`g© º y $ dmH$m`
{Z`wº$m: g§ñVwdpÝV (^mJdV nw.5/21/17)
Off-spring(=limit) of Kratu (creative zone) are 60.000
B¢lakhilyas (small planets) of size of 1 angu¾°ha (=1/96
of earth taken as man of 96 angula=135 km. diameter).
They are always facing sun in rotation round it to re-
ceive its v¢k (word or light). This is the story of Hanum¢n
158 Vedic View of ¹r¤ Jagann¢tha
also that he was moving round sun and always facing
him to get the knowledge. This is at 60 AU (sun-dis-
tance) from earth-^doX² ^H$jm {V½_m§emo^_©« U§ fpîQ> Vm{S>V_²Ÿ&
gdm}n[aîQ>mX²^_« {V `moOZ¡ñV¡^_© ÊS>b_² (gy`© {gÕmÝV 12/80)
On earth, north-west direction from India is called marut
or v¢yu (=wind) direction. The persons of that region
are Marut, son of their king was Hanum¢n. Bhavi¾ya
Pur¢´a (Pratisarga parva, part 1 chap.5, part 4 chap.22)
tells that Britain at the end of that direction is place of
Hanum¢n, so man is called human there. He has been
called Enoch (son of Ina=sun) in Bible and Hanuka in
Koran. In old version of old testament of Bible, Book of
Enoch explains calender system based on 7 lanes on
earth within which sun moves. These are described as
equqtor and latitude circles at 12, 20, 24 degrees north
and south in vedic literature (see ¡vara´a-v¢da by Pa´²it
Madhusudan Ojha, Jodhpur University,
Rajsthan,verses123-132). Note 88 of the book refers
Taittir¤ya Br.(1/5/12), Atharva (8/5/19-20), §k (10/
130/4), V¢yu pur¢´a chap.52, Brahm¢´²a pu. part 1,
chap.22, Vi¾´u pu.part 2 chaps 8-10 etc. Hanum¢n is
an ¢ch¢rya of astronomy. In period of R¢ma, his cal-
ender might have started.
Hanum¢n as mind starts from initial desire of God to
create replicas. It became group of galaxies whose im-
age is our galaxy with 100 billion stars. Its image is our
mind with 100 billion neurons. ¹iva is field of mind,
Hanum¢n is motion or fluctuation in it called manojava
(speed of mind). This is described in §k (10/71/7-8)
5.Unity of all forms-7 159
etc. for obtaining knowledge. Yoga-s¦tra (3/49) of
Pata®jali describesManojavitva-siddhi (i.e. to be as fast
as mind). Back of crown of human head is place of
Hanum¢n where lock of hairs is kept by Hindus.
7. Ga´eºa forms-Ka´a is a particle, its collection is
Ga´a, which also means countable. Seeing the world in
that form is Ga´eºa. Its remote cause is Pravargya (cre-
ator of varga =classes). The part consumed in creation
is Brahma-odana (=food of Brahma). In Atharva (19/7),
Pravargya has been called Uchchhi¾°a (left over) also.
This has been described as left over after eating-
VoZ Ë`ºo$Z ^wÄOrWm: (B©emdmñ`mon{ZfX² 1)
This has been described in Br¢hma´a texts as-
Mah¢v¤ra-mah¢=suroundings,v¤ra=which consumes
(brave) Karma=work, visible action. Chhinna-º¤r¾a yaj®a-
Headless (unseen head) creation.Uchchhi¾°a-Ga´pati
(left over) is 3 parts forming first p¢da of g¢yatr¤ and
only 1 part is created world-nmXmo@ñ` {díd ^yVm{Z {ÌnmXñ`m_¥V§
{X{d (nwéf gyº$ 3)=This (created) world and all beings
are1part,3 parts are constant in sky.
{ZfwgrX JUnVo JUofw Ëdm_mhþ{d©àV_§ H$drZm_²Ÿ&
Z F$Vo ËdV² {H«$`Vo qH$ M Zmao _hmHª$ _KdpÄMÌ_M©Ÿ&&(F$H²$ 10/112/9)
O Ga´apati ! Please take your place among ga´as (groups
of marut, worshippers) as you are considered top among
the knowers and creators. Without your grace, no work
can be done. So, O Maghav¢ ! (owner of riches), make
our expressions varied.
The bhargah (bright) form of Ga´eºa has been called
160 Vedic View of ¹r¤ Jagann¢tha
sons of Rudra as marut in §k (8/20)
{dÙm {h é{Ð`mUm§ ...(3) `Wm éÐñ` gyZdmo ...(17)
Maruts is lord of Ga´as-
_éVmo JUmZm§ nV`: (V¡{Îmar` ~«m. 3/11/4/2)
gßV gßV {h _méVm JUm: (eVnW ~«m.9/3/1/25) -dm.`Ow.17/80-
85, 39/7)=Marut ga´a (group) are 7 x7.
_éVmo d¡ XodmZm§ ^y{`îR>Ÿ:& (VmÊS>ç _.~«m.14/12/9, 21/14/3; V¡{Îmar`
~«m.2/7/10/1)-Marut is highest among devas.
_éVmo d¡ XodmZm§ {de: (EoVao` ~«m.1/9,VmÊS>ç 6/10/10, 18/1/14)
Marut is house of devas.
AÝZ§ d¡ _éV: (V¡{Îmar` ~«m.1/7/3/5, 1/7/5/2,1/7/7/3)
Anna (grains=consummable) is marut.
nedmo d¡ _éV:( EoVao` ~«m.3/19)
Paºu (animal, which sees or feels) are marut. àmUm d¡
_méVm:(eVnW ~«m.9/3/1/7) All pr¢´a (energy) are Marut.
BÝÐñ` d¡ _éV: (H$m¡frV{H$ ~«m.5/4)-Marut are of Indra.
AW¡Z§ (BÝÐñ`) D$Üdm©`m§ {X{e _éVíMm{“agíM Xodm: .. Aä`{fÄMZ² ...
nma_oîR>çm` _hmamÁ`m`m@@{YnË`m`ñdmdí`m`m@@{VîR>m` (EoVao` ~«m.8/
14) Above Indra direction lie-Marut and ¡ngirasa devas.
They fill the Parme¾°h¤ (galaxy),they are placed there
and rule it.
Thus, Ga´apati is lord of Parame¾°h¤ of 49 ahaga´a
size. After that Mah¢v¤ra is its boundary. Beyond that
Svayambh¦ is Mah¢-Ga´apati. Ga´apati is creator of all
these forms. Earth is Ga´apati in form of solar wind and
dhar¢-dharitr¤-dhara´¤ (all meaning holder of world).
Mouse lives in that dense form of earth. Soil of mouse
hole is taken as symbol of that gross and dense pr¢´a-
AW AmIwH$arf§ gå^a{VŸ& AmIdmo (_yfH$m:) h dm Añ`¡ n¥{Wì`¡ ag§ (KZmp½Z
ag§) {dXw: (eVnW ~«m. 2/1/7)
5.Unity of all forms-7 161
In human body, Ga´eºa is root knot at m¦l¢dh¢ra (base
chakra between holes for stool and urine).
Physically, Ga´apati was creator of scripts, first Ga´apati
was called Brahma´aspati, who was kavi (poet) and guru
(teacher)-JUmZm§ Ëdm JUnqV hdm_ho, H$qd H$drZm_wn_ldñV_²Ÿ&
Á`oîR>amO§ ~«÷Um§ ~«÷UñnV Am Z: ûm¥ÊdÝZ¥{V{^: grX gmXZ_² (1)
{dídoä`mo {hËdm ^wdZoä`ñn[a ËdîQ>mOZV² gmåZ:gmåZ: H${d:Ÿ&
g F$U {MÑU`m ~«÷Uñn{VЩþhmo hÝVm _h F$Vñ` YV©[aŸ&17Ÿ&(F$H²$2/23)
I.e.We offer our respect to Ga´apati among ga´as, who
is kavi (separating in kavala=packet, creator or poet)
and best among them, Jye¾°ha-r¢ja (Grand ruler). Brahm¢
authorized him Brahma´aspati to spread the use of scripts
to express words spoken by men (1). He made S¢ma
(=psalm, song), and broke the words in many parts and
made symbols from line (§´a=minus sign) and dot (point
of line). It was preserved by §ta (writing, spread of
signs).(17)
Three signs (combination of line-dot) were used to write
symbols of devas (33 devas are consonants from k to h,
49 letters are 49 maruts).
Xodbú_§ Í`m{b{IVm Vm_wÎma bú_mU Xodm CnmXYV(V¡{Îm. g§.5/2/8/3)
6 symbols (3 dash+3 dot) give 26=64 combinations,
which is still used in Tai-ching script of China and Br¢hm¤
script. This is similar to ASCI code of computer lan-
guage in which 0,1 are used at 6 places to indicate 64
letters/ numbers-Next Ga´pati was B¨haspati, son of
Angir¢-~¥hñnVo àW_§ dmMmo AJ«§ `V² à¡aV² Zm_Yo`§ XYmZm:Ÿ& `Xofm§ loîR>§
`X[a à_mgrV² àoUm VXofm§ {Z{hV§ Jwhm{d: (F$H²$.10/71/1)
I.e. B¨haspati was the first who gave names to objects.
162 Vedic View of ¹r¤ Jagann¢tha
This is ascribed to Adam in Bible and Brahm¢ in
Manusm¨ti (1/21) and Mah¢bh¢rata, ¹¢nti parva (232/
24-26). However, the grammer of B¨haspati (Brahma-
vaivartta-pur¢´a, prak¨ti kha´²a 5/27-28, Vy¢kara´a-
Mah¢bh¢¾ya of Pata®jali 1/1/1) explained each word
separately. On objection by Uºan¢ ¹ukra that is impos-
sible to learn it in life time, Indra broke the words into
root sounds with help of Marut and made words from
about 2000 root verbs (Ny¢ya-ma®jar¤, Taittir¤ya S. 6/
4/7), Maitr¢ya´¤ S. 4/5/8, K¢´va sam. 27/2, Kapi¾°hala
Sam.42/3, ¹atapatha .4/1/3/11)
8. K¢rttikeya forms-There are two methods of knowl-
edge-By countable objects, and by abstract non
countables. These are called countable and abstract
nouns in English grammer. Collection of contable dis-
creet objects is Brahma, their knowledge is Ga´eºa. See-
ing pattern in a collection of objects is Subrahma
(Brahma parts joined by suveda-sveda=sweating) and
its knowledge is Subrahma´ya (name of K¢rttikeya).
Suveda or sveda is explained at many places-
dm½d¡ ~«÷ M gw~«÷ Mo{V (EoVao` ~«m.6/3)=V¢k is Brahma and
Subrahma also. ~«÷lrd£ Zm_¡VËgm_ `Ëgw~÷ « Ê`m (fpS²>de
¨ ~«m.1/2)
=¹r¤ (power, source) of Brahma is its s¢ma which is
Subrahma´ya.
› ~«÷ h dm BX_J« AmgrV²Ÿ& ... _hÛ¡ `j§ VXoH$_odmpñ_, {ÛVr`§ Xod {Z_©_
... gÝVßVñ` bbmQ>o ñZohmo AOm`V ... `j§ gwdoX_²-A[dXm_hŸ& EZ§ gwdoX§ gÝV§
ñdoX BË`mMjVo&(JmonW ny.1/1)
In beginning, it was Brahma only...I am lone great Yakºa,I
will make second deva.... From his forehead sweating
started...This was called suveda byYakºa.... Being suveda,
5.Unity of all forms-8 163

it is called sveda (sweating).


Tamil script also is Subrahma´ya as the first 4 sounds
in groups from k to p are clubbed together. Collection
of galaxies or stars in galaxy is Ga´eºa or Brahma, its
perceived shape is Subrahma´ya. Similarly, collection
of cells in human body is Ga´eºa, their shape as organs
or body is K¢rttikeya.
K¢rttikeya had 6 K¨ttik¢s as mothers in following senses-
(1) 6 types of world -1abstract and its 5 parvas.
(2) 6 stars in K¨ttik¢ group (Alcyone), 7th star became
dim in historic past-he was born in that moon star.
(3) 6 centres of armed forces in India like 4 p¤°has of
¹ankar¢ch¢rya now. They are called 6 mothers of
K¢rttikeya (Taittir¤ya sam.4/4/5/9-15, Tai.Br.3/1/4)-
Dul¢, Nitatni, Abhrayant¤, Meghayant¤, Var¾ayant¤,
Chupu´¤k¢. All are called Amb¢ (mother, or this is the
7th star which has become dim now. These are star
names of Alcyone group. Temples of Dul¢ are in Orissa
near Bhubaneswar and Cuttack-It might have been near
the victory tower at Ko´¢rka. Dul¢la (=son of Dul¢)
name is popular in Orissa and Bengal under the zone of
Dul¢. Chopra title is in Punjab, zone of Chupu´¤k¢.
Meghani/Meghwal titles are in Rajsthan/Gujrat, zone of
Meghayant¤, though there is little rain there. Abhrayant¤
may be in zone of Abhraka (mica).
(4) Real mother of K¢rttikeya might be Bahul¢ as he is
called B¢huleya. She may be Gu´²ich¢ who is sister of
mother of Jagann¢tha in V¢mana incarnation. The re-
turn car festival is caled Bahul¢ (extra, return) y¢tr¢.
164 Vedic View of ¹r¤ Jagann¢tha
(5) Six chakras in human spinal chord which need to be
crossed for salvation.
With 6 mothers, he is called ½¢´m¢turah. In Tamil, he is
popular as Subrahma´ya, Arumugam (aru=6, mugam
=mukham=mouth), ½a´mugam (½a°=6), Sen°ila
(sentinal)=protector.
Parallel to forms of Ga´eºa, there will be forms of
K¢rttikeya. Both are sons of ¹iva, source of perception.
After K¢rttikeya erected victory tower at Ko´¢rka,
Ga´eºa became head of state. On this insult after great
victory, K¢rttikeya went to south and created Tamil lan-
guage with subrahma´ya script which was shorter for
marine use. May¦ra (pea-cock),vehicle of K¢rttikeya
spread as Maori tribe with same language in largest
region of earth in Pacific islands. Near, (Su-)Tamra-Par´¤
(T¢miln¢²u coast), K¢rttikeya had made his marine base.
So the Supar´a (Bird with good wings) looking after
coastal land is called Reddi (in Andhra Pradesh) or Rele
(in Maharashtra)-EH$: gwnU©: g g_wÐ_m{ddoe, g BX§ ^wdZ§ {d MîQ>Ÿo &
V§ nmHo$Z _Zgmní`_pÝVVñV§, _mVm aopùh g C aopùh _mVa_²Ÿ&
(F$H²$.10/114/4)
Mahar¾i Daivarata of Gokar´a explains the supar´a as
g¢yatr¤ chhanda which has created the worlds and the
word form as vedas. G¢yatr¤ has been specifically called
as mother of Vedas in a s¦kta (19/71) of Atharva of
name vedam¢t¢-
ñVwVm _`m daXm doX_mVm à MmoX`ÝVm§ nmd_mZr {ÛOmZm_²Ÿ&
Am`w: àmU§ àOm§ new§ H$s{Îmª Ð{dU§ ~«÷dM©g_²Ÿ& _ht XÎdm ~«OV ~«÷bmoH$_²Ÿ&
I pray mother of Vedas who is giver of boons, inspires
5.Unity of all forms-9 165
andpurifies twice born (second birth is education). She
may give us long life, energy, off-springs, vehilcles,
fame, wealth, and knowledge of Brahma with its bright-
ness. After giving earth (by detachment), one goes to
Brahmaloka.
9. Goddess forms-Brahma is neither male nor fe-
male. He takes up opposite pair of forms for creation-
they are called agni-soma, yo¾¢-v¨¾¢, puru¾a-ºr¤ etc.
Pointwise consciousness is puru¾a (male), area of its
spread is ºr¤ (female). Three forms of ºakti are 3 parts
of g¢yatr¤, called Bh¢rat¤, £l¢, Sarasvat¤-
(1) Bim gañdVr _hr {Vòmo Xodr _©`mo^w©d:Ÿ&
~{h©: grXÝËd{òY:&(F$H²$.1/13/9, 5/11/8)
Il¢, Sarasvat¤ and Mah¤-these 3 dev¤ give us happiness.
They may take seat without diminishing.
(2) ^maVrio gañd{V `m d: gdm© Cn~«wdoŸ&
Vm ZíMmoX`V {l`oŸ&(F$H²$.1/188/8)
I invite Bh¢rat¤, Il¢, Sarasvat¤-all the called ones may
lead us to prosperity.
(3) ew{MX}doîd{n©Vm hmoÌm _éËgw ^maVrŸ&
Bim gañdVr _hr ~{h©: grXÝVw `{k`m:Ÿ&(F$H²$.1/142/9)
Respected among deva and Marut, Bh¢rat¤, Il¢ and great
Mah¤ may take their place in Yaj®a.
(4) ^maVr nd_mZñ` gañdVrim _hrŸ&
B_§ Zmo `k_m J_Z² {Vòmo Xodr gwnoeg:Ÿ& (F$H²$.9/5/8)
Bh¢rat¤, Sarasvat¤, and the great Il¢ are 3 dev¤s of good
clothes; they may join our yaj®a.
(5) gañdVr gmY`ÝVr {Y`§ Z Bim Xodr ^maVr {dídVy{V©:Ÿ&
{Vòmo Xodr ñdY`m ~{h© aoX_pÀN>Ч nmÝVw eaU§ {ZfÚŸ&(F$H².$2/3/8)
166 Vedic View of ¹r¤ Jagann¢tha

Sarasvat¤ organizes our intellect, Il¢ is dev¤ and Bh¢rat¤


looksafter the world. By their svadh¢ (holding power),
they maymake this yaj®a flawless.
(6) Am ^maVr ^maVr{^: gOmofm Bim Xod¡_©Zwî`o{^ap½Z:Ÿ& gañdVr
gmañdVo{^adm©H$² {Vòmo Xodr~©{h© aoX§ gXÝVw(F$H²$3/4/8,7/2/8)
Our Bh¢rat¤ (brightness) may join with others, I²¢ of men
and devas may join, our Sarasvat¤ (knowledge) may join with
others. All these 3 dev¤s may take seats before us.
(7) {Vòmo Xodr~©{h© [aX§ dar` Am grXV MH¥$_m d: ñ`moZ_²Ÿ&
_Zwî`dX² `k§ gw{YVm hdtfrim K¥VnXr OwfÝVŸ& (F$H²$.10/70/8)
The 3 dev¤s starting with Il¢ (Bh¢rat¤ and Sarasvat¤) may
take these nice seats made by us. Il¢, Dev¤ (=bright,
Bh¢rat¤), Gh¨tapad¤ (Sarasvat¤-with feet of butter, es-
sence of Svayambh¦) may take offerings in our yaj®a
as they had taken in yaj®a of Manu.
(8) Am Zmo `k§ ^maVr Vy`_opËdim _Zwîd{Xh MoV`ÝVrŸ&
{Vòmo Xodr~©{h© aoX§ ñ`moZ§ gañdVr ñdng: gXÝVwŸ& (F$H²$.10/110/8)
May Bh¢rat¤ come to our yaj®a soon. With mind like
men (earthly mind) Il¢ may come. With Sarasvat¤, all
thee dev¤s may take comfortable seats.
As per Nirukta (8/13), Bharata is ¡ditya and Bh¢rat¤ is
its Bh¢ (brightness). ¡ditya is that region of space and
matter from which creation started (¢di=start). ¡dityas
of svayambh¦ (whole world), parame¾°h¤ (galaxy) and
solar system are Aryam¢, Varu´a and Mitra (§k.2/27/
8). Their zone of influence Bh¢rat¤ is root of creation
and Br¢hm¤ (i.e. like Brahm¢)-~«m÷r Vw ^maVr (A_a H$mof 1/
6/1) Il¢ is ground which is visible world. Grounds are
3-earth, solar system, and galaxy. Il¢ means go (cre
5.Unity of all forms-10 167
ative energy and its place-earth has always been pro-
jected as go=cow), bh¦ (earth), I²¢ (matter)-Jmo^dy mMpñËdS>m
Bbm(A_a H$mof 3/3/42)
Sarasvat¤ is evidently source of intellect(verse 5 above)
and-e§ gañdVr gh Yr {^añVw (F$H²$.7/35/11)
Sarasvat¤ may give us peace with intellect.
MmoX{`Ìr gyZ¥VmZm§ MoVÝVr gw_VrZm_² (F$H²$.1/3/11)
(Sarasvat¤) inspires good deeds and activates sharp mind.
The 3 dev¤s are further divided into 3 each-they make
9 parts called nava-Durg¢. In Durg¢-saptaºat¤ (13 chap-
ters of M¢rka´²eya pur¢´a), they have been called K¢l¤,
Lakºm¤ and Sarasvat¤ with mah¢ prefix. 9 Durg¢ are
also named. Original form of world is described as dark
unknown indicated by K¢l¤ (black) whose devat¢ is
Brahm¢-creator. Second part is of Lakºm¤-visible world
born with advice of Vi¾´u. Third part of Sarasvat¤ gives
the knowledge of unity like ¹iva. Their seed mantras are
Kr¤m, Hr¤m, Aim-all with 3 parts each.
XodrpñVòpñVòmo XodrapídZoS>m gañdVrŸ& eyf§ Z _Ü`o Zmä`m{_ÝÐm` XYw[apÝÐ`
dgwdZo dgwYo`ñ` ì`ÝVw `OŸ&(dm.`Ow.21/54)
Three dev¤s are Bh¢rat¤, Il¢, Sarasvat¤. They have 3 forms
each. In middle (an¢hata chakra near heart), they give
bliss and hold Indra (organs) in navel centre. They give
many riches by meditating on their seed. So you wor-
ship them. {VòñÌoYm gañdË`pídZm ^maVrimŸ&
Vrd«§ n[aòwVm gmo_{_ÝÐm` gwfdw _w X© _²(dm.`Ow.20/63)=Sarasvat¤, I¶¢,
Bharat¤-the 3 dev¤s are further divided into 3 each. By
offering soma, they arouse bliss in Indra (organs).
10. Triple Pra´ava-Brahma is indicated in three ways,
168 Vedic View of ¹r¤ Jagann¢tha

each with 3 parts-Aum, Tat, Sat-


› VV² gV² B{V {ZX}emo ~«÷UpñÌ{dY: ñ_¥V: (JrVm 17/23)
In Vedas, the triple pra´ava is £m, Aum, ¹r¤h. Each with
3 parts make a total of 9, so it is called pra´ava (nava=9).
Aum is absolute unified Brahma, its individual forms are
Tat in which Brahma has entered.Tat=£m=unity of Brahma
and J¤va. ¹r¤ is symbol of Lakºm¤, power of the supreme
Puru¾a. £m is described at many places-
` Bª MH$ma Z gmo Añ` doX ` Bª XXe© {hé{JÝZw Vñ_mV² (F$H²$.1/164/32)
Even He does not know £m (created world) who has
made it. It was hidden from the person who saw £m.
{Vòmo _mV¦ñÌrZ² {nV¦Z² {~^«XoH$ D$Üd©VñWm¡ Zo_d½bmn`pÝV(F$H²$.1/164/
10)Ÿ&Zo_d½bmn`pÝV=Z+Bª+Ad½bmn`pÝVŸ&
The one Praj¢pati (Creator) holds 3 mothers (Earths)
and 3 fathers (skies) and is above them. These (3 pairs)
do not look down upon £m.
` Bª {MHo$V Jwhm ^dÝV_m `: ggmX Ymam_¥Vñ` (F$H²$.1/67/4)
The person who knows £m, hidden in cave and who
maintains the flow of §ta (surrounding of good deed or
of soma)-gets wealth and knowledge.
lr gyº$- Vm§ n{ÙZr_t (=n{ÙZt+Bª) eaU_h§ ànÚoŸ&
We take shelter of Padmin¤ ( living in padma=earth as
pada or foot) and £m.
Am`mVw daXm Xodr Aja§ ~«÷ g§{_V_²Ÿ& Jm`Ìr N>ÝXgm§ _mVm BX§ ~«÷ Owfñd _oŸ&
(V¡{Îmar` AmaÊ`H$ 10/34/1, Zmam`U Cn.15/1)
Dev¤ giver of boons may come whos is same as Akºara
(eternal) and Brahma. G¢yatr¤, mother of Chhanda may
join us with this (£m) Brahma.
B©‘>mam` ñdmhmŸ& B©L²>H¥$Vm` ñdmhmŸ& (V¡{Îmar` g§.7/1/19/9)
5.Unity of all forms-11 169
Welcom to £m and its Creator.
lríM Vo bú_ríM nËÝ`m¡ (dm.`Ow.31/22)
¹r¤ and Lakºm¤ are His (of supreme Puru¾a) wives. ¹r¤
means fame, energy etc. which are not visible-this is
Vimal¢ (=without mala, invisible) on left side at back of
Jagann¢tha. Lakºm¤ is visible matter, wealth. This is mala
(matter) made with Kara (hands), so it is Kamal¢ also,
on right back side of Jagann¢tha.
¹r¤ has 3 forms-Aho ~wpÜZ` _Ý̧ _o Jmonm`Ÿ& `_¥{fñÌ{` {dXm {dXw:Ÿ&
F$M: gm_m{Z `Oy§{fŸ& gm {h lra_¥Vm gVm_²Ÿ& (V¡{Îmar` ~«m.1/2/1/69)
Mantra of Ahi (snake) of Budhna (flood)=vortex of cre-
ative waters is for our protection. §¾i (seers) knower of
Vedas with 3 parts( 4 including the root) have known it
in 3 parts-§k, S¢ma and Yaju. That ¹r¤ gives immortal-
ity to good men.
11.Common Triples-
(1) Sat-¹r¤-Ak¢la-This is common greeting among
Sikhs. Here Ak¢la-Puru¾a is Jagann¢tha who has been
worshipped in opening verse of Guru-Grantha-sahab as
Puru¾a. K¢la is time. Kºara puru¾a (decaying outer
forms) is constantly decayed by nitya (eternal) time.
Akºara Puru¾a is functional identity whose yaj®a (cre-
ative work)in cycles is measure of time (Janya-k¢la).
The Avyaya Puru¾a is superior to these so it is
Puru¾ottama and un-affected by K¢la (time). Thus it is
Ak¢la-Puru¾a. Sat is the tangible world, known from its
boundary called Balabhadra. Bhadra =structure, Bala
means curved line and force which causes bodies to
move along curve (without force they will move in straight
170 Vedic View of ¹r¤ Jagann¢tha

line as per first law of motion by Newton). Thus,


visibleworld within boundary surfaces is sat or
Balabhadra. ¹r¤ is Subhadr¢. ¹r¤ is essence or bright-
ness, ºr¤ of men is in their head, so it is called ºira. For
respect, men are called ºr¤-yukta (=saradar) or ºr¤ (=sir).
Sikhs protect their ºr¤ with head gear, so they are
sardars.
(2) Sat-Chit-¡nanda- ¡nanda is root material of world.
In every chit (point space), there is something tangible
called Sat and ¡nanda is everywhere.
(3) ¹ankara-¹am Brahma=Kham+Kam+Ram Brahma.
Kham is space which is start of creation. Kam is kartt¢
(doer), matter (anna), or happiness. Ram is energy spread
everywhere (verb ram=to move), consumer of anna (mat-
ter). When Kam is consumed by Ram in Kham space, it
calms and becomes ¹am.
Kham is Brahma or its first creation space-
› I§ ~«÷ I§ nwamU§ dm`w a§ I{_{V h ñ_mh ... (~¥hXmaÊ`H$ Cn.5.1.1)
Aum and Kham are Brahma, it is pur¢´a (old). V¢yu
(air, motion) is ram-All is stated from Kha only.
I§ _Zmo ~w{Õaod M(JrVm.7/4)
Kham (space), mana (mind) and buddhi (intellect).
H$mo Zm_ àOmn{Va^dËH$mo d¡ Zm_ àOmn{V:Ÿ&(EoVao` ~«m.3/21)
H$mo d¡ àOmn{V:&(JmonW ~«m.C.6/3) àOmn{Vd£ H$:&(EoVao` ~«m.2/38,6/
21; H$m¡frV{H$ ~«m.5/4, 24/4, 5/9; VmÊS>ç _hm ~«m.7/8/3; eVnW
~«m.6/4/3/4, 7/3/1/20; V¡{Îmar` ~«m.2/2/5/5, O¡{_Zr`
Cn.~«m.3/2/10, JmonW ~«m.C.1/22)
Ka is name of Praj¢pati (creator of Beings).H$ñ_¡ Xodm` h{dfm
{dYo_& (dm.`Ow.12/102)H$ñ_¡ Xod dfS>ñVw Vwä`_² &(dm.`Ow.11/39)
5.Unity of all forms-11 171
We give offering (havi) or 6 types of praise (va¾a°) for
deva in form of Ka. Ram is moving force, energy called
pr¢´a-
àmUmo d¡ a§ àmUo hr_m{Z gdm©{U ^yVm{Z aVm{Z&(eVnW ~«m.14/8/13/3,
AWm©V² ~¥hXmaÊ`H$ Cn.5/12/1)=Pr¢´a is ram, in pr¢´a only
all these beings are engaged.
aH$mamo d{•: dMZ: àH$me: n`©dñ`{V& (am_ahñ` Cn.5/4)
The letter Ra is fire, speech, light, and surroundings.
a B{V aÄO`Vr_m{Z ^yVm{Z (_¡Ìm`Ur Cn.6/7)
(Pr¢´a) is called Ram as it pleases (ra®jayati) beings.
¹am is peace, balance and tranquility, prayed in all forms-
e§ Zmo {_Ì: e§ déU: e§ Zmo ^dËd`©_m, e§ Zmo BÝÐmo ~¥hñn{V:, e§ Zmo
{dîUwééH«$_:Ÿ& (F$H²$.1/90/9, AWd©.19/9/6, dm.`Ow.36/9, V¡{Îm.
Am.$ 7/1/1)
The 3 ¡dityas may give us peace of mind-Mitra (¢ditya
of solar system), Varu´a (of galaxy), and Aryam¢ (of
whole world). The two zones of sun may give us peace-
Upto B¨haspati, planet size increases, that is zone of
condensation i.e. of Vi¾´u. Thereafter, zone of radia-
tion mainly, i.e. Indra starts. Vi¾´u may give us peace
who has 3 steps in solar system (haet, brightness, light
upto 100,1000, 100000 diameters of sun) and last limit
of visibility as final step (parama pada) as galaxy.Forms
of kam (anna) and their places of seeding-
Kam (anna=matter) Seeding (start of creation)
Cosmic Human body
V¢k Svayambh¦ Avyakta ¢tm¢
Rayi Parame¾°h¤ Mah¢n ¢tm¢
Dhi¾a´¢ Solar Vij®¢na ¢tm¢
172 Vedic View of ¹r¤ Jagann¢tha
Praj®¢ Lunar (Ch¢ndra) Praj®¢na ¢tm¢
Bh¦ta Earth Bh¦t¢tm¢
Parts of Aum in M¢´d¦kya Upani¾ad-
Aspect A U M Point (vindu)
Time past present future beyond time
Perception Awake dream sleep Tur¤ya (beyond
class)
Bhokt¢ Vaiºv¢nara Taijasa Pr¢j®a Akºara
Bhoga Gross pravivikta ¡nanda Obsever
Pra-vivikta=entered in each creation.
12. Triples of 5 cosmic levels - Each of the 5
cosmic levels are called manot¢, i.e. forms of primordial
mana (mind) which started creation. Manot¢ of each
stage are causes and process of creation of that stage.
Like 3x3 parts of Aum or Dev¤ forms, 3 manot¢ of each
stage are also further divided into 3 each. They are de-
scribed in detail in commentary on £º¢v¢sya upani¾ad,
part-1, by Pt.Motilal Sharma published by Rajsthan
Patrika Prakashan, Jaipur, Rajsthan. The 3 parts are called
v¢k, pr¢´a and mana. They are in all 5 levels-
`m{Z nÄMYm Ìr{U Ìr[U,Voä`mo Z Á`m`: na_Ý`XpñVŸ&
`ñVX² doX g doX gd©_,² gdm© {Xemo ~{b_ñ_¡ hapÝV(N>mÝXmo½` Cn.2/21/3)
There is nothing greater than the 5 triples. He who knows
them, knows all the vedas, all directions are open to
him.
{Ìd¥pËÌd¥XHo $¡ H$m ^d{V VÝ_o {dOmZrhr{V(N>mÝXmo½` Cn.6/4/7)
Each of the triples is further divided into 3x3.
Here they are listed with meaning only without detailed
quotations-
5.Unity of all forms-12 173
For Self For nature Level
V¢k Pr¢´a Svayambh¦
Pr¢´a ¡pah Parame¾°h¤
Mana V¢k Solar
Pr¢´a Anna Lunar
V¢k Ann¢da Earth
Level V¢k Pr¢´a Mana
1. Svayambh¦ Veda S¦tra Niyati
2.Parame¾°h¤ I²¢ ¥rka Bhoga
3.Solar Jyoti Gau Dyau
4.Lunar Reta Yaºa ¹raddh¢
5.Earth V¢k Gau Dyau
3x3 parts- V¢k Pr¢´a Mana
Veda §k Yajur S¢ma
S¦tra Satya §t Satya-§t
Niyati H¨(Vi¾´u) Da(Indra) Ya(Brahm¢)
I²¢ Anna Gau ¹raddh¢
¥rka ¡pah Vir¢° Rasa
Bhoga Dadhi Gh¨ta Madhu
Jyoti Agni Vidyut ¡ditya
Gau Vasu (daughter) Rudra (mother) ¡ditya (sister)
¡yu G¢yatr¤ Tri¾°up Jagat¤
Reta Soma N¢bh¢nedi¾°a Hira´ya
Yaºa Sur¢ Paºu Soma
¹raddh¢ Patn¤ ¡pah Teja
V¢k G¢yatr¤ Tri¾°up Jagat¤
Gau Vasu (daughter) Rudra (mother) ¡ditya (sister)
Dyau P¨thiv¤ Antarikºa Dyau
174 Vedic View of ¹r¤ Jagann¢tha
Definitions-(1) Svayambh¦- (a) Veda-knowledge of
each point about others. This is of 3 types-forms are
§k, motion is yajur, field of influence is s¢ma.
(b) S¦tra-Link of a point with others. This is of 3 types-
Satya is matter in closed space with a centre. §t is spread
matter without cente. Satya-¨t is their combinationn.
(c) Niyati (nature,direction of creation)-This is two ways-
forward (sa®chara), reverse (prati-sa®chara), so the
world is called Dvi-niyati (dunia). Thre are 3 agents of
change controlled by heart (control centre) called H¨daya
with 3 parts-H¨-which takes, Vi¾´u encloses everything
in it. Da-Giver-Indra as radiation always spreads.Ya-is
yama= control-Brahma is creator, controls the two pro-
cesses in cycle.
(2) Parame¾°h¤-Like Vi¾´u-Indra combination, there
are 2 causes as ¨¾is-Bh¨gu pulls and Angir¢
(Ang¢ra=flame) spreads outwards. Due to rival nature
of the two, 3 zones are formed for each level called
sahasr¤-C^m {O½`WwZ© namO`oWo, Z nam{O½`o H$VamM Z¡Zmo:Ÿ&
BÝÐíM {dîUwíM `Xnñn¥YWo m§ ÌoYm ghò§ {dVX¡a`oWm_²(F$H²$.6/69/8)
Indra,Vi¾´u both are competing, none is able to defeat
the other. With their tussle 3 sahasr¤s (fields) have
formed.
qH$ VV²ghò{_{V, B_o bmoH$m:, B_o doXm:, AWmo dm{J{V ~«y`mV²(EoVao` Am.)
What are those sahasras-This loka (maintained by Vi¾´u),
this veda (Brahm¢)and V¢k (spread of space-Indra)
Balance of Bh¨gu and Agir¢ is Atri (i.e. atra=here). This
is original single §¾i called Ekar¾i, which is link between
s¦rya (creator of radiation) and yama (limit or reach of
that radiation centre). This starts naurishment, so it is
5.Unity of all forms-12 175
P¦¾¢-nyfÝZoH$f} `_ gy`© àmOmnË` ì`yhaí_rZ² g_yhŸ& (B©emdmñ`mon{ZfX².16)
Bh¨gu, Angir¢ each is divided into 3 parts, Atri has no
such division. As that also, it is Atri (A=not, tri=3)-
Ap½Zam{XË``_m-BË`oV@o {“ag: ...dm`wamníMÝÐ_m-BË`oVo ^¥Jd:Ÿ&
(JmonW ~«m. ny.2/9) = Grades of intensity of radiation creats
3 angir¢s-agni (dense), ¢ditya (medium), yama (rare).
Similarly, difference in condensation of matter gives three
bh¨gus-V¢yu (light matter), ¢pah (medium, water like),
chandram¢ (dense matter).
In above discussion, another classification has been
taken-
(a) I° or i²¢-This is matter form or bricks. It has 3
aspects- anna is material for consumption. Gau is place
and process of creation. ¹raddh¢ is link with other bricks.
(b) ¥rka (work) Visible motion is called ¥rka (work in
english). It has 3 methods-¡pah is mixing medium with
mixing motion it becomes m¢tariºv¢ (=like mother,
Iº¢v¢syopani¾d 4). Vir¢° is design of forms. Rasa is origi-
nal source matter.
(c) Bhoga (usable matter)-Dadhi (=curd) is solid, gh¨ta
(butter) is rare matter in galaxy, store of energy. Madhu
is active matter in solar system. Dadhi ocean is zone of
rocky planets and Madhu is called ¢ditya, its ocean is
upto uranus as stated in BhaÃgavata pur¢´a, part 5.
(3) Solar system-Jyoti is central bright zone. Gau is up
to 27 aharga´a where creation (kratu=yaj®a) is possible.
V¢k is zone of solar system where any mass will move
under gravitation of sun or its brightness is greater than
average of galaxy there (in the spiral arm). This is same
176 Vedic View of ¹r¤ Jagann¢tha

as 3 steps ofVi¾´u or rudra, ºiva, ºivatara, ºivatama zones.


(a) Jyoti (=radiation) itself is of 3 types-agni is dense
source, vidyut is till the flow of charged particles called
solar wind or ¤¾¢-da´²a (yajurveda 1/1, Bh¢gavata
pur¢´a, part 5). Remaining spread of energy is ¢ditya.
(b) Gau is creative zone. earth has been called gau in
pur¢´as and Gaia in Greek. This is co-terminus with
¢ditya area , so gau is called sister of ¢ditya. Vasu is
place of creation, so it is mother. Creation process gen-
erates energy which can break matter particles, so rudra
is daughter of gau.
(c) ¡yu (=longevity)-Here ¢yu=¢yatana, i.e. volume
which can come (¢ya=in come) in an enlosure. Zones
of space are divided as per chhandas-g¢yatr¤ is measure
of higher lokas-earth is 24 times double that of man,
solar system, galaxy, universe are bigger in same ratio.
Starting from earth, g¢yatr¤ is creative zone or earth of
solar system, tri¾°up is width of spiral arm of galaxy
where sun is located, and jagat¤ is size of galaxy-ex-
plained earlier. For men, these chhandas indicate parts
of life as per Aitareya Br¢hma´a. For 24 (g¢yatr¤) years,
man is growing and building himself. Then, for 44 years,
he is active. Then, he is man of world in general for
jagat¤ (48 years). This gives a total of 116 years age.
(4) Lunar orbit-(1) The sphere containing lunar orbit
is a zone of medium temperature and solid matters nec-
essary for creation of life forms on earth. Being balance
of Angr¢ (radiation) and matter (Bh¨gu), it is Atri. This
is born of Sun, which is eye of world (puru¾a-s¦kta 7).
5.Unity of all forms-12 177
So moon (or its zone) is born of Atri arising out of eyes
(Raghuvamºa, chap.2, last verse). Similarly, man takes
birth in womb of mother like safe zone of moon, from
male-female pair like angir¢-bh¨gu. Male ejects sperm
cell like angir¢, egg in womb of woman takes it like
bh¨gu and starts its growth.
This is tranquil zone for condensation of matter and
has energy to mix them for creation. Three stages of
matter bodies are called reta (=sand particle). This is of
3 types-soma is spread like liquid, n¢bh¢nedi¾°am has a
centre (n¢bhi=navel) near (=nedi¾°am) which it remains.
Hira´ya (=gold, shine) is dense in a boundary.
Effect of retah is Yaºa (=fame). Its 3 stages are-sur¢
(= toxic alcohol) which is perceived by other minds,
paºavah (animals=consumed by others) and
soma=spread or scattered at many places.
Link of one body with the other is ºraddh¢, its route
is called s¦tra (=thread). ¹raddh¢=ºrav¢ (line)+dh¢
(hold). Link is of three types-patn¤ (wife)-mutually de-
pendant pair of husband and wife. In Vedas, wife
(=tawayaf, for comfort of man like taw¢=cooking-pan
like earth moves round sun) is not servant of man and
husband is not herd of that animal as literal meaning.
Pati and patn¤-both mean master. Mixing equally like
water is ¢pah. Mild feeling without physical contact is
teja (radiation)
(5) Earth-V¢k is extent of earth, g¢yatr¤ (of 24 letters)
is earth (24 times double or 1 crore times man size),
solar field of creation, and galaxy (each bigger in same
178 Vedic View of ¹r¤ Jagann¢tha
ratio from previous). Tri¾°up (44 letters) is size of
maharloka in aharga´a scale (actually 43=2 40 times
earth). Jagat¤ (48 letters) is size of galaxy (49 aharga´a
=2 46 times earth size).
Gau has 3 qualities-place of creation, energy and mo-
tion for that. Like solar system, it has 3 parts. However,
energy here is borrowed from the sun. Energy released
from sun is S¢vitr¤ (produced), and its part received by
earth is g¢yatr¤.
Dyau (sky) is the environs which affect the earth. P¨thiv¤ is
upto 9 aharga´a (=64 earh radius away, moon is at 61) . Till
that distance, earth holds the object in its gravitational pull.
Antarikºa is intermediate space upto 15 aharga´a called
Var¢ha-the sphere upto 60% distance of venus orbit, which
intimately affects the climatic changes. Dyau (sky) is zone of
21 aharga´a upto saturn whose planets cause minor pertur-
bations in earth orbit.
13. Shape of Jagann¢tha-Jagann¢tha is conscious-
ness which is spread in each cell of body and is invis-
ible. However, its center of control is centre of brain
which is called Linga-ºar¤ra (indicative body). Its shape
is like the shape of Jagann¢tha idols made by tradition,
described in previous chapter. Figures of central brain
compared with Jagann¢tha is at next two pages.
Subhadr¢ is spread of consciousness even outside
the body, and represents the mana (mind). Balabhadra
is the curved boundary of human body.
5.Unity of all forms-13 179

A Brain portion on Jagann¢tha


on the back side idol at Pur¤
Left side Figure: It is a diagramatic representation of the Mid-
brain on the back of Head. This is the most important area of
thumb size in the practice of meditation and this area looks like
Jagann¢tha of Pur¤
1.Medulla oblongata: Resembles body, two short legs of
Jagann¢tha without feet.
2. Pons.
3.The cut surface of cerebeller peduncles resembles hands.
4. Junction of Pons and mid brain.
5. Mid-brain.
6 Pineal gland.
7. Two Thalami, which looks like two big eyes of Jagann¢tha.
NB: This diagram represents the mid brain and hind brain of the
human being exposed from behind the head.
180 Vedic View of ¹r¤ Jagann¢tha

The Jagann¢tha or V¢mana in the Brain-the abode of


Linga-ºar¤ra

1.Cerebrum
2.Mid brain
3.Pons
4.Medulla oblongata
5.Cerebellum

Location of various parts of the brain


5.Unity of all forms-14 181
14. Path of devotion-In final essence, all objects
are one with Brahma. Self is same as Brahma as well as
all other objecs. Then why should we worship some
body else. Main reason is that we do not have realiza-
tion as God, we think ourselves as separate beings. For
uniting with God, we have to start from separated stage.
Devotion is needed as we are divided from God. In En-
glish, Devotion is derived from division. In Sanskrita
also, bhakti is derived from bh¢ga (partition). The sepa-
rateness due to boundary of m¢y¢ is called j¤va. Its at-
tempt of link with Brahma is devotion. Other aspects,
on which we are not meditating are ºe¾a (remainder)
which is a name of Balabhadra. The obstruction be-
tween J¤va (like wife) and Brahma Jagann¢tha as hus-
band is Subhadr¢. She is sister of husband who does
not like closeness of her brother with his wife. So she is
nananda (=who does not become happy). J¤va is part of
worldly conscousness, separated by m¢y¢. Similarly S¤t¢
was between R¢ma and LaksÃma´a as m¢y¢ is between
J¤va and Brahma-
AmJo am_ bIZ ~Zo nmN>oŸ& Vmng dof {damOV H$mN>oŸ&
C^` ~rM {g` gmoh{V H¡$grŸ& ~«÷ Ord {~M _m`m O¡grŸ&
(am_M[aV_mZg, 2/122/1)

********
182 Vedic View of ¹r¤ Jagann¢tha

Chapter 6
Puru¾a-S¦kta
1. Introduction- Puru¾a-s¦kta is verse describing
Puru¾a or the Great Being. It occurs in all the vedas as
below-
(1)§kveda-10/90/1-16 or 8/4/17/1-16 (in Octates)
(2) Yajurveda-V¢jasney¤-Chap.31, First 16 verses are
called Puru¾a-s¦kta and next 6 verses are Uttara-
N¢r¢ya´a-s¦kta. Here, we will follow this version and
mention minor differences with others, though the mean-
ing is same. K¢´va-samhit¢-Chapter 35-It has all the 22
verses of V¢jasney¤ and 4 extra. Maitraya´¤ and K¢°haka
samhit¢-not present, but some scattered verses.
Tattir¤ya samhit¢- This is present in ¡ra´yaka part (3/
12/1-12) containing 16 verses with different numberings.
This has been included in M¦la-yajurveda edition of
Taittir¤ya samhit¢ edited by mahar¾i Daivarat and pub-
lished by Banaras Hindu University, 1973.
(3) S¢ma-veda-¡ra´yaka K¢´²a, 6/4/3-7-First 5 verses.
(4) Atharva-veda-19/6.
Its seer (¨¾i) is N¢r¢ya´a, devat¢ is Puru¾a. Chhandas
are-Anu¾°up (G¢ndh¢ra) 1-15,20-21 and Tri¾°up
(Dhaivata) 16-19,22.
2. Original Text -M¢dhyandina (mid-day) i.e.
V¢jasaney¤ samhit¢, chapter 31-16 verses of Puru¾a-
s¦kta and 6 of N¢r¢ya´a-s¦kta-
Puru¾a-S¦kta
_…p`¾]ðpr^p…pê Tpsà^p: _p`¾…pbp: _…p`¾]TppOpo $
6.Puru¾a-S¦kta-2 183
_p Wpt{Xpzc_…p\pêOp] _TpwO\pp&OYp]{fp^K>©ðppŒl“… Xp]o $1$
Tpsà]^p ï…\puQcz _p\p…|ê YpQoWptOpz YpEE]p Wp…p\Y…pXpo$
í…OppXp]Ow p…O\p_Ypuðpp]Spp…u YpQSSp]Su pp{Op…Zpu`{] Op$$2$$
ï…Opp\pp]Sp_Yp Xp{`XppOpp…u GYppY]ppyðE…p Tptà^] p:$
TppQp]&u _Y…p {\pð\pp] WptOpp{Sp {ep…TppQ]_Yp…pXpwOpz {Q…{\p] $$3$$
{ep…TppQmR\pê íQ…Ov Tpsà^] p…: TppQp]&u _Yp…`u pWp]\p…Opo TpsSp]:$
OpOpp…u {\p^\p…D>o \Y…p@ø¡pXpO_ppðpSppSpðp…Spu ì…{W]p $$4$$
OpOpp]u {\p…ZpL]G> ppYpOp {\…pZpGp…pu ì{R…p Tptà^] p:$
_p Gp…pOppu ìOY]pqZEYpOp Tp…ðEppQoWpt{X…pXpPpp]u TpsZ:] $$5$$
Op_Xp]pü…cppO_p]\p…`ê Ol p…: _pXWp]Ow pz Tpw^pQ…pGYpXpo $
Tp…ðpt_y OppyðE]p@ø¡u \ppY…p\Yp…pSppZ…NYpp Bp…pø XYppðE…p Ypu $$6$$
Op_Xp]pü…cppOpo _p]\p… `ê Ol p… h¡Ep…: _ppXp]p{Sp Gp{cpZu $
F>SQ]pcz {_p Gp{cpZ…u Op_Xp…püGps_Op_Xp]pQGppYpO]p $$7$$
Op_Xp…pQð\p]p ìGppYpSOp… Ypu @u¡ Epp]Wu p…YppQ]Op:$
Bpp\ppu] ` Gp{cpZ…u Op_Xp…pfp_Xp]pGGp…pOpp ì]Gp…p\pYp]:$$8$$
Opz Yp…cpz Vp…{`ê{^p… Tpøpbv p… Spo Tpsà^] pz Gp…pOpX]pBp…Oø p:$
OpuSp] Qu\… pp ì]YpGpSOp _p…pRYpp h¡^]pYpðE…p Ypu $$9$$
YpOTpsà^] pz… \YpQ]Rps: @¡{O…pRpp \Y]p@¡ÚTpYpSpo $
XpsAp…z {@¡X]p_Ypp_p…rOpo {@z¡ Vp…p`m {@¡Xptá¡ TppQ]p íEYpuOp $$10$$
Vpø…pÞ…XpN…ppu&_Y…p XpsAp]Xpp_prQoVp…p`m Zp]Gp…SYp…: @w¡Op:$
î¡…á¡ OpQ]_Yp… YpŸvðY]p:TpQoWYppz ðptçpu ì]GppYpOp $$11$$
E…pSçXp…p XpS]p_ppu Gp…pOpðEpbp…p:u _ptYp] puê ìGppYpOp$
184 Vedic View of ¹r¤ Jagann¢tha

dpuep]pŸ…pYpsðE]p Tp…pø NpðE…p XpsAp] pQ…[BSpZ]GppYpO]p $$12$$


SppWY]pp ìp_prQ…SOqZ]bpcz ðp…r^Nppuê üpv: _pX]p\pOpêOp$
Tp…QWo Yppz Wpt{Xp…{Qêðp…: dpuep…pfpPp]p “…p@u ¡py2 ì]@¡ÚTpYpSpo $$13$$
YpOTpsà^] puNp `…{\p^p]p Q…\u pp Yp…cpXpOp]S\pOp $
\p…_p…SOp…p&u _Ypp_p…rQpGY]pz Bp…rø ^Xp ò…RXp: ðp…Z«…{\p:$$14$$
_p…TOpp_Yp]p_pSpo TpqZ…RpYp…[_ep: _…pTOp _…p{XpR]p: @…¡w Opp:$
Q…\u pp Ypü…cpz O]pS\p…pSpp ìV]pRS…pSpo Tpsà^] pz Tp…ðpsXpo $$15$$
Yp…cpuSp] Yp…cpX]pYpGpSOp Q…\u pp_Opp{S…p RpX]ppê{Np TpøPp… XppSYp]p_pSpo $
Opu `… Spp@z¡] Xp{`…XppS]p: _pEpSOp… Ypep… Tpt\puê ] _p…pRYpp: _p[SOp] Qu\… pp:$$16$$
Uttara-N¢r¢ya´a-S¦kta
ì…QWo Yp:_pXW]pOw p: Tpw{P…p\Y”v Z_p]pEEp {\…pð\p@]¡XpêNp… : _pX]p\pOp…Oê ppBp]uø $
Op_Y…p O\p^J>p {\…pQR]pçmTpXp]{u Op… OpSXpO]Ypê_Yp Qu\p…O\pXppGp…pSp…XpBp]$uø $17$$
\puQp… `Xp…Ou pz Tpsà^] pz Xp…`pSO]pXpp{Q…OYp\]pNp…| OpXp]_p: Tp…Z_Op]pOpo $
OpXp…\u p {\p]qQ…O\pp{Op] Xp…Ow YpsXp]{u Op… SppSYp: TpSPp]p {\pü…Opu&Yp]SppYp$$18$$
Tp…Gø ppTp]{OpðE…pZ{Op… BpWpuê ] ì…SOpZGp]pYpXppSppu Vp`lRpp {\p Gp]pYpOpu $
Op_Yp… Yppu{Sp…z TpqZ] TpðYp[SO…p RprZp…_Op[_Xp]Spo ` Op_P…pWs pê\s p]Spp{Sp… {\pð\p]p$19$
Yppu Q…\u puWY]p ìp…OpTp]{Op… Yppu Q…\u ppS]ppz Tp…Zs pu{`]Op:$
Tpt\pp…êu Yppu Q…\u puWYpp]u Gpp…Oppu SpXpp]u à…EppYp… VpøpÏp]Ypu $$20$$
à…Epz Vp…pø ÞXpz Gp…SpYp]SOppu Q…\u pp ìBp…uø OpQ]Vpø\s pSpo $
Yp_O\p…\v pz Vp]pø ÞXp…Nppu q\p…üpfp_Y]p Qu\… pp ì]_p…Spo \pðp]u $$21$$
drðE]p Opu “…bXprðE…p TpOSYp]p\p`puZp…epu Tp…pð\puê Spb]pepp{Np á…¡TpXp…[ð\pSpp…v
\Yppf]pXpo $ ò^Np[SS]p^ppNp…pXpsz X]p ò^ppNp _p\pê“p…@u ¡z X]p ò^ppNp $$22$$
6.Puru¾a-S¦kta-verse-1 185
Verse-1
ghòerfm© nwéf: ghòmj: ghònmV²Ÿ&
g ^yq_ gd©Vñn¥ËdmË`{VîR>Ôem“xb_²Ÿ&&1Ÿ&&
F$½doX(10/90/1)-g ^yq_ {dídVmo d¥ËdmË`[VîR>Ôem“xb_²Ÿ&
AWd©(19/6/1)ghò~mhþ: nwéf: ghòmj: ghònmV²Ÿ&
g ^yq_ {dídVmo d¥ËdmË`[VîR>Ôem“xb_²Ÿ&
Puru¾a is of 1000 (or infinite) heads, 1000 eyes and
1000 feet. He covers earth all round and exceeds 10
times it (or by 10 finger widths).
Sahasra=saha (force)+r¢ti (gives)=It gives force by as-
sociating in large numbers. Or, with (sa+) hasra (smile,
effect in Persian). Or, with hanana (kiling)=transient.
The influence of heat of Sun is felt 1000 diameters from
sun. A man is known to about1000 persons. A compact
unit of village, town, or army is of about 1000 persons.
It also means infinite or very large number
(Mudgalopani¾ad,1)
¹¤r¾a-Head contains ºr¤ or essence of man, so it is called
º¤r¾a. Akºa-It means eyes or axis.
P¢da-Feet, end product, or base for keeping feet.
Sa=He. Or, That, used for supreme Brahma.
Bh¦mi-Earth of 3 types-planet earth, solar system,galaxy.
The whole univers also is bh¦mi. Human body or any
land mass (village, town etc.)
Viºva-world, all. Viºvatah-All round.
V¨tv¢-By surrounding. Ati=extra, more. Ati¾°hat=Sat,
settled, existing. Daºa=Ten. Angula=finger, its width is
a measure of length.
186 Vedic View of ¹r¤ Jagann¢tha
Any unit can be called angula in general meaning.
Puru¾a has been explained earlier-(1) It lives in body called
Pum, (2) It sleeps (ºayana) in pum, (3) In all pura or struc-
tures of world, (4) It was p¦rva (before) all, (5) It is pur¢´a
(old), (6) Vi¾´u is puru¾a as he donates profusely, (7) It is
p¦r´a (complete), (8) Praised by pur¢´as, (9) By tradition, it
indicates the supreme being.
Explanation-(1) The three s¢hasr¤s (fields) are in each
of 5 stages of world in which one manot¢ is dominant.
These 15 s¢hasr¤ (saha=together, sra=move) are source
of world-ghòYm nÄMXemÝ`wŠWm `mdX² Úmdmn¥{Wdr Vmd{XV² VV²Ÿ&
ghg«Ym _{h_mZ: ghò§ `mdX² ~«÷ {dpîQ>V§ VmdVr dmH²$ (F$H²$.10/114/8)
Three s¢hasr¤ in each parva are produced due to inter-
action of Indra (radiation) and Vi¾´u (gravitation, re-
ceiving). They are explained at page 173.
(2) In solar system the three zones due to Indra-Vi¾´u
are defined clearly with scale. The zones are at 103,
106, 109 diameters, their bh¦mi is 1/10 th part of each.
10 times that bh¦mi is their puru¾a.
(3) In human body, bh¦mi is brain around which per-
sonality is formed. Puru¾a is 10 times that and it also
has 10 fingers as ends for action. Within body, part
below navel is bh¦mi, head is svah and middle is
antarikºa. 10 digit width above navel is heart where £ºvara
(controller) resides (G¤t¢ 18/61).
(4) Planet earth is commonly taken as bh¦mi. Puru¾a
(earth planet) has 1000 heads, 2000 hands and feet.This
is circumference of earth (with atmosphere) in angulas-
6.Puru¾a-S¦kta-verse-1 187
24/25 c 1000 c 2000 c 2000 angula
=24/25 c 1/96 c 4 c10 9 da´²a = 4 c 10 9 da´²a.
As per original definition of meter also, circumference
of earth is 4 c10 9 meter. So 1 da´²a=1 meter here.
(5) Bha is 24th consonant and indicates prak¨ti (mate-
rial cause of creation. Matter=mother) with 24 elements.
Bh¦ is created world with 24 elements, mi gives mea-
sure or boundary by the 25th element-undivided puru¾a.
Its form in a boundary is bh¦mi, the spread of con-
sciousness. 10 times that boundary is Bh¦m¢ (greatest).
Similarly, the controller perceived in human or other
bodies is £ºa, its grand form is £º¢ as in £º¢v¢sya-upani¾ad.
Bh¦mi is created within boundary-
A^y{Xd dm BX{_{V VX² ^y_o^y©{_Ëd_² (VmÊS>ç _.~«m.20/14/2,V¡{Îmar`
~«m.1/1/3/7)
What was created (abh¦d=hapened) is Bh¦mi.
A^yÛm B`§ à{VîR>o{VŸ& VX² ^y{_a^dV² (eVnW 6/1/1/15,6/1/3/
7)
This was created and is base, that is bh¦mi quality.
lrd£ ^y_m (eVnW 3/1/1/12)
¹r¤ (field of influence) is Bh¦m¢.
^y_m d¡ ghò_² (eVnW 3/3/3/8)
Bh¦m¢ is sahasra (thousand, infinite).
nwpîQ>d£ ^y_mŸ&.. AOmdr Amb^Vo ^yåZo (V¡{Îmar` ~«m.3/9/8/3)
Bh¦m¢ is pu¾°i (naurishment, growth). It acts through
Aj¢ (=goat, puru¾a of 4 legs) and Avi (=Ram) or radia-
tion pressure.
188 Vedic View of ¹r¤ Jagann¢tha
Verse 2
nwéf EdoX§ gdª `X² ^yV§ `ÀM ^mì`_²Ÿ&
CVm_¥VËdñ`oemZmo `XÝZoZm{Vamoh{VŸ&
AWd© (16/6/4)-CVm_¥VËdñ`oídamo `XÝ`oZm^dV² ghŸ&
Puru¾a is all this created world, its past, present and
future. He is lord of immortality and grows from grains.
Idam=This created world. Eva=definitely. Sarvam=All.
Yad=Whatever. Bh¦tam=Happened (in past).
Bh¢vyam=To happen (in future). Cha, Uta=and.
Am¨tatva=Immortality, eternity. £º¢nah=Lord.
Anna=Grains, Annena=By grains. Ati-rohati=grows. This
is used for growth of a tree. Rohati is rising or increas-
ing. Ati =excess, extra. Plants add layers after layer each
year on tree trunks, branches and leaves are added.
Animals grow in size in all organs.
Explanation-(1) Puru¾a is past i.e. cause and
future=effect also. This is current process or actions of
this world. Thus it is not only all the matter-animate and
inanimate, it is also all actions, cause and effects.
(2) Growth like a plant means that the past is not com-
pletely finished, its traces remain from which past (and
future also) can be inferred with some uncertainty.
(3) Eternal essence is the root of world. It can be real-
ized by rising step by step from anna (grains of gross
matter). Within human body, we rise from M¦l¢dh¢ra
(physical body) to Sahasr¢ra (at crown of head=highest
level of Brahma, immortal) through intermediate chakras-
Sv¢dhi¾°h¢na=fluid element, Ma´ip¦ra=Fire,
digestion,An¢hata=Air, communication, Viºuddhi=sky,
6.Puru¾a-S¦kta-verse-2 189
¡j®¢=link of J¤va and £ºvara.
(4) Soul after death rises step by step along the world
tree. Earthly body is consigned to earth in soil, air, wa-
ter, or fire(Atharva,18/2/34). Body of lunar zone is
formed in10 days (Daºa-g¢tra), and rises to outer sur-
face of moon in 13 lunar revolution or 12 lunar months
(monthly ºr¢ddha). Then, annual ºr¢ddha is done while
it traverses solar system. For its crossing, Gay¢-ºr¢dha
is done. Gaya=the pr¢´a whih goes beyond solar sys-
tem. It then goes to next level of galaxy, where it re-
mains for a kalpa (Vi¾´u pur¢´a, 2/7/12). Finally, it
loses individuality and merges in Svayambh¦.
(5) From any stage of life we have to rise to the next
stage, which is expressed in the mantra for offer of d¦rv¢
(grass) in 16 part p¦j¢-
H$mÊS>mH$mÊS>mËàamohpÝV néf… néfñn[aŸ&
Edm Zmo Xyd} à VZw ghòoU eVoZ MŸ&(dm.`Ow.13/20)
Pr¢´a pieces of Praj¢pati are Dh¦rv¢ whose symbol is
d¦rv¢ (¹atapatha Br.7/4/2/1,11; 7/4/2/12). Ascent of
man from lowest to the highest chakra is given by
¹ankar¢ch¢rya in verse 9 of Saundaryalhar¤-
_ht _ybmYmao H$_{n _{Unyao hþVdh§,
pñWV§ ñdm{Yð>mZo ö{X _éV_mH$me_wn[aŸ&
_Zmo@{n ^«_y Ü`o gH$b_{n {^Ëdm Hw$bnW§,
ghòmao nÙo gh ah{g nË`m {dha{g(go)Ÿ&&
(Root source of world) is in m¦l¢dh¢ra as earth element, as
water in sv¢dhi¾°h¢na, as fire in ma´ip¦ra, as air in an¢hata,
as sky in viºuddhi, and as mana in ¢j®¢. After piercing all these
chakras in kula-patha (path along spinal chord)
190 Vedic View of ¹r¤ Jagann¢tha
Ku´²alin¤ (coiled) in m¦l¢dh¢ra reaches sahasr¢ra and
joins the supreme.
Verse 3
EVmdmZñ` _{h_mVmo Á`m`m±íM nyéf:Ÿ&
nmXmo@ñ` {dídm^yVm{Z {ÌnmXñ`m_¥V§ {X{dŸ&&
gm_doX(nydm©{M©H .$6/13/5)-nmXmo@ñ` gdm© ^yVm{Z {ÌnmXñ`m_¥V§ {X{dŸ&&
VmdmZñ` _{h_m VVmo Á`m`m±íM nyéf…Ÿ&
AWd©(19/6/3)-VmdÝVmo Añ` _{h_mZñVVmo Á`m`m±íM nyéf:Ÿ&
All this (the world of past, present, future) is his mahim¢
(influence zone). Puru¾a is still bigger than this (mahim¢).
All this world and beings (of all times) are only his one
part (p¢da=1/4). Remaining 3 parts are constant in space.
Et¢v¢n, t¢v¢n=This extent. Asya=His.Mahim¢=greatness,
field of influence. Ato, Tato= Than this. Jy¢y¢n=Bigger.
Cha=and, also. P¢da=foot, 1/4 part. Viºv¢=worlds, all.
Bh¦t¢ni=Beings, which are created.
Tri=three. Am¨ta=Constant, immortal.Divi=In space or
sky.
Explanation-(1) The all pervading ocean of Rasa is
source of creation. Only 1/4th part is used or trans-
formed as created world. Remaining 3/4 parts are un-
changed.
(2) At micro level, sequence of creation is-
§¾i pitar deva- jagat
d¢nava x , Chara sth¢´u Anup¦rva
String Prototype Two forms of energy Particles of three types
Lepton Baryon Meson
Only devas are creative, there is no creation by d¢navas.
6.Puru¾a-S¦kta-verse-3 191
From devas, three types of jagat (moving, internally or
externally, world) paricles were created. Moving, heavy
fixed, and link particles are called Lepton, Baryon and
Meson in Quantum Mechanics.
F${fä`: {nVamo OmVm: {nV¥ä`mo Xod XmZdm:Ÿ&
Xodoä`íM OJV² gdª Ma§ ñWmÊdZwnyd©e:Ÿ& (_Zwñ_¥{V 3/201)
Devas are 33, pr¢´as of 33 zones (dh¢ma) of solar system.
B{V ñVwVmgmo AgWm [agmXemo `o ñW Ì`íM qÌeÀMŸ& _ZmoXd} m `{k`mg:Ÿ& (F$H²$
8/30/2) Aï>m¡ dgd EH$mXe éÐm ÛmXe Am{XË`m: àOmn{VíM dfQ²>H$maíM
(EoVao` ~«m÷U 2/18, 3/7, 3/22)
There are 33 devas born in mana (galaxy)=8 vasu+11
rudra+12 ¢ditya+Praj¢pati, va¾°k¢ra. They are yaj®a or cre-
ation oriented (opposed to asuras who are obstruction)
In each zone, there are 3 types of asuras-V¨tra (curl in
vector calculus, vortex in mechanics), Bala (Curved
boundary), Namuchi (separation from system-foam).
BÝÐmo XYrMmo AñW{^d©Ì¥ mÊ`à{VîHw V:Ÿ&OKmZ Zd{VZ©dŸ(F$½doX 1/84/13)
With the bones of Dadh¤chi (flow of solid particles),
Indra killed V¨tras. He killed 99.
d¥Ìmo h dm BX§ gdª d¥Ëdm [eí`oŸ& `{XX_ÝVaoU Úmdmn¥{Wdr g `{XX§ gdª d¥Ëd§
{eí`o,Vñ_mX² d¥Ìmo Zm_ (eVnW 1/1/3/4)
Whatever is encircled here is V¨tra. As it covered ev-
erything on earth and sky, it is called v¨tra.
Anm§ \o$ZoZ Z_wMo: {ea BÝÐmoXdV©`:, {dídm `XO`: ñn¥Y:Ÿ(F$H²$ 8/14/
13)& B{V nmß_m d¡ Z_w{M:& (eVnW ~«m.12/7/3/1-4)
`wd§ gwam__pídZm Z_wMmdmgwao g MmŸ&{d{nnmZm ew^ñnVr BÝЧ H$_©ñdmdV_²Ÿ&
(F$H²$.10/131/4, dm. `Ow.10/33)
BË`mlmì`mhmpídZm¡ gañdVr{_ÝЧ gwÌm_mU§ `Oo{V (eVnW ~«m.5/5/4/25)
Indra cut the head of Namuchi by water foam, and won
192 Vedic View of ¹r¤ Jagann¢tha
the world. Namuchi is p¢pm¢ (obstruction). V¨tra and
bala also have been called p¢pm¢. Also see the follow-
ing-`Ow.(19/34) eVnW.(12/8/1/3, 12/7/1/10, 12/7/
3/4, 5/4/1/9) VmÊS>ç _hm ~«m.12/6/8),V¡{Îmar` ~«m.(1/7/
1/6-7)
Indra destroys Bala also-BÝÐmo ~b§ ~bn{V:Ÿ&(eVnW ~«m.11/4/
3/12, V¡{Îmar` ~«m.2/5/7/4)
Indra is Bala and conquerer of Bala.
~b§ d¡ ed:(`Ow.12/106,18/51) eVnW.(7/4/1/29,9/4/4/
3)=Bala is corpse (It makes objects inactive by forcing them
in enclosure. Indra removes that bond by cutting bala)
~b§ d¡ gh:Ÿ& (eVnW ~«m.6/6/2/14)
Bala is saha -bond between two bodies.
`X² ~b{^Xm (`OVo) ~b_odmñ_¡ {^Z{ÎmŸ&(VmÊS>ç._hm.~«m.19/7/3)
Who worships the breaker of bala, breaks the balas
thereby. Thus, asuras are blocking new creation by in-
termixing, and it is only by devas, 1/4 th of the total of
deva-d¢nava.
(3) At particle level, 4 atoms of Hydrogen combine to
form an atom of Helium in basic fusion process of stars.
In that also 1 out of 4 is converted into energy.
(4) In created world, 1/4 part is visible, remaining 3/4
parts are not visible, called dark matter.
Verse 4
{ÌnmXyÜd© CX¡Ënwéf: nmXmoñ`ohm^dËnwZ:Ÿ&
VVmo {dîdL²> ì`H«$m_V² gmeZmZeZo A{^Ÿ&
AWd©(19/6/2)-{Ì{^: n{X²^Úm©_amohV² nmXñ`ohm^dËnwZ:Ÿ&
VWm ì`H«$m_X² {dîdL>eZmZeZo AZwŸ&&
gm_,nydm©{M©H$13/4-VWm {dîdL²> ì`H«$m_XeZmZeZo A{^Ÿ&
6.Puru¾a-S¦kta-verse-4 193
Three p¢da (feet or quarters) of the Puru¾a are above
the world and its fourth p¢da has become this world.
Then, it pervades all this creation ot two types-one which
eats or consumes (animate, agni), the other does not
eat (inanimate, soma).
Tri-p¢da-Three steps or feet, 3 quarters.
¥rdhva-Up, above. There is nothing up or down in space.
This is only for surface of earth, different for each place.
Wherever we stand, direction towards feet (center of earth)
is below, its opposite towards head or outward from earth-
center is up. What is up in India, is down in south America. In
space, up means source of creation, down is created thing.
This is explained in world tree (G¤t¢ 15/1).
Udait-rises, settles, is placed.
Asya-of this. Iha-This. Abhavat-Became. Punah=again.
Tatah (tato)-Then. Vi¾va¼=All, world.
Vyakr¢mat-Pervading.
Aºana=To eat. There are 3 main verbs for eating-Bhuj=to
consume food or any thing. Ad=to consume with joy.
Aºa or Aºana=To be hungry, desire for eating. Bhuj and
ad are alright, but there is worry in mind while consum-
ing as in aºana. While doing work, desire for fruits or its
hunger is prohibited in G¤t¢-
H$_©Ê`odm{YH$mañVo _m \$bofw H$XmMZ (2/47)Ÿ&
Thus, aºan¢ means dirty or bad in Oriya.
S¢ºana=With activity of eating. This is sign of animate
beings, but it leads to death. So ¢ºn¢y¢ has been called
death-Z¡doh {H$ÄMZmJ« AmgrÝ_¥Ë`wZ¡doX_md¥V_mgrV²Ÿ& AeZm``meZm`m {h
_¥Ë`wñVÝ_Zmo@Hw$éVmË_Ýdr ñ`m{_{VŸ& (~¥hXmaÊ`H$ Cn.1/2/1)
194 Vedic View of ¹r¤ Jagann¢tha
Anaºana-Not eating, not involved mentally. These are
two aspects of life system-one part is involved in action
and its results, the other just watches (and corrects it if
necessary). This is principle of automatic systems-there
should be parallel processing for correction-
Ûm gwnUm© g`wOm gIm`m g_mZ§ d¥j§ n[afñdOmVoŸ&
V`moaÝ`:{nßnb§ñdmÛÎ`ZíZÝZÝ`moA{^MmH$er{VŸ&(F$H²$1/164/20, AWd©.9/
9/20,{Zéº$14/30,_wÊS>H$Cn.3/1/1,ídoVmídVa Cn.4/6)
I.e. two birds (involved part is j¤va=eve, detached watcher
is ¢tm¢=Adam) are living together friendly on middle of
same tree. One among them enjoys eating pippala (a
tree, here it means phala=fruit for which there is
desire=piba); the other keeps watch without eating with
desire.
Abhi=All around, used as a prefix also with same mean-
ing. Vi¾va¬=of varied forms, all over.
Vi=Specially. Akr¢mat=Has pervaded.
Explanation-(1) This looks like a repeatition of the previ-
ous third verse, but there is some difference in meaning and
approach. Both verses speak of 3+1 feet of Puru¾a, but ear-
lier verse is just a classification. This gives order and cause of
creation. The feet in sky are above i.e. source of creation.
The world is an end product.
(2) This also gives two acts-relating to aºana-hunger
and its resulting acts. Brahma is a divided in active and
detached parts-both are same, but appear different. It is
also taken as animate and inanimate. Creation proceeds
due to hunger only. To make up the deficit, new cre-
ation occurs-Zdmo Zdmo ^d{V Om`_mZmo@•m§ Ho$Vwéfgm_oË`J«_²Ÿ&
6.Puru¾a-S¦kta-verse-5 195
(F$H²$ 10/85/19, AWd©7/81/2,14/1/24, V¡{Îm. g§.2/3/5/3)
I.e. from the ninth (randhra=hole, deficit) new is cre-
ated. In creation phase (day of Brahm¢-G¤t¢ 8/18), this
is a pointer.
(3) The puru¾a has entered the created world at all lev-
els-VV² g¥îQ²>dm VXodmZwàm{deV² (V¡{Îmar` Cn.2/6/4)
Verse 5
VVmo {damS>Om`V {damOmo A{Ynyéf:Ÿ&
g OmVmo AË`[aÀ`V níMmX²^y{__Wmo nwa:Ÿ&
F$½doX(10/90/5)-Vñ_m{ÛamS>Om`V.....Ÿ&
AWd©(19/6/9)-{damS>Jo« g_^dX² ....Ÿ&
Then Vir¢° appeared, from Vir¢° its presiding puru¾a.
That puru¾a further created. Then Bh¦mi and puras were
created.
Tato (tatah)=Thereafter.
Vir¢°-Grand. Grand collections with separate features.
Aj¢yata=was created. Vir¢jo=From Vir¢°.
Adhi-p¦ru¾ah=Overlord of Vir¢°-Puru¾a.
Sa=He. J¢to=Born. Ati+arichyata=Extra formed.
Paºch¢d=Atferwards.
Bh¦mi=Earth of 3 types, the whole created world.
Atho=Then. This is the world for start as Brahm¢ has
spoken two worlds at start of creation-atha, aum-
› H$maíMmW eãXíM ÛmdoVm¡ ~«÷U: nwamŸ&
H$ÊR>§ {^Ëdm {d{Z`m©Vm¡ Vñ_mÝ_m“{bH$mdw^m¡(ZmaX nwamU,51/10)
Atha has 5 meanings as per Amarako¾a (3/3/247)-
1.auspiscious start, 2. Thereafter, 3. start, 5. question
and 5. completeness.
196 Vedic View of ¹r¤ Jagann¢tha
Pura=Any structure within a boundary, bodies of be-
ings-animate and inanimate. Human body also is a pura
(town) of 9 gates-
ZdÛmao nwao Xohr Z¡d Hw$d©ÝZH$ma`Z²(JrVm.5/13)
AîQ>MH«$m ZdÛmam XodmZm§ nya`moÜ`m (AWd©.10/2/31)
Explanation-(1) This explains the sequence of creation
from formless abstract-
1.Maheºvara-Boundaries by m¢y¢.
2. ½o²aº¤=With 16 kal¢s-indicated by 3 sahar¤s for each
of 5 levels of world-Verse 1.
3.Satya-With gu´a of 3 types-3 steps immortal in space-
verses 2 and 3-existance in 3 times-past, present, fu-
ture. Sat is existence.
4.Yaj®a-Sequence of creation from Svayambh¦ to P¨thiv¤.
Chain of creation fom source at above and branches
below is tree of world. Material suffers transformation
called vik¢ra (=defect, deformation). 4 steps of Puru¾a
as chain-verse 4.
5.Vir¢°-Structures with A®jana (identifying features).
6.Viºva-With ¡vara´a (covering boundary) of each body or
object. Earlier forms were without cover (Akabar in Koran).
Human and other bodies were formed at this stage.
(2) Each structure has a controlling puru¾a. These are
replicas of Svayambh¦ (see page 52).
(3) Each of the 5 levels and fields of earth are described
in ¹atapatha br.(6/1/1/1-10, 6/1/2/1-4).
(4) Final image of world is man, as he has the same
number of particles in his brain as galaxies in visible
universe or stars in our galaxy.
6.Puru¾a-S¦kta-verse-6 197
(5) In words used by P¢®cha-r¢tra (of 5 nights, 5 levels
of creation)-the sequence is-1. V¢sudeva (deva of
v¢sa=place, space, clothes), 2. Sa¬kar¾a´a (mutual
attarction of gravitation), 3. Pradyumna-Emitting light
by suns, 4. Aniruddha-Unbounded, multifarious be-
ings. These terms are mentioned in last chapter of S¦rya-
siddh¢nta also. These are the names related to K¨¾´a
incarnation-His father was Vasudeva. As his son, he is
V¢sudeva. His brother is Sa¬kar¾a´a (Balar¢ma) and
son is Pradyumna whose face was like K¨¾´a. Son of
Pradyumna was Aniruddha, married to U¾¢, daughter of
Narak¢sura, king of Pr¢g-jyoti¾apura (Asam).
Verse-6
Vñ_mÚkmËgd©hþV: gå^¥V§ n¥fXmÁ`_²Ÿ&
ney±ñVm±íMH«o$ dm`ì`m ZmaÊ`mÝJ«må`míM `oŸ&&
From that sarvahut yaj®a were created p¨¾ad (separate
solid blocks, curd) and ¢jya (fluid and mixed, ghee or
clarified butter). From these were created paºu (ani-
mals, different forms in covers) of air (moving), groups
(gr¢ma =group, or village) and scattedred (ara´ya=forest).
Tasm¢t- From that. Yaj®¢t-From yaj®a.
Sarvahut- The process of creation in which everything (sarva)
is consumed (huta). Here, meaning of offering or consump-
tion of all is-(1) Offering of oneself-This is cocept of bakarid
in Bible and Koran. Kºara is kept in control of akºara puru¾a,
that in turn is under avyaya, and finally all are under Par¢tpara.
(2) Offering of Aham (a to h-all letters of sansk¨ta alphabet-
self) i.e. individuality or ¢tm¢.
198 Vedic View of ¹r¤ Jagann¢tha
(3) Offering of all matters-The whole material of uni-
verse is mixed together to form successive images of
Universe-
~«÷m d¡ ñd`å^y Vnmo@Vß`VŸ& VX¡jVŸ& Z d¡ Vnñ`mZÝË`_pñVŸ& hÝVŸ& Ah§
^yVoîdmË_mZ§ Owhdm{ZŸ& ^yVm{Z MmË_Zr{VŸ& VËgd}fw ^yVoîdmË_mZ§ hþËdm, ^yVm{Z
MmË_{Z, gd}fm§ ^yVmZm§ l¡îR>ç§, ñdmamÁ`_², Am{YnË`§ n`£V²Ÿ& VW¡d¡VV² `O_mZ:
gd©_Yo o gdm©Ý_oÜ`mZ² hþËdm gd}fm§ ^yVmZm§ l¡îR>ç,§ ñdmamÁ`§, Am{YnË`§ n`}{VŸ&1Ÿ&
g dm Ef gd©_Yo mo XeamÌmo `kH«$Vw^d© {VŸ&Xemjam {damQ²>Ÿ& {damS²> C H¥$ËñZ_ÝZ_²Ÿ&
H¥$ËñZñ`¡dmÝZmÚñ`mdéÕç¡Ÿ& Vpñ_ÝZp½Z¨ namÜ`ª {MZmo{VŸ& na_mo dm Ef `kH«$VyZm_²Ÿ&
`Ëgd©_Yo :& na_oUd¡ Z¡ § na_Vm§ J_`{VŸ&2&(eVnW.13/7/1)
Brahm¢ is Svayambh¦ (self created). He strained, felt-
There is no end to strain. Alas ! I will offer myself for
consumption of beings. Then I will consume beings within
me. By merging myself in all beings and all within me, I
will become highest among all beings, get their lordship
and sovereignty. By doing so, he achieved all these.(1)
That sarvamedha is a yaj®a of 10 nights creation. (Night
means calm situation for creation;10 nights are inter-
spersed with 10 days-they can mean any cycle-day,
month, year, manvantara, kalpa). Vir¢° (chhanda) is of
10 syllables (in each p¢da). Vir¢° is all anna (grain,
materials). All anna are for its use (avaruddha=enclosed-
in a form). The upper Agni or Agni with size of par¢rdha
yojana (galaxy) transforms the materials. This is the high-
est among craetive yaj®as. That is Sarvamedha. That is
done by the Supreme, so it is the highest.
Yaj®a of 10 nights is in 10 rotations of galaxy, 10 years,
10 lunar revolutions or 10 earth days. creation of man
is in 10 rotations of moon (273 days). The body after
6.Puru¾a-S¦kta-verse-6 199
death is of moon region, it is made in 10 rotations of
earth.Yaj®a of 10 nights is described at pages 74-75.
Paºu-Praj¢pati (creator) has 3 components-¢tm¢, pr¢´a
and paºu-called puru¾a , prak¨ti, vik¨ti in s¢¬khya or
Paºupati, p¢ºa and paºu in ºaiva tantra. Whatever is
seen is Paºu-(Ap½Z:) EVmÝnÄM neyZní`V²Ÿ& nwéf_íd§ Jm_{d_O§
`Xní`Îmñ_mXoVo ned:Ÿ& (eVnW ~«m.6/2/1/2)
(Agni=first created) saw these 5 paºus-puru¾a (=man),
aºva (=horse), gau (Cow), avi (ram), aja (goat). As they
saw (=apaºyat), they were called paºu. Five parts of
body-d`_oVX² ~mU_dîQ>ä` {dMma`m_:Ÿ&(àíZmon{ZfX² 2/2-3)
We (the 5 pr¢´as) hold this body. Here body is called
B¢´a (5 arrows of K¢ma) means the number 5. Arrow
also indicates direction of motion. All beings move to-
wards merging in 5 mah¢bh¦ta (pa®chatva=death).
nÄMnmX§ {nVa§ ÛmXemH¥$qV {Xd Amhþ: nao AY} nwar{fU_²Ÿ&
(àíZmon{ZfX² 1/11, AWd© 9/14/12, F$½doX 1/164/12)
(This sun) is of 5 feet (here feet is solid body-it is translated
as 5 seasons) and 12 faces (12 signs of zodiac-each occupied
by sun for a month). It lives in the pura beyond solar system
whose size is 1/2 par¢ (1017 dh¢ma-yojana).
Names of these paºus are similar to actual man-ani-
mals seen on earth, but they indicate 5 varieties of seen
objects in world as evident from the definition above.
Objects are seen due to 5 reasons-Outer form (chhanda),
growth (po¾a), anna (consumed grains of matter), salila
(change in morphology), agni (motion of 5 types for 5
levels of cosmic structures give 5 paºus called-puru¾a,
aºva, go, avi, aja,)-N>ÝXm§{g, nmofm, AÝZm{Z g{bbmÝ`½Z`: H«$_mV²Ÿ&
200 Vedic View of ¹r¤ Jagann¢tha
nÄM¡Vo nedmo {ZË`§ àmUoîdoVo à{VpîR>Vm:Ÿ&I.e. Chhanda, Po¾a, Anna,
Salila and Agni -are 5 paºu created in pr¢´a.
(1) Chhanda-Each object is vayun (weaving)-link with
others in creation, maintenance and dissolution. Its ma-
terial is vaya (also meaning age) and the boundary is
vayon¢dha. Measure of this boundary is called chhanda.
Shape of bodies are complicated and difficult to define,
but length, mass etc. can be measured. Three basic units
of measure in mechanics are length, mass, time. These
are indicated by 3 chhandas-M¢ is p¨thiv¤ (earth), pram¢
is antarikºa, and pratim¢ is dyu (Maitr¢ya´¤ sam.2/13/
14, K¢°haka sam. 39/39-40).
Chhanda nature devat¢
M¢ (measure) earth Agni
Pram¢ (big measure) Antarikºa V¢yu
Pratim¢ (model) Dyau S¦rya
Asr¤v¤ Directions Soma
G¢yatr¤ Aj¢ (unborn nature) B¨haspati
Jagat¤ (world) Gau (cow) Praj¢pati
Anu¾°up ¢yu (age) Mitra
U¾´ik (cap of head) eye P¦¾¢
B¨hat¤ (great) K¨¾i (cultivation) Parjanya (cloud)
Vir¢°a (grand) Aºva (horse) Varu´a
Tri¾°up Golden (bright energy) Indra
Pa¬kti Puru¾a Parame¾°h¤
Here, gau=energy+movement+production, aºva=field of driv-
ing force, K¨¾i=any creation by collecting elements together,
parjanya=surrounding, Indra=radiation energy,
Varu´a=uniform material of galaxy, Hira´ya=Intense source
6.Puru¾a-S¦kta-verse-6 201
of energy etc.
`ñ` ^y{_: à_m AÝV[aj_wVmoXa_²Ÿ& (AWd© 10/7/32)
(For Jye¾°ha Brahma-of galaxy)-whose measure is earth
and antarikºa is upper space.
_m NÝX: VV² n¥{Wdr, A{¾X}dVm (AmnñVå~ lm¡V gyÌ 16/28/1)
M¢ is chhanda (measure), that is earth, its devat¢ is
Agni. AñVäZmX² Úm_gwamo {díddoXm A{__rV d[a_mU§ n¥{Wì`m:Ÿ&
(F$H²$ 8/42/1,dm.`Ow.4/30, V¡.g§.1/2/8/1)
The Asura (Varu´a) who knows the world, measured it
with earth as measuring rod.
To include eletromagnetic theory, two more basic units
are needed-electric charge and permittivity of free space.
Thus there are a total of 5 M¢ chhandas-m¢, pram¢,
pratim¢, upam¢, sam¢ (§k Pr¢tiº¢khya). In Taittir¤ya
br.(3/1/1), the last two are called asr¤vi and vir¢°.
Asr¤vi (base or waeving) are combination of basic units, as
area=length x length, or speed =length/time. A total of 19
Vayachhandas have been mentioned inYajur (14/9-10)-
_yYm© d`: àOmn{VíN>ÝX: j̧ d`mo _`ÝX§ N>ÝXmo {dîQ>å^mo d`mo@{Yn{VíN>ÝXmo
{dídH$_m© d`: na_oîR>r N>ÝXmo dñVmo d`mo {ddb§ N>ÝXmo d¥pîUd©`mo {demb§ N>ÝX:
nwéfmo d`ñVÝЧ N>ÝXmo ì`mK«mo d`mo@ZmY¥îQ>§ N>ÝX: qghmo d`íN>{XíN>ÝX: fîR>dmS²>d>`mo
~¥hVr N>ÝX: Cjm d`: H$Hw$n² N>ÝX: F$f^mo d`: gVmo~h¥ Vr N>ÝX:Ÿ&&9Ÿ&&
AZS²>dmÝd`: npL²º$íN>ÝXmo YoZdw `© mo OJVr N>ÝXñÍ`{dd©`pñÌîQw>n² N>ÝXmo {XË`dmS²>d`mo
{damQ²> N>ÝX: nÄMm{dd©`mo Jm`Ìr N>ÝXpñÌdËgmo d` CpîUH²$ N>ÝXñVy`d© mS²>d`mo@ZwîQw>n²
N>ÝXmo bmoH§$ Vm BÝÐ_²Ÿ&&10Ÿ&&
These have been explained in ¹atapatha br.(8/2/3/4)
as 19 paºus of air-9 anirukta (undefined) in first half
and 10 nirukta (defined or distinct). These chhandas of
antarikºa (intermediate space) appear to be
202 Vedic View of ¹r¤ Jagann¢tha
combination of mixed units. ¹atapatha br.(3/6/5/16)
tells that 7 chhandas are paºu of gr¢ma (village, con-
nected group) and 7 are of ara´ya (forest, disjoint group).
Direct measures of length and time are clearly based on
chhandas, nature of composite units as vaya chhanda
are not clear.
2.Po¾a-This means strengthening or nourishment. It is
of 3 types-Bala (physical force), V¤rya (3 sub types-
Brahma, Kºtra, Vi° ), Dravi´a (riches).
nedmo d¡ nyfm (EoVao` àm.2/24, VmÊS>ç 23/16/5, eVnW.5/2/
5/8,13/1/8/6, `Ow.22/20, V¡.3/8/11/2)
P¦¾¢ is paºu.
nwpîQ>d£ nyfmŸ& (V¡.2/7/2/1, eVnW 3/1/4/9)
P¦¾¢ is P¦¾°i (nourishment).
nyfm {dem§ {dQ²>n{V:(V¡.2/5/7/4)
P¦¾¢ is lord of Vi° among Viº (Vaiºya, society)
~boZ d¡ bmoH$mpñVîR>{ÝV... (N>mÝXmo½` nw .7/8/1)
By bala only, lokas (people, world) stand.
~«÷jÌm{XH§$ gdª `ñ`mñ`mXmoXZ§ gXm (nmewnV² ~«÷mon{ZfX² 44)Ÿ&
`ñ` ~«÷ M j̧ M C^o ^dV AmoXZ: (H$R>mno {ZfX² 2/25)
Brahma and Kºatra-both are his Odana (food grains).
`kmo d¡ {demo `ko {h gdm©{U ^yVm{Z {dîQ>m{Z& (eVnW 8/7/3/21)
Yaj®a is Viºa (society), all beings are maitained by yaj®a.
AÝZ§ {de:(eV.4/3/3/12, 5/1/3/3, 6/7/3/7,2/1/3/
8)=Anna is Viºa.
AÝZ§ d¡ j{Ì`ñ` {dQ²> (eVnW 3/3/2/8)
Anna is Vi° of kºatriya.
Vñ_mÐmîQ´>r {de_{Îm, Vñ_mÐmîQ´>r {de§ YmVwH$: (eVnW 13/2/9/6,8)
So the nation is fed by Viºa, it is built by dh¢tu (metal,
6.Puru¾a-S¦kta-verse-6 203
component material) of Viºa.
X¡ì`mo dm@EVm {demo `Ëned:& (eVnW 3/7/3/9)
These Viº are daiva paºu.
Vñ_mX² ~«÷ M j̧ M {d{e à{VpîR>Vo (eVnW 11/2/7/16)
Therefore, Brahma and Kºatra-both are founded within
Viºa only.
3. Anna-(food)-There are 7 annas-5 are of V¢k variety called
Odana (cooked rice) whose consumer is called Aja eating 5
Odanas in Atharva-veda (9/5), or Gau eating 100 odanas (kriy¢-
100 branches of yajur ) in (10/9). Odana of B¨haspati is in Atharva
(11/3) which is j®¢na (knowledge). 5 Odanas of v¢k for Aja
are-Food (earth), water, air, light and space-the famous 5
mah¢bh¦tas. J®¢na (for mana) and kriy¢ (for action) are the
odanas of B¨haspati and Gau. 5 V¢k odanas are stated in-
g dm Ef AmË_m dm¶`: àmU_`mo _Zmo_`:&(V¡{Îmar` Cn. 2/3)Ÿ&
That ¢tm¢ is made of v¢k, pr¢´a, mana.
g Ef nwéfmo nÄM{dY:Ÿ& Vñ` `XwîU§ VÁÁ`mo{V: (VoO:) `m{Z Im{Z M AmH$me:
(eãXíM)Ÿ& `ëbmo{hV§ íboî_m aoVñVm Amn:Ÿ& `ÀN>ara§ gm n¥{WdrŸ& `: àmU:
(àmUmoXmZg_mZì`mZmnmZ^oXZo nÄMYm {d^º$:-ídmgàídmgê$níM) g dm`w:Ÿ&
_Zmo dm{J{V àmUñ` øÝdnm`_o V m A{n`pÝV (_Ü`n{VVàmUñ`¡ d
Hw$d©Xê² $nVËdmV²Ÿ& (EoVao` AmaÊ`H$ 2/3/3)
That Puru¾a is of 5 types. Hot part is jyoti (light), vacant
space is ¢k¢ºa (word). Blood, cough, semen are water.
Solid body is earth. Pr¢´a (of 5 types-pr¢´a, ud¢na,
sam¢na, vy¢na, ap¢na) is air.This is built by mana,
pr¢´a,v¢k-action is due to the middle (pr¢´a).
4. Salila (water with waves)-This is from Sarira (inter-
nal motion or change). Our bodies are continuously
changing in different seasons, so it is called ºar¤ra.
204 Vedic View of ¹r¤ Jagann¢tha

Ir¢ (rasa=fluid) is moving (=sarat ). Sarit¢=moving water


or river. The fluid in motion is next anna-this mixes the
materials for their digestion or further transformation.
dm½d¡ g[aa_² &(`Ow.13/53, eVnW. 7/5/2/53)V¢k is sarir.
dm½d¡ g[aa§ N>ÝX:Ÿ& (`Ow.15/4, eVnW. 8/5/2/4)
V¢k is sarir chhanda.
AW `Ëgd©_pñ_ÝZl`ÝV Vñ_mXw eara_²(eVnW 6/1/1/4)
As all parts take shelter (ºraya) in it, it is ºar¤ra.
5.Agni-This is divided into 5 paºu-
Vaiºv¢nara (man or puru¾a)- This is combination of
materials of 3 lokas of solar system, so is called vaiºva
(=including all). In same sense, man has been called
image of God in Bible, Genesis (1/27).
Aºva (horse) is created from aºru (=tears) of Brahma, i.e.
water like material of galaxy. This is moving force, so horse,
trade winds, or a unit of power in physics is also called aºva or
horse.(¹atapatha Br.13/3/1/1,6/1/1/11 etc)
Gau (Cow) has 3 components-receipt of energy, place
of creation and creation. Thus rays of sun received on
earth are Go (gau), earth is also Go. Human organs are
also Go. Words are Go.(¹atapatha Br.3/1/2/14,6/5/
2/17 etc.)
Avi (Ram)-This is motion of light in straight line. Ram
also attacks in a straight line, so the light energy is
called Avi (=ram). This is protector of earth and gives
green colour to leaves (photo-synthesis).(¹atapatha Br.6/
1/2/33,7/5/2/20 ,7/5/2/6 etc)-A{dd£ Zm_ XodVV}ZmñVo n[ad¥VmŸ&
Vñ`m ê$noUo_o d¥jm h[aVm h[aVòO:Ÿ&(AWd© 10/8/31)
6.Puru¾a-S¦kta-verse-6 205
Aja-This is avyaya-puru¾a which is chain of transformations-
AOmo@{n gÝZì``mË_m(JrVm 4/6). This is consumed for transfor-
mation, so the common animal whose meat is eaten is called
aja. Aja and puru¾a-both are 4 footed. In transformation, noth-
ing new is born-so, it is aja (=un-born).
Gr¢ma-ara´ya-Its physical meaning is given in pur¢´as-
Jm¡aO: nwéfmo _ofíMmídmídVaJX©^m:Ÿ& EVmÝJ«må`mÝneyZmhþamaÊ`m§íM {Z~moY
_oŸ&Ÿ& ídmnXm {ÛIwam hpñV dmZam: n{jnÄM_m:Ÿ&
Am¡XH$m: ned: fîR>m: gßV_míM garg¥nm:Ÿ&&({dîUw nw.1/5/51-52)
Animals of village-gau (cow), aja (goat), avi (ram), aºva
(horse), aºvatara (mule), gardabha (ass).
Animals of forest-¹v¢pad¢ (=feet like dogs), dvikhura
(with two hoofs), hasti (elephant), v¢nara (monkey),
pakºi (birds), audaka (water animal), sar¤s¨pa (reptiles).
These are indicative of class of animals and similar ob-
jects in space and within human body. In Quran also
bakar also means goat, ram, and even other 4-footed
like cow, camel.
P¨¾d¢jya-P¨¾ad=curd, solid matter. Planets upto mars
are solid, so the zone is called ocean of curd (Bh¢gavata
pur¢´a, part 5). Two life giving materials are created by
soma (spread of energy)-O¾adhi are plants which wither
away after fruits and vanaspati which give fruit every
year. O¾adhi are dominant in soma, vanaspati in agni
which retains the form. O¾adhi has 4 types of elements-
dadhi (curd) is solid body, it is ºukra as cell form as
start of life. This is matter of earth. Solar rasa (fluid) is
madhu (honey). Essence present everywhere is gh¨ta
(butter). Am¨ta is the root rasa of parame¾°h¤-
206 Vedic View of ¹r¤ Jagann¢tha
X{Y h¡dmñ` bmoH$ñ` ê$n_²&(eVnW 7/5/Ÿ1/3)
Dadhi is form of this world-earth.
`X~«dr{ÕZmo{V _o{V Vñ_mÔ{Y& (eVnW ~«m.1/6/4/8)
It spoke (v¢k=space), killed (hinoti=occupied space ex-
clusively), measured-so it is dadhi
_Üd_wî` (ñdJ©ñ` bmoH$ñ` ê$n_²)& eVnW (7/5/1/3)
Madhu is form of that loka (solar system).
K¥V_ÝV[ajñ` (ê$n_²)& eVnW (7/5/1/3)
Gh¨ta is form of intermediate space (hidden in all).
AÝZñ` K¥V_od agñVoO:&(_ÝÌ ~«m.2/6/15)
Gh¨ta is rasa or teja inherent in anna.
A_¥V_mn:&(JmonW C.1/3, H$m¡frV{H$ ~«m.12/1)
¡p (matter of galaxy) is am¨ta.
àOmn{Vdm©@A_¥VñVñ` {dídoXodm: nwÌm:& (eVnW 6/3/1/17)
Praj¢pati is am¨ta, his sons are viºvedev¢(devas of galaxy).
Verse 7
Vñ_mÚkmËgd©hþV: F$M: gm_m{Z O{kaoŸ&
N>ÝXm§{g O{kao Vñ_mÚOwñVñ_mXOm`VŸ&7Ÿ&
AWd© 19/6/13)-N>ÝXmo h O{kao Vñ_mÚOwñVñ_mXOm`VŸ&
From that Sarvahut yaj®a §k and S¢ma appeared. From
that, Chhandas (Atharva, meters of space and words)
appeared and then Yaju¾a was created.
Meanings of vedas is explained in about 50 ways. The
triple divisions of different kinds are vedas, the root or
base remains after division-that is Atharva. So Tray¤
(=triple, veda) means 4 vedas (see pages 9-22 for de-
tails). It does not mean that §k, Yaju¾, S¢ma were cre-
ated in that order and Atharva was last. In a single verse,
so called first §k veda
6.Puru¾a-S¦kta-verse-7 207
mentions Atharva twice-
Ëdm_¾o nwîH$amXÜ`Wdm© {Za_ÝWVŸ& _yÜZm} {dídñ` ~mYV:Ÿ& 13Ÿ&
V_wËdmXÜ`L²> F${f nwÌ B©Yo AWd©U:Ÿ& d¥ÌhU§ nwaÝXa_²Ÿ&14Ÿ& (F$H²$ 6/16)
O Agni (first born) ! You are at head of world whch has
been created out of water-like uniform matter
(pu¾kara=from water, lotus) as lotus due to churning of
Atharv¢ (sage,fixed frame-Atharva veda as foundation).
Son of Atharv¢ was Dadhya¬ (sage, solid planets like
curd-size of dadhi-sea in Bh¢gavata) who burnt first fire
which destroyed V¨tra (Asura king, darkness due to
round cover) and its pura (town or any formation).
In this verse, Chhand¢nsi (plural of chhanda) has sev-
eral meanings. Chhanda is defined in many ways in veda
and pur¢´as. Vedic examples are given below-
(1) `íN>ÝXmo{^íN>Þ… Vñ_mV² N>ÝXm§gr ì`mMjVoŸ& (X¡dV ~«m. 3/19)
`V² N>ÝXmo{^íN>Þ… Vñ_mÀN>ÝXm§{g BË`mMjVo &(EoVao` Am. 2/1/6)
They are chhanda as the world is chhanna (filtered,
separated) by them.
(2) N>ÝXm§{g N>ÝX`ÝVr{V dm& (X¡dV ~«m. 3/30)
Vm{Z Añ_m (Añ_¡ = àOmnV`o) AÀN>X`± ñVm{Z `X² Añ_m AÀN>X`Z² Vñ_mV²
N>ÝXm§{g&(eVnW 8/5/2/1) Vo N>ÝXmo{^… AmË_mZ§ N>mX{`Ëdm Cn`mZ² VV²
N>ÝXgm§ N>ÝXñËd_²(V¡{Îm g§. 5/6/6/1)
They cover (chh¢da) the world, ¢tm¢ or Praj¢pati, so
they are chhanda.
(3) Xodm… AgwamZ² hËdm _¥Ë`mo… A{~^`w…, Vo N>ÝXm§{g Aní`Z², Vm{Z àm{deZ²,
Voä`… `X² `X² AÀN>X` VoZ AmË_mZ_² AÀN>mX`ÝV VV² N>ÝXgm§ N>ÝXñËd_²
(_¡Ìm`Ur ~«m. 3/4/7)
VX² `X² EZmZ² N>ÝXm§{g _¥Ë`mo… nmß_Zmo@N>mX`±ñVÀN>ÝXgm§ N>ÝXñËd_², EZmZ² =
XodmZ² &(O¡{_Zr` ~«m. 1/284)
208 Vedic View of ¹r¤ Jagann¢tha
They covered (chh¢da) and protected devas and asuras
from p¢pm¢na (obstruction) and death, so they are
chhanda.
(4) In Brahma-samnvaya of Pt. Madhusudan Ojha, Avyaya
chapter-
`Vmo dñVw ì`dpÀN>{Îm íN>ÝX Am`VZ§ M VV² Ÿ&
Xoe Am`m_ {dñVam¡ {X¸$mbm¡ N>ÝX{g ñ\w$Q>m… &383&
Ajamonm{Y deVmo@dpÀN>Þ§ ^dXì``_² Ÿ&
àË`j§ ^d{VÀN>ÝXíN>ÝXmo{^íN>ÝXZ§ M VV² Ÿ&
àmUmZm__¥VmZm§ VV² N>ÝXZ§ àmUVmo@Ý`V… &385&
Meanings of chhanda-(1) Separation and volume of an
object, (2) Spread in space and dimentions, (3) Measure
of direction and time, (4) Avyaya enclosed in visible
boundary called akºara, (5) Coverings of all objects, (6)
Cover of pr¢´a, am¨ta etc.
(5) Examples of Bh¢gavata pur¢´a only are given-
1.N>ÝXm§{g AZÝVñ` [ea… J¥UpÝVŸ& (2/1/31)
Chhanda separate the heads of infinity.
2.dmMm§ ~ˆo _wI§ jo̧ N>ÝXgm§ gá YmVd…&(2/7/11)
Chhandas are 7 dh¢tu (metal, material), and are measure
of words, space.
3.N>ÝXm§{g gmjmV² VÌ gá YmVd… Ì`r_`mË_Z²& (8/7/28)
Chhandas are 7 dh¢tu in the triples.
4.N>ÝX… gwnU¡…© F$f`mo {d{dºo$& (3/5/40)
Chhanda is called supar´a (Bird=body with side organs)
by sages.
5.N>ÝXm§{g `ñ` Ëd{M ~{h© amo_& (3/13/35)
Chhandas are like skin and hairs of That (world).
6.Vmú`}U ñVmoÌ dm{OZm& (4/7/19)
6.Puru¾a-S¦kta-verse-7 209
Chhandas are horses of T¢rkºya (Garu²a=The great bird).
7. JéS>mo ^JdmZ² ñVmoÌ-ñVmo_íN>ÝXmo_`…& (6/8/29)
Garu²a is formed of stotras (description) with stoma
(volume) and chhanda (measure).
8.`Ì h`m… N>ÝXmoZm_mZ… gá& (8/3/31)
Where 7 horses are named chhandas.
9.N>ÝXmo_`§ `XO`m{n©V fmoS>ema§ g§gma MH«$_² &(7/9/21-22)
Wheel of world with 16 edges is bound by chhandas.
10.Ioä`_`§ N>ÝXm§{g F$f`…& (8/3/39)
Chhanda and §¾i are spread in space.
11.N>ÝXmo_`mo Xod F${f… nwamU…& (8/7/30)- nwamU = nwa _| J{Verb àmU&
Deva, ¨¾i, pur¢´a (pr¢´a moving in pura) are made of
chhandas.
12. `ñ` N>ÝXmo_`mo ~«÷Xoh… AmdnZ§ {d^mo &(10/80/45)
The body of Brahma and its seeding is chhandas
13. `Úgm¡ N>ÝXgm§ bmoH$_² Amamoú`Z² ~«÷{dï>n_² &(11/17/31)
Chhanda measure the worlds and tree of Brahma.
V¢yu pur¢´a (Chap. 52), Brahm¢´²a pur¢´a (First half,
chap.22), Vi¾´u pur¢´a (2/8-10) and Matsya pur¢´a
etc. also can be seen.
Chhand¢nsi-Plural form=Chhanda+Chhanda+Chhanda.
1st Chhanda=Atharva veda.
2nd=Br¢hma´a (Br¢hma´a+¡ra´yaka+Upani¾ad).
3rd Chhanda=Measures of word and world
(World=Time+space+Directions+Compound).
N>ÝXíM+N>ÝXíM+N>ÝXíM=N>ÝXm§{g& MmW} ÛÝÛ:(nm{U{Z AîQ>mÜ`m`r 2/2/
29)-ÛÝÛ g_mgŸ&gê$nmUm_oH$eof {d^ŠVm¡ (1/2/64)-g_mZ eãXofw
EH$mo @ d{eî`{V& Oíegmo : {e:(7/1/20)-VV² {e H$Ï`Vo Ÿ & {e
gd©Zm_ñWmZ_²(1/1/42)-{e gd©Zm_mo ^d{VŸ&
210 Vedic View of ¹r¤ Jagann¢tha
Znwg§ H$ñ` PbM:(1/1/72)-Vñ_mX² Zw_² {d^{º$Ÿ&
gmÝV_hV: g§`moJñ` (6/4/10)-XrK©-N>ÝXm§{gŸ&
MVwÏ`©W} ~hþb§ N>ÝX{g(1/3/62) gyÌo dm{V©H :$-fîR>çW} MVwWu{VdmÀ`_²Ÿ
Vpñ_Z² _hm^mî`o ~«m÷U ^mJñ`moXmhaU:-`m Id}U {n~{V Vñ`¡ Id©:&Ÿ
Jm`Ìr à_wI§ N>ÝX:Ÿ&(A_aH$mof 2/7/22)
Element numbers-Particles of world, numbers of letters
in different scripts are given by the verse-
Jm¡ar{_©_m` g{bbm{Z VjË`oH$nXr {ÛnXr gm MVwînXrŸ&
AîQ>mnXr ZdnXr ~^ydfw r ghòmjam na_o ì`mo_Z²Ÿ&
(F$H²$.1/164/41, AWd©.9/10/21,13/1/42; V¡{Îmar` ~«m.2/
4/6/11, V¡.Am.1/9/4, {Zéº$ 11/40)
The undivided v¢k is called gaur¤ (white=colourless, bright).
It is vacant space or root thought in mind. As created universe
or spoken words, it becomes black. Spoken (or written) words
cannot express the thought fully due to inadequacy of language,
errors in communication. Created world also absorbs light
and is black. This gaur¤ v¢k splits the salila (wavy water of
universe) in 1, 2, 4, 8, 9, 1000 parts. This gives number of
letters in 6 types of scripts (darºa-v¢k=visible words) as
elements of 6 darºana-
S¢nkhya-(1+4)2=25 letters-Roman script in north west
direction of Bhauma Atri.
¹aiva-(2+4)2=36 letters in Latin, Arabic, Russian,
Gurumukh¤ etc.
Maruts-(1+2+4)2=49 letters in Devan¢gar¤.
Kal¢ =8x8=64 letters of Br¢hm¤ script
Vij®¢na v¢k of vedas-(8+9)2=289, 36x3 vowels, 36x5
consonants, 1 undivided Aum.
103-104 letters in script of Chin¢ beyond vyoma =Tibet.
6.Puru¾a-S¦kta-verse-7 211
Next verse gives number of yearsin life cycle of viºva
(world)=(1+2=3) x 4 x 8 x 9 x 1000 x 10,000=
8,64,00,00,000.
This is the number of years in day-night of Brahm¢, or radius
of tapah-loka (visible universe). Its half is a kalpa or day of
Brahm¢ equal to 1000 yugas. 1/10th of that 4,32,000 is the
number of words in §k veda or verses in 18 pur¢´as.
Root Vedas-Five levels of creation are 5 types of Vedas.
They have appeared from Infinite veda of abstract Brahma.
0-Infinite-Ananta (Bharadv¢ja-Taittir¤ya Br.3/10/11)
1.Breath of Brahma (page 11, para12)-Svayambh¦-Agni(Brahma)
2.Svedaveda(Gopatha 1/1)Bh¨gu-Angir¢-Parame¾°h¤-
Diksoma
3.SpaceYaj®a-G¢yatr¤ measured-S¢vitr¤-Solar system-Agni (Deva)
4.Svedaveda-Lunar orbit-Bh¢svara (lighted by sun) soma
5.Earth yaj®a-Earth-Ann¢da (consumer of food)agni.
Vedas of 3 X3 lokas
1.Sanyat¤-(Brahma-nihºvasita)Breath of Brahm¢-
1-Svayambh¦-Brahma-akºara-Dyu-(svah)-§k
2.Middle-Indra-Vi¾´u akºara-Antarikºa (Bhuvar)-Yaju
3.Parame¾°h¤ with its field-Agni-soma-Bh¦-S¢ma
2.Krandas¤-G¢yatr¤ measured-of Vi¾´u-
1.Parame¾°h¤-Brahma-akºara-Dyu-(svah)-§k
2.Middle-Indra-Vi¾´u akºara-Antarikºa (Bhuvar)-Yaju
3.Solar system with its field-Agni-soma-Bh¦-S¢ma
3.Rodas¤-Yaj®a veda-of ¹iva-
1.Solar system-Brahma-akºara-Dyu-(svah)-§k
2.Middle-Indra-Vi¾´u akºara-Antarikºa(Bhuvar)-Yaju
3.Earth with its field-Agni-soma-Bh¦-S¢ma
212 Vedic View of ¹r¤ Jagann¢tha

3x3 Vedas seen from Earth


1.Divya Agni-Sanyat¤
1.Svayambh¦ at 48 stoma (aharga´a)-§k
2.Solar system of 33 aharga´a-Yaju
3.Wheel of Sun of 21 aharga´a-S¢ma
2.Antarikºa agni-Krandas¤-
1.Solar system upto 33 aharga´a-§k
2.Wheel of Sun-21 ahaga´a-Yaju
3.Earth surface upto 3 aharga´a-S¢ma
3.Yaj®a veda-Rodas¤-
1.Wheel of Sun-¡ditya-21 aharga´a-§k
2.Var¢ha-V¢yu (air)-15 aharga´a-Yaju
3.Earth field-Moon orbit-9 aharga´a-S¢ma
Ì`mo h dm B_o {Ìd¥Vmo bmoH$m:, doXmíM {Vòmo dm B_m n¥{Wì`m:Ÿ& B`_h¡H$m,
Ûo@Añ`m: naŸo& (eVnW ~«m.5/1/5/21)
Lokas are 3 or 3x3. Vedas are 3, earths are 3, this is
first, two are beyond that.
Triples
All the triples are vedas which are symbolized by
Jagann¢tha-Balabhadra-Subhadr¢. They are of many
types-about 50 are indicated without explanation-
1.§k element as agni (§k.1/36/11)
2.Agni as §k-s¢ma-(§k.5/44/14,15)
3.Yaj®a as Sarvahut veda-(puru¾a s¦kta-§k.10/90/9)
4.P¢®chajanya (5 levels of creation) agni-(Yaju.18/67)
5.Mana-pr¢´a-V¢k-(Yaju.36/1)
6. Mana as all organs-(Yaju35/5-¹iva sankalpa s¦kta).
7.Mana=gandharva, §k-s¢ma=apsar¢ (Yaju.18/43,
¹atapatha Br.9/4/1/12)
6.Puru¾a-S¦kta-verse-7 213
8.Garutm¢na Supar´a-Yaju (12/4)
9.Nav¢ha (from 17 to 25 th aha) yaj®a-Atharva (10/7/14)
10. Skambha (Base pillar)-Atharva (10/7/20)
11.Sansk¢ra (formative rituals)-Atharva (11/8/23)
12.Triple lokas of 8 types-Atharva (14/2/71)
13.Samvatsara-This has 3 meanings-curved motion of
earth in its orbit, time period of 1 year of this orbit,
solar field whose boundary is reached by light in 1 year
(¹atapatha Br.10/4/2/21-26)
14.V¢k of Svayambh¦ (¹atapatha Br.10/5/1/1-5)
15. Solar system-(¹atapatha Br.10/5/1/1-2)
16. Black buck-Skin of black buck is base of world,
hairs of 3 colours are three vedas (¹atapatha Br.1/1/4/
1-3). Brahma as black cloth or skin-(Kau¾¤taki Br.4/11,
Taittir¤ya Br.2/7/1/4, 2/7/3/3; ¹atapatha 6/4/1/6,9;
6/4/2/6, 3/2/1/28). Mouse(¢kh¦), pippal (ficus tree),
red horse are forms of agni below earth, surface, and
moving on it-Taittir¤ya Br. (1/1/3/3,9), ¹atapatha Br.(6/
6/3/4). Yaj®a by solar energy is at several places e.g.
¹atapatha Br.(1/1/2/21,2/1/4/19,7/1/34/1,10/4/5/
2,11/2/7/1), Taittir¤ya Br.(3/9/12/2,3; 3/10/9/15),
Jaimin¤ya up.br.(2/2/1).¡ditya is light, angir¢ is flame
and flow of heat(S¢ma p¦rva. 1/10/2, Aitarea Br.18/3/
17, Taittir¤ya Br.2/2/3/5-6). ¡ditya goes with speed of
light (§k.3/53/8, Jaimin¤ya Br. up.1/44/9).
17.Three oceans of ¢tm¢- ¹atapatha Br.(9/4/3/12).
18. Pair of s¢+ama-Aitareya Br.(12/12/2.3).
19. Dharma veda-Aitareya Br.(4/6/22).
20.Brahma+Kºtra-Aitareya Br.(40/5/27).
214 Vedic View of ¹r¤ Jagann¢tha
21. Indra of 2 Hari (§k+s¢ma)-Aitareya Br.(8/6/24).
22.Directions as 4 vedas-Taittir¤ya Br.(3/12/9/1)
23.Parts of day as 4 vedas-Taittir¤ya Br.(3/12/9/2)
24.Form-motion-field-base-Taittir¤ya Br.(3/12/9/3)
25.Brahma´a-kºatriya-Vaiºya-¹¦dra-Tait. Br.(3/12/9/4)
26.Earth-sky as §k-S¢ma-T¢´²ya mah¢ Br.(4/3/5,6).
27.Stomas of 9,15,21,33-4 vedas as agni, v¢yu, ¢ditya,
¢p -(Gopatha Br.p¦.1/29).
28.Veda by Praj¢pati-Kau¾¤taki Br.(6/10).
29. Rasa of 3 Lokas-Jaimin¤ya up.br.(1/1/1-5).
30.Parent types-Daivata Br.(2/23-24)
31.Bhai¾ajya (treatment, naurishment)-½a²vimºa Br.(1/5).
32.Vy¢h¨ti-3 lokas created by taking (¢h¨ti) matters from
rasa-Aitareya ¢ra´yaka (1/2/10).
33. Svayambh¦ veda by ¨¾is Aja-p¨ºni (aja=avyaya, p¨ºni
=many colours)-Taittir¤ya ¢ra´yaka (2/9).
34.Mah¢vrata of ¢tm¢-¹¢¬khy¢yana ¢ra´yaka (1/1).
35. S¢ma of 4 steps-(N¨simha p¦rvat¢pin¤ up.1/4)
36.Udg¤tha-Sound or creation coming out of source-
Chh¢ndogya up. (1/3/7).
37. Madhu (honey) of deva-Chh¢ndogya up.(3/1).
38.Rasaveda-Chh¢ndogya up.(3/5).
39.¡dhidaivata-Chh¢ndogya up.(1/8).
40.Adhy¢tma-Chh¢ndogya up.(1/9).
41.Pra´va (Aum)-Chh¢ndogya up.(2/23/1-2).
42.Sick Praj¢pati and its cure(31 also)-Chh¢nd up.(4/17).
43. Bh¦ta as anna-B¨had¢ra´yaka up.(1/2/5).
44. Image of the Great Brahma-(Kau¾¤taki up.1/7).
45. Paryanka (Bed)-(Kau¾¤taki up.1/5).
6.Puru¾a-S¦kta-verse-7 215
46. Deva-men as parent-son--Manusm¨ti (4/124)
47. 3x3 vedas of Praj¢pati-Manusm¨ti (11/264-265).
48. S¢vitra veda-Manusm¨ti (2/76-77).
49. Institutes of world-Manusm¨ti (1/21).
50. Agni-v¢yu-Ravi-Manusm¨ti (1/23).
51. All creations, forms, times etc.-Manusm¨ti(12/97-98).
52.G¢yatr¤ veda of sun-M¢rka´²eya pur¢´a-chapter on
creation of sun, §k (10/129/5), ¹atapatha (10/5/2/2)
Taittir¤ya Br.(3/12/4).
Branches of Vedas-Branches of vedas are varieties of
elements in world. Meaning of Yaju has been explained
in ¹atapatha br.(10/3/5/1-16). Its 100 branches are
explained in ¹atapatha br.(10/2/4/1-9,10/2/6/11-13).
In short, Yaju=Yat+J¦.Yat=pr¢´a, j¦=space. 50 are bricks
of pr¢´a, 50 are of yaju, 1 combination of both. This is
continuation of motion in space in cycles which creates.
Based on natural divisions, 28th Vy¢sa, K¨¾´a
Dvaip¢yana divided vedas in branches as §k-21, Yaju-
101, S¢ma-1000, Atharva-9-
AîQ>mqdeo nwZ: àmßVo Apñ_Z² d¡ Ûmnao {ÛOm:Ÿ&
nameagwVmo ì`mg: H¥$îUÛ¡nm`Zmo@^dV²Ÿ&
` EH$: gd©dXo mZm§ nwamUmZm§ àXe©H$:Ÿ&(Z Vw H$Îmm©-ÐîQ>m dm)Ÿ&
nmameæ`m} _hm`moJr H¥$îUÛ¡nm`Zmo h[a:Ÿ&&
AmamÜ` Xod_remZ§ ÑîQ²>dm gmå~§ {ÌbmoMZ_²Ÿ&
VV² àmgmXmXgm¡ ì`mgmo doXmZm_^dV² à^w:Ÿ&&
AW {eî`mZ² àOJ«mh MVwamo doXnmaJmZ²Ÿ&
O¡{_{ZÄM gw_ÝVwÄM d¡eånm`Z_od MŸ&&
n¡b§ Vofm§ MVwW©ÄM nÄM_§ _m§ (gyV_²) _hm_w{Z:Ÿ&
F$½doX lmdH§$ n¡b§ àOJ«mh _hm_w{Z:Ÿ&&
216 Vedic View of ¹r¤ Jagann¢tha
`Owd}X àdŠVma§ d¡eånm`Z_od MŸ&
O¡{_qZ gm_doXñ` lmdH§$ gmo@ÝdnÚVŸ&&
VW¡dmWìd©dXo ñ` gw_ÝVw_{¥ fgÎm__²Ÿ&
B{VhmgnwamUm{Z àdŠVw§ _m_`moO`V²Ÿ&&
EH$ AmgrÚOwd}XñVÀMVwYm© ì`H$ën`V²Ÿ&
MmVwhm}Ì_^yÚpñ_¨ñVoZ `k_WmH$amoV²Ÿ&&
AmÜd`ª `Ow{^©ñ`mÑp½^hm£Ì§ {ÛOmoÎm_m:Ÿ&
Am¡XJ² m̧ gm_{^íMH«$o ~«÷ÎdÄMmß`Wìd©{^:&Ÿ&
VV: g F$M CÕ¥Ë` F$½doX§ H¥$VdmZ² à^w:&
`Oy{§ f M `OwdX} § gm_doXÄM gm_{^:Ÿ&&
EH$qde{V^oXZo ŸF$½doX§ H¥$VdmZ² nwamŸ&
emImZmÝVw eVoZmW `Owd}X_WmH$amoV²Ÿ&&
gm_doX§ ghòoU emImZmÄM {d^oXV:&
AWìdm©U_Wmo doX§ {~^oX ZdHo$Z VwŸ&
^oXa¡ îQ>mXe¡ì`m©g: nwamU§ H¥$VdmZ² à^w:&
`mo@`_oH$íMVwînmXmo doX: nyìdª nwamVZmV²Ÿ&&
BË`oVXja§ doÚ_mo‘>ma§ doX_ì``_²Ÿ&
AÌoXÄM {dOmZm{V nmameæ`m} _hm_w{Z:Ÿ& (Hy$_© nwamU, AÜ`m` 49)
CnbãYm¡ `ËZ: {H«$`Vm_²Ÿ& _hmZ² eãXñ` à`moJ{df`:Ÿ& gßVÛrnm dgw_Vr, Ì`mo
bmoH$m:, MËdmamo doXm: gm“m: gahñ`m: ~hþYm {^ÝZm:-EH$eV_Üd`we © mIm:,
ghòdË_m© gm_do X :, EH${d§ e {VYm ~mh² d ¥ À `§ , ZdYm@@Wd© U mo do X :Ÿ&
dmH$modmŠ`_², B{Vhmg:, nwamU§, d¡ÚH${_Ë`oVmdmÄN>ãñ` à`moJ{df`:Ÿ&
(nVÄO{b, ì`mH$aU _hm^mî`,1/1/1)
F$½doXñ` Vw emIm: ñ`waHo ${d§e{V g§»`H$m:Ÿ&
Zdm{YH$eV§ emIm `Owfmo _méVmË_OŸ&12Ÿ&&
ghòg§»``m OmVm: emIm: gmåZ: naÝVnŸ&
AWd©Uñ` emIm: ñ`w: nÄmMmeX² ^oXVmo haoŸ&&13Ÿ&&(_w{º$H$mon{ZfX²)
EH$qde{V emIm`_¥½doX: n[aH$s{V©V:Ÿ&eV§ M Zd emImgw `Owfm_od OÝ_Zm_²Ÿ&
gmåZ: ghòemIm: ñ`w: nÄMemIm AWd©U:Ÿ&(grVmon{ZfV² 5)
6.Puru¾a-S¦kta-verse-7 217
Thus, Atharva has 9 branches-at some places it is called
50. Similarly, S¢maveda branches are 1000, but S¢ma-
tarpa´a-vidhi tells 13 branches only (S¢maveda, Intro-
duction by Satavalekar). In space, 1000 times the size
of earth is 210 i.e. 10+3=13 aharga´a. Similarly, 50 times
earth size is 26 (25=32,26=64), i.e. 6+3=9 aharga´a.
Available texts-Vedavy¢sa had made1131mantra
samhit¢, and same number of Br¢hma´a, ¡ra´yaka,
upani¾ad texts. These are representations of real world
in word form, so all are vedas in female form, world is
Veda-puru¾a-
eãXmpË_H$m§ gw{d_b½`©Ofw m§ {ZYmZ_wXJ² rWaå`nXnmR>dVm§ M gmåZm_²Ÿ&
Xodr Ì`r ^JdVr ^d^mdZm` dmVm© M gd©OJVm§ na_m{V©hÝÌrŸ&
(XwJm©gßVeVr.4/10)
Many varied texts are not even heard like-rahasya,
v¢kov¢kya, n¢raºans¤, sansk¢ra, anv¢khy¢na, svara,
anuº¢sana, anum¢rjana, itih¢sa, g¢th¢, vy¢khy¢na,
anuvy¢khy¢na, ºloka, vidy¢. Only selected pieces of
mantra (smhit¢), Br¢hma´a, ¡ra´yaka, and about 240
upani¾ads are available. Some examples of all ved¢¬gas
are available. A total of 11 samhit¢ are available-
§k-¹¢kala-10 ma´²ala, 2006 varga,1000 s¦ktas, 85
anuv¢k and 10,440 mantras. 1000 s¦ktas are symbol-
ized by 1000 names of Vi¾´u in Vi¾´u-sahasran¢ma in
anuº¢sana parva of Mah¢bh¢rata as stated by
Raghun¢that¤rtha in Madhva tradition as per Aitareya
¢ra´yaka. The same s¦ktas are arranged in 8 a¾°akas,
64 chapters in B¢¾kala branch. In ¹¢¬khy¢yana branch,
pariºi¾°a and B¢lakhilya-s¦ktas are not esparate, but part
218 Vedic View of ¹r¤ Jagann¢tha
of samhit¢ itself, which is not available.
2.Yaju-2 out of 15 branches of ¹ukla and 4 out of 86
branches of K¨¾´a yaju are available-K¢´va,
M¢dhyandina (or V¢jasaney¤) in ¹ukla. Taittir¤ya,
Maitr¢ya´¤, Ka°ha, Kapi¾°hala in K¨¾´a yaju.
3.S¢ma-Three branches-R¢´¢yana, Kuthumi, Jaimini.
4.Atharva-¹aunaka, Pippal¢da (being published by Royal
Asiatic Society, Calcutta from manuscript of Orissa
museum,edited by Prof. Dipak Bhattacharya of
Vishvabharati university (now retired).
Br¢hma´a-1.§k-Aitareya, ¹¢nkhy¢yana(Kau¾¤taki).
2.Yajur-¹atapatha (K¢´va, M¢dhyandina)
Taittir¤ya Br. in K¨¾´a. K¢°haka is partly available.
S¢ma-Prau²ha (T¢´²ya), ½a²vimmºa, S¢mavidh¢na,
¡r¾eya, Devat¢dhy¢ya, Chh¢ndogya upani¾ad,
Samhitopani¾ad, Vamºa.
Atharava-Gopatha of Pippal¢da Br.
¡ra´yaka-§k-Aitareya, ¹¢nkh¢yana.
Yaju-¹ukla-B¨had¢ra´yaka upani¾ad. K¨¾´a-Taittir¤ya.
S¢ma-Tavalk¢ra (Jaimin¤ya upani¾ad Br.)
Atharva-x
Muktikopani¾ad lists 108 upani¾ads as per 4 vedas.
Verse 8
Vñ_mXídm AOm`ÝV `o Ho$ Mmo^`mXV:Ÿ&
Jmdmo h O{kao Vñ_mÎmñ_mÁOmVm AOmd`:Ÿ&
From the Puru¾a aºva (horses, driving force) appeared
and others of teeth on both sides. Then gau (cow,
space+energy+creation) and aja (goat,Avyaya-puru¾a),
6.Puru¾a-S¦kta-verse-8 219
avi (ram, light rays) were created.
These have been explained in verse 6 under chhanda-
paºu. Ubhay¢data=Teeth on both sides-upper and lower
jaws. Jaj®ire=were created (verb form of yaj®a). J¢t¢h
=born.
¹atapatha Br. (4/4/5)-Graha-vij®¢na-Br¢hma´a (=ex-
plaining science of planets) gives the cosmic meaning of
the paºu of teeth on single or both jaws. There are 40
graha of 6 types-up¢mºu, antary¢ma, ºukrap¢tra,
¨tup¢tra, ¢graya´a-p¢tra and ukthya-p¢tra. Here, graha
is a pot which holds (=graha, graha´a=holding) soma
(dispersed material). Planets also are holding the matter
dispersed in solar system, so they are grahas. Up¢mºu
graha receives incoming pr¢´a-giving rise to aja (goat)
moving ahead with head high. Antary¢ma graha gives
pr¢´a, out going pr¢´a produces avi (ram) which fol-
lows others and keeps its head low. Energy flow of sun
is ºukra-graha, the brightest planet is also named ºukra
(venus). That is store of Indra (radiation) from which
man is formed. So man controls other 4 animals. Gau is
made from 3 grahas-¢graya´a, ¢ditya, ukthya. ¡ditya is
field of sun, its store places are ¢ditya-graha (¹atapatha
4/3/5). ¡graya´a-graha (4/2/2) controls all anga
(organs).Ukthya (¹atapatha 4/2/3) is source material
of solar system in 6 zones (Va¾a°k¢ra) as 6 ¨tu (also
meaning 6 seasons). K¢´²a 4 of ¹atapatha Br. describes
all 40 grahas. §tu graha of 12 types create aºva with
teeth on both jaws but single hoof. Gau has teeth on
lower jaw but hoof is divided into two. Man, Gau, Aºva
220 Vedic View of ¹r¤ Jagann¢tha

give birth to progeny only once in a year, but aja, avi


give birth 3 times a year-like crops of food grains. This
is general classification of beings on analogy of animals
and men. 40 and 12 grahas are given in the verse below
from §k. Verses quoted at pages 13, 47 from §k men-
tion Atahrva repeatedly, here s¢ma has been mentioned.
This is just to indicate that all the Vedas were created
together.-fQ>² qÌemíM MVwa: H$ën`ÝVíN>ÝXm§{g M XYV AmÛmXe_²Ÿ&
`k§ {d_m` H$d`mo _Zrf F$H²$ gm_mä`m§ à aW§ dÎm©`pÝVŸ(F$H²$.10/114/6)
36 and 4 (grahas=pots of soma) were created (or placed).
12 chhandas (measures) of grahas are kept. Learned
creator moves the ratha with §k and S¢ma.
Verse 9
V§ `k§ ~{h©{f àm¡jZ² nwéf§ OmV_J«V:Ÿ&
VoZ Xodm AO`ÝV gmÜ`m F$f`íM `oŸ&&
AWd© (19/6/11)-V§ `k§ àmd¥fm àm¡jZ² nwéf§ OmV_J«e:Ÿ&
VoZ Xodm AO`ÝV gmÜ`m dgdíM `oŸ&&
That Puru¾a born first was purified for yaj®a by Barhi¾a
(fire or straw). From that were born devas, s¢dhyas,
and ¨¾is.
Barhi¾i=in Barhi¾a. Verb barha=to rise, to glow. B¨h=to
grow. Barhi¾a=kuºa (straw, reed), yaj®a, brightness,
broom. M¦la barha´i in sagittarius is centre of galaxy
from which root (m¦la), this world grew.
Praukºan=Sprinkled water, saturated. J¢tam=Born.
Tena=From that. S¢dhya=A class of 12 devas-
_Zmo@Zw_ÝVm àmUíM Zamo `mZíM dr`©dmZ²&{M{Îmh©`mo Z`íM¡d h§gmo Zmam`UñVWmŸ&
à^dmo@W {d^wíM¡d gmÜ`m ÛmXe O{kaoŸ& (dm`w nw.66/15-16)
6.Puru¾a-S¦kta-verse-9 221
12 S¢dhya devas are-1.Mana, 2. Anumant¢, 3. Pr¢´a,
4.Nara, 5. Y¢na, 6.Chitti, 7. Haya, 8.Naya, 9.Hamsa,
10. N¢r¢ya´a, 11. Prabhu, 12. Vibhu.
Pr¢´a, or chhanda (Pa¬kti) have been called S¢dhya devas-
àmUm d¡ gmÜ`m XodmñV@EV§ (àOmnqV) AJ«@Ed_gmY`Z²(eVnW.10/2/
2/3)Ÿ& N>ÝXm§{g d¡gmÜ`m XodmñVo @J«o @p½ZZmp½Z_O`ÝV Vo ñdJª bmoH$_m`Z²
²(EoVao`~«m.1/16)&
Prior to Deva civilization, S¢dhyas had developed sci-
ence of yaj®a for all productions (see also verse 16).
gmÜ`m d¡ Zm_ Xodoä`mo Xodm: nyd© Amg§ñV EVV² (eV gådËga§) gÌm`U_wnm`§ ñVoZmÜZ©d§
ñVo gJd: gnwéfm: gìd© Ed gh ñdJª bmoH$_m`Z²Ÿ&(VmÊS>ç_hm ~«m. 25/8/2)
S¢dhya also means 5 organs of knowledge by which we
can accomplish (s¢dhana) any thing.
§¾i=It has 4 meanings as per Pt. Madhusudan Ojha,
also indicated by V¢yu pur¢´a-
F$frË`of JVm¡ YmVw:, lwVm¡ gË`o Vnñ`WŸ&
EVËgpÝZ`V§ `pñ_Z² ~«÷Um g F${f: ñ_¥V:Ÿ& (dm`w nw.59/79)
(1) Stars-A_r øwÎmam {h gßVf©` CÚpÝV,nwa EVm:&(eVnW 2/2/1/3)
OkmZ: gßV _mV¥{^_}Ym_memgV {l`o&A`§ Y«wdmo a`rUm§ {MHo$VXm&(gm_.101)
(2) Primordial asat (intangible) pr¢´a from which cre-
ation started-
AgÛm@BX_J«@AmgrV²Ÿ&VXmhþ: qH$ VXgXmgr{X{VŸ& F$f`mo dmd Vo@J«@o gXmgrV²Ÿ&
VXmhþ:-Ho$ Vo@F$f` B{VŸ& àmUm dm@F$f`:Ÿ& Vo `Ënwam@@ñ_mV² gd©ñ_mV²
BX{_ÀN>ÝV: l_oU Vngm A[afZ² -Vñ_mÑf`:&(eVnW.6/1/1/1)
A{M©{f ^¥Jw: gå~^yd, A“maoîd{“am: gå~^ydŸ& AW `X“mam AdemÝVm:
nwZéÔrß`ÝV, VX² ~¥hñn{Va^dV²Ÿ&(EoVao` ~«m.3/34)
gmH$ÄOmZm§ gßVW_mhþaHo $O§ f{S>Ú_m F$f`mo XodOm B{VŸ&
Vofm{_îQ>m{Z{d{hVm{ZYm_e:ñWmÌo aoOÝVo {dH¥$Vm{Z ê$ne:(F$H²$1/164/
15)
222 Vedic View of ¹r¤ Jagann¢tha
B_m_od JmoV_-^aÛmOm¡Ÿ& A`_od JmoV_:, A`§ ^aÛmO:Ÿ& B_m_od-{dídm{_Ì
O_X½ZrŸ& A`_od {dídm{_Ì:, A`§ O_Xp½Z:Ÿ& B_m_od d{gîR> H$í`nm¡Ÿ& A`_od
d{gîR>:, A`§ H$í`n:Ÿ& dmJodm{Ì:Ÿ&dmMm øÝZ_ÚVoŸ& A{Îm h© d¡ Zm_¡VÚ{Ì[a{VŸ&
gd©ñ`mÎmm ^d{V, gd©_ñ`mÝZ§ ^d{V, ` Ed§ doXŸ&(eVnW 14/5/2/6,
~¥hXmaÊ`H$ Cn.2/2/4)
(3) Link between world and common men-seers of man-
tras - `mo d¡ kmVmo@ZyMmZ: g F${famf}`:(eVnW.4/3/4/19)
gmjmËH¥$VY_m©U F$f`mo ~^ydw:Ÿ& Vo@daoä`mo@gmjmËH¥$VY_©ä` CnXoeoZ
_ÝÌmÝËgåàmXw:Ÿ& (`mñH$ {Zéº$ 1/20)
(4) 7 wise men adopted as mental sons of Brahm¢ who
spread the progeny and continued tradition of
knowledge.`o d¡ Vo Z F$f`: ny d } ào V mñVo H$d`: VmZo d
VXä`{VdX{V(V¡{Îmar` Ama.$6/4) AîQ>mer{V ghòm{U F$frUm_yÜd©aVo gm_²Ÿ&
àOmdVm§ M nÄMmeX² F$frUm_{n nmÊS>dŸ& (_hm^maV g^m11/54)
See also pages 14-16 for seers and teachers of mantras.
Gotra (progeny, school) §¾is-1. Bhardv¢ja, 2.Kaºyapa,
3. Gotama, 4. Atri, 5.Viºv¢mitra, 6. Jamadagni,
7.Vasi¾°ha.
Veda propagators-1.Vasi¾°ha, 2.Agastya, 3.Bh¨gu,
4.A¬gir¢, 5.Atri, 6.Pulaha, 7. Bharadv¢ja.
Creation-1.Mar¤chi, 2. A¬gir¢, 3.Atri, 4. Vasi¾°ha, 5.
Pulastya, 6.Pulaha, 7. Kratu.
Verse 10
`Ënwéf§ ì`XYw: H${VYm ì`H$ën`Z²Ÿ&
_wI§ {H$_ñ`mgrpËH å~mhÿ {H$_yê$ nmXm CÀ`oVoŸ&&
F$½doX(10/90/11) _wI§ {H$_ñ` H$m¡ ~mhÿ H$m D$ê$ nmXm CÀ`oVŸo &
When the Puru¾a started creation how many varieties
He thought of ? What are His mouth, hands, thigh, and
feet?
6.Puru¾a-S¦kta-verse-11 223
Vyadadhuh-Past form of verb. Dudha®=to hold, to
naurish. Katidh¢=how many forms.
Vyakalpayan-Kalpa=to imagine, to create, to think.
Creation was by thought of Brahma, so thinking and
creation both are meant in verb and noun forms.
Mukha-Amarko¾a (2/6/89) gives these meanings-mouth,
source of intake, body, speaking organ, face, eating or-
gan, swallowing. Thus, mukha=1.start of any work
drama, 2.Method, 3. Main part, 4. Mouth, 5. Source-
_wI§ {ZñgaUo dŠÌ àmaå^monm``moa{nŸ&
gÝÜ`ÝVao ZmQ>H$mXo: eãXo@{n M Znwg§ H$_²(_o{XZr H$mof)
Kau=Which. Kim=what.
B¢h¦=2 b¢hu. Hands, implements, arms for protection.
Ur¦=2 uru. Thighs, bones, supporting structure.
Padau=2 p¢da. P¢da=foot, base, end product, 1/4 part,
motion. Uchyete=are stated.
This is a question about parts of Puru¾a. It is answered
in the next verse.
Verse 11
~«m÷Umo@ñ` _wI_mgrX² ~mhÿ amOÝ`: H¥$V:Ÿ&
Cê$ VXñ` `X²d¡í`: nX²ä`m§ eyÐmo AOm`VŸ&&
AWd© (19/6/6)-~«m÷Umo@ñ` _wI_mgrX² ~mhÿ amOÝ`mo@^dV²Ÿ&
_Ü`§ VXñ` `X² d¡í`: nX²ä`m§ eyÐmo AOm`VŸ&
Its (of Puru¾a) mouth was Br¢hma´a. Kºatriya were made
as hands. Its thigh were Vaiºya and ¹¦dras were born
from feet.
Br¢hma´a-4 Castes are created by God as per quality
and functions-
MmVwd©Ê`ª _`m g¥îQ>§ JwU H$_© {d^mJe: (JrVm .4/13)
224 Vedic View of ¹r¤ Jagann¢tha
Br¢hma´a is a man with highest qualities of austerity,
self§lessness, dedication to knowledge, free from greed
animosity etc. All are difficult to find-
`:H$píMXmË_mZ_{ÛVr`§ Om{V JwU{H«$`mhrZ§ fS>{y _© fS²>^mdoË`m{X gd© Xmof a{hV§
gË`kmZmZÝXmZÝVñdê$n§ ñd`§ {Z{d©H$ën_eofH$ënYma_eof^yVmÝV`m©{_ËdoZ
dV©_mZ_ÝV~©{híMmH$medXZwñ`yV_IÊS>mZÝX ñd^md_à_o`_Zw^d¡H$doÚ_²
Anamo j V`m ^mg_mZ§ H$aVbm_bH$dËgmjmXnamo j rH¥ $ Ë` H¥ $ VmW© V `m
H$m_amJm{XXmofa{hV: e_X_m{XgånÝZmo ^md _mËg`© V¥îUm Amem _mohm{X a{hVmo
Xå^mh‘>mam{X{^ag§ñn¥îQ>MVo m dV©V Ed_wº$ bjUmo `: g Ed ~«m÷U B{V lw{V
ñ_¥ { Vnw a mUo { VhmgmZm_{^àm`:Ÿ& AÝ`Wm {h ~« m ÷UËd {g{ÕZm© ñ Ë`o d Ÿ&
(dO«gy{MH$mon{ZfV² )
emÝV: gÝV: gwerbmíM gd©^yV{hVo aVm:Ÿ&
H«$moYH$Vwª Z OmZpÝV EVX² ~«m÷UbjU_²Ÿ&
gÝÜ`monmgZerbíM gm¡å`{MÎmmo Ñ‹T>dV« :Ÿ& g_: naofw M ñdofEw VX²~m« ÷U bjU_²Ÿ&
EH$mhmaíM gÝVwîQ>: ñdënmer ñdën_¡WZw :Ÿ&
F$VwH$mbm{^Jm_r M EVX²~«m÷UbjU_²Ÿ&&
namÝZ§ na{dÎmÄM n{W dm `{X dm J¥hoŸ&AXÎm§ Z¡d J¥†m{V EVX²~«m÷UbjU_²Ÿ&&
`moJñVnmo j_mo XmZ§ gË`§ em¡M§ X`m lwV_²Ÿ&
{dÚm {dkmZ_mpñVŠ`_oVX²~«m÷UbjU_²Ÿ&&(Am{•H$ gyÌ)
As a caste, 6 works are ascribed to Br¢hma´as-Study,
teaching, yaj®a by himsels and for others, giving and
taking d¢na (grant).
AÜ`mnZ_Ü``Z§ `OZ§ `mOZ§ VWmŸ&
XmZ§ à{VJ«h§ M¡d ~«m÷UmZm_H$ën`V²Ÿ& (_Zwñ_¥{V 1/88)
Kºatriya is also called R¢janya (as in this verse of puru¾a
s¦kta), crowned (m¦rdh¢bhi¾ikta), born of hands
(b¢huja), Vir¢° (grand) etc-
_yYm©{^{fº$mo amOÝ`mo ~mhþO: j{Ì`mo {damQ²>Ÿ&(A_aH$mof 2/8/1)
6.Puru¾a-S¦kta-verse-11 225
His qualities are bravery, energy, patience, efficiency,
boldly facing war, giving of grants and lordship (G¤t¢).
Manusm¨ti adds protection of people, yaj®a, study aloof-
ness also-
em¡`ª§ VoOmo Y¥{VXm©ú`§ `wÕo Mmß`nbm`Z_²Ÿ&
XmZ_rída^mdíM jm̧ H$_© ñd^mdO_²Ÿ&(JrVm 18/43)
àOmZm§ ajU§ XmZ{_Á`mÜ``Z_od MŸ&
{df`oîdàg{º$íM j{Ì`ñ` g_mgV:Ÿ&(_Zwñ_¥{V 1/89)
Natural works for Vaiºya are cultivation, maitaining cows and
trade. Manusm¨ti adds giving of grant, yaj®a and study-
H¥${f Jm¡aú`dm{UÁ`§ d¡í`H$_© ñd^mdO_² (JrVm 18/44)
neyZm§ ajU§ XmZ{_Á`mÜ``Z_odM Ÿ&
d{UŠnW§ Hw$grX§ M d¡í`ñ` H¥${f_od MŸ&(_Zwñ_¥{V 1/90)
¹¦dra likes work as per order-
n[aM`m©Ë_H§$ H$_© eyÐñ`m{n ñd^mdO_²Ÿ&(JrVm 18/44)
Many persons are by nature studious, many are prone to fight-
ing, some have managerial ability. Majority of people want
service for which there is fight for reservation. However, due
to vested interests, the professions became hereditory. There
is motivation and natural efficiency in family businesses which
has maitained Indian society in over 1000 years of foreign
rule. Now, it is seen only as a cause of social rift. There are
many qualities due to birth in a family of particular caste, and
caste by birth has justifications given in vedas and sm¨tis. It
does not mean that castes are good or bad. Each caste name
indicates a good quality-Br¢hma´a=knower of Brahma,
Kºatriya=Protector (tr¢´a) from injury (kºata),
Vaiºya=Manager of society (viºa),
¹¦dra=¡ºu dravati =Quick in techniques.
226 Vedic View of ¹r¤ Jagann¢tha
This has been explained in detail by Pt. Motilal Sharma
in G¤t¢ Vij®¢na Bh¢¾ya Bh¦mik¢-part 2(c)-Brahma-
Karma-Par¤kº¢. The 4-fold division in general has been
called 4 classes. Summary chart is given below-
Sl.No. Point Br¢hma´a Kºatriya Vaiºya ¹¦dra
1.Devat¢ Agni Indra Viºvadeva P¦¾¢
2.Pitara Somap¢ Havirbhuja ¡jyap¢ Suk¢l¤
3.Veda S¢maveda Yajur §k Atharva
4.Chhanda G¢yatr¤ Tri¾°up Jagat¤ Anu¾°up
5.Savana Pr¢tah M¢dhyandina S¢yam (teja) S¢yam (tama)
6.Direction North South East West
7.Time Present Past Future All
8.Var´a (colour) White Red Yellow Black
9.Yaj®a Soma Paºubandha I¾°i Darv¤homa
10.Nature Satva Satva-raja Raja-tama Tama
11.Bala Vidy¢ Aiºvarya Vitta ¹ar¤ra
12. ¹akti J®¢na Kriy¢ Artha Paºu
13. Svara Ud¢tta Anud¢tta Svarita Vikasvara
14.¹abda Spho°a Svara Var´a Du¾°a-var´a
15.Brahma Avyaya Akºara ¡tmakºara Vik¢rasamgha
16.Adhy¢tma Pr¢j®a Taijasa Vaiºv¢nara Bhautika
17. ¡dhidaivata Sarvaj®a Hira´yagarbha Vir¢° Bhautika
18.Prak¨t¢tm¢ ¹¢nt¢tm¢ Mah¢na Vij®¢na Praj®¢na
19.Bh¦ta Sky+air Fire Water Earth
20.J®¢na ¡tma Similar Opposites Lack
21.Karma ¡tma Sat Opposite None work
22.D¨¾°i Param¢rtha Vyavah¢ra Pr¢tibh¢sika Ad¨¾°i
23.Gati Mukti Devasvarga Pit¨svarga Durgati
24.Upaveda Gandharva Dhanu ¡yu Sth¢patya
6.Puru¾a-S¦kta-verse-11 227
Sl.No. Point Br¢hma´a Kºatriya Vaiºya ¹¦dra
25.¡nanda ¹¢nta Pramoda Moda Har¾a
26.Prapa®cha ¡dhy¢tmika ¡dhidaivika ¡dhibhautika Pravargya
27.¹ar¤ra K¢ra´a S¦kºma Sth¦la Ki°°a
28.Vidy¢ J®¢na Aiºvarya Vair¢gya Dharma
29.Avidy¢ Avidy¢ Asmit¢ (¡)Sakti Abhiniveºa
30.Pram¢´a ¡pta Anum¢na Pratyakºa Yukti
31.Viv¢ha Br¢hma Svayamvara G¢ndharva Paiº¢chika
32.Adhik¢r¤ J®¢n¤ Jij®¢su Arth¢rth¤ ¡rtta
33.V¨tti Maitr¤ Karu´¢ Mudit¢ Upekº¢
34.Yuga Satya Tret¢ Dv¢para Kali
35.R¢tri K¢la Mah¢ Moha D¢ru´a
36.Ripu K¢ma Krodha Lobha Moha
37.Avasth¢ K¨tak¨tya Karma Jagrat Su¾upti
38.V¢k Par¢ Paºyant¤ Madhyam¢ Vaikar¤
39.¹abda Chhand¢nsi V¢ky¢ni Pad¢ni Var´¢h
40.H¢sa Kala Manda Ati A°°¢°°a
41.Puru¾a-lakºa´a ¹aºa Haya Kuranga V¨¾bha
42.Apar¢-mukti S¢yujya S¢r¦pya S¢m¤pya S¢lokya
43. Deva Brahm¢ Rudra Vi¾´u Ga´apati
44.S¨¾°i M¢nas¤ Gu´a Vik¢ra Maithun¤
45.Pr¢´¤ Jar¢yuja A´²aja Svedaja Udbhijja
46.N¤ti Dharma R¢j-n¤ti Sam¢ja Vyakti
47. Artha Param¢rtha Par¢rtha Sv¢rtha Paramasv¢rtha
48.Paºu Aja Aºva Gau Avi
49.Sarpa GoldenPannaga Bh¨ºkopana P¢r¢vata R¦kºtvacha
50.Vanaspati Aºvattha Devad¢ru All fruit trees
BambooVa°a-Pal¢ºa-Bilva ¹r¤par´¤-K¢ºmarya --- T¦lik¢
51.Worms Of flower Of 7 metals Thread-makers In soil etc
228 Vedic View of ¹r¤ Jagann¢tha
Sl.No. Point Br¢hma´a Kºatriya Vaiºya ¹¦dra
52.Birds Chakrav¢k ¹arabha Hamsa K¢ka
Kapota Baka May¦ra G¨ddha
53. Organs Head Hands Stomach Feet
Some examples are given witout meaning-
~«m÷Umo@ñ` _wI_mgrV², ~mhÿ amOÝ`: H¥$V:Ÿ&
D$ê$ VXñ` `Û¡í`:, nX²ä`m§ eyÐmo AOm`VŸ& (`Ow 31/11)
àOmn{VaH$m_`V-àOm`o` B{VŸ& g _wIVpñÌd¥V§ {Za{__rV, V_Ýdp½ZX}dVm
AÝdg¥Á`V, Jm`Ìr N>ÝX:, aWÝVa§ gm_, ~«m÷Umo _Zwî`mUm§, AO: neyZm_²Ÿ&
Vñ_mÎmo _w»`m:, _wIVmo øg¥Á`ÝVŸ&1Ÿ&
Cagmo, ~mhþä`m§ nÄMXe§ {Za{__rV, V{_ÝÐmo XodVm AÝdg¥Á`V, {ÌîQw>n² N>ÝX:,
~¥ h Ëgm_, amOÝ`mo _Zw î `mUm§ , A{d: ney Z m_² Ÿ & Vñ_mÎmo dræ`© d ÝV:,
dræ`m©Õçg¥Á`ÝVŸ&2Ÿ&
_Ü`V: gßVXe§ {Za{__rV, V§ {dídoXodm XodVm AÝdg¥Á`ÝV, OJVr N>ÝX:,
d¡ê$n§ gm_, d¡í`mo _Zwî`mUm§, Jmd: neyZm§, Vñ_mÎmo AmÚm AÝZYmZmÕçg¥Á`ÝV,
Vñ_mX² ^y`m§gmo@Ý`oä`:Ÿ& ^y{`îR>m {h XodVm AÝdg¥Á`ÝVŸ&3Ÿ&
nÎm EH$qde§ {Za{__rV, V_ZwîQw>n² N>ÝXmo@Ýdg¥Á`V, d¡amO§ gm_, eyÐmo _Zwî`mUm§,
Aíd: neyZm_²Ÿ& Vñ_mÀNy>Ðmo `ko@ZdŠb¥ßV:Ÿ& Z {h XodVm AÝdg¥Á`VŸ& Vñ_mV²
nmXmdwnOrdV:Ÿ& nÎmmo øg¥Á`oVm_²Ÿ&4Ÿ& (eVnW ~«m.)
gmo @ H$m_`V-`k§ g¥ O o ` B{VŸ& g _w I V Ed {Ìd¥ V _g¥ O VŸ& V§ Jm`Ìr
N>ÝXmo@Ýdg¥OV, Ap½ZX}dVm, ~«m÷Umo _Zwî`:, dgÝV F$Vw:Ÿ& Vñ_mV² {Ìd¥V²
ñVmo_mZm§ _wI§, Jm`Ìr ÀN>ÝXgm§,Ap½ZX}dVmZm§, ~«m÷Umo _Zwî`mUm§, dgÝV
F$VyZm_²Ÿ& Vñ_mX² ~«m÷Umo _wIoZ dræ`©‘>amo{VŸ& _wIVmo {h g¥îQ>:Ÿ&6&
g CañV Ed ~mhþä`m§ nÄMXe_g¥OVŸ& V§ [ÌîQw²>N>ÝXmo@Ýdg¥OV, BÝÐmo XodVm,
amOÝ`mo _Zwî`:, J«rî_ F$Vw:Ÿ& Vñ_mÐmOÝ`ñ` nÄMXeñVmo_:, {ÌîQw>n² N>ÝX:
BÝÐmo XodVm,J«rî_ F$Vw:Ÿ& Vñ_mXw ~mhþ dræ`©:Ÿ& ~mhþä`m§ {h g¥îQ>:Ÿ&8Ÿ&
g _Ü`V Ed àOmZZmV² gßVXe_g¥OVŸ& VÄOJVrN>ÝXmo@Ýdg¥Á`V, {dídoXdo m
XodVm:, d¡í`mo _Zwî`:, dfm© F$Vw:Ÿ& Vñ_mÛ¡í`mo@Ú_mZmo Z jr`VoŸ& àOZZm{Õ
g¥îQ>:Ÿ& Vñ_mXw ~hþnew:Ÿ& d¡í`Xodmo {hŸ& OmJV:, dfm©øñ`Îmw:© Ÿ& Vñ_mX² ~«m÷Uñ`
6.Puru¾a-S¦kta-verse-11 229
M amOÝ`ñ` MmÚmo@Yamo {h g¥îQ>:Ÿ&10Ÿ&
g nÎm Ed à{VîR>m`m EH$qde_g¥OVŸ& V_ZwîQw>n²N>ÝXmo@Ýdg¥Á`V, Z H$mMZ
XodVm, eyÐmo _Zwî`:Ÿ& Vñ_mÀNy>Ð CV ~hþ new:-A`{k`:Ÿ& {dXodmo {hŸ& Z {h V§
H$mMZ XodVm@Ýdg¥Á`VŸ& Vñ_mV² nmXmdZoÁ`ÝZm{V dÕ©VoŸ& nÎmmo {h g¥îQ>:Ÿ&
Vñ_mXoH$qde: ñVmo_mZm§ à{VîR>mŸ& à{VîR>m`m {h g¥îQ>:Ÿ& Vñ_mXmZwîQw>^§ N>ÝXm§{g
ZmZw ì`yhpÝVŸ&11Ÿ& (VmÊS>ç _hm ~«m.6/1/6,8,10,11)
A{^foMZr`m{Z nmÌm{U ^dpÝV, `Ì¡Vm Amnmo@{^foMZr`m{Z ^dpÝVŸ& nmbme§
^d{V, VoZ ~«m÷Umo@{^{fÄM{V& ~«÷ d¡ nbme:&Z¡æ`J«moY nmX§ ^d{VŸ&VoZ
{_Í`mo amOÝ`mo@{^{fÄM{VŸ& n{X²^d£ Ý`J«moY: à{VpîR>V:Ÿ& {_ÌoU d¡ amOÝ`:
à{VpîR>V:Ÿ& AmídËW§ ^d{V, VoZ d¡í`mo@{^{fÄM{VŸ&(eVnW.5/3/5/8-
13)
~«m÷U-(1) ~«÷ d¡ ~«m÷U:Ÿ&(V¡.~«m.3/9/14/2)
(2)Jm`ÌN>ÝXm d¡ ~«m÷U:&(V¡.~«m.1/1/9/6)
(3) Am½Zo`mo d¡ ~«m÷U:&(V¡.~«m.6/7/3/1)
(4)X¡ì`mo d¡ dUm} ~«m÷U:&(V¡.~«m.1/2/67)
(5) gm_mo d¡ ~«m÷UŸ&:(VmÊS>ç _.~«m.23/16/5)
(6) `X² ~«m÷U Ed amo{hUr &(V¡.~«m.2/7/9/4)
(7) ~«÷ dm AO:&(eVnW 6/4/4/15)
(8) ~«÷Umo dm EVX² ê$n§ `Xh:&(eVnW.13/1/5/4)
(9) Jm`̧ d¡ àmV:gdZ§, ~«÷ Jm`Ìr, ~«m÷Uofw hd¡ nedmo@^{dî`Z²
(eVnW.4/4/1/18)
(10) gd}fm§ dm Ef dZñnVrZm§ `mo{Z`©V² nbme:&(EoVao` ~«m.2/1)
(11) ~«÷ {h dgÝV:Vñ_mX² ~«m÷Umo dgÝVo AmXYrV&(eVnW.2/1/3/5)
(12) gm_doXmo ~«m÷UmZm§ àgy{V:&(V¡{Îmar` ~«m.3/12/9/2)
j{Ì`-(1) jÌñ` dm EVÐÿn§, `ÐmOÝ`:&(eVnW.13/1/5/3)
(2) Am{XË`mo d¡ Xod§ jÌ_²&(EoVao` ~«m.7/20)
(3) j̧ dm BÝÐ:&(H$m¡frVH$ ~«m.12/8)
(4) {ÌîQw>nN² >ÝXm d¡ amOÝ`:&(V¡{Îmar` ~«m.1/1/9/6)
(5) EoÝÐmo d¡ amOÝ`:&(V¡{Îmar` ~«m.3/2/3/2)
230 Vedic View of ¹r¤ Jagann¢tha
(6) j̧ {h amOÝ`:, Vñ_mX² amOÝ`mo J«rî_o AmXYrV&(eVnW.2/1/3/5)
(7) EoÝЧ _mÜ`pÝXZ§ gdZ§, jÌ{_ÝÐ:, j{Ì`ofw h d¡ nedmo@^{dî`V²&(eVnW
4/4/1/18)
(8) j̧ dm Aíd:, {dS>Vo ao ned:&(V¡{Îmar` ~«m.3/9/7/1)
(9) jÌñ`¡VÐÿn§ `{ÕaÊ`_²&(eVnW.13/2/2/17)
(10) j̧ dm EVXmaÊ`mZm§ neyZm§, `X² ì`mK«:&(EoVao` ~«m. 8/6)
(11) j̧ d¡ àñVa:, {de BVa§ ~{h©:&(eVnW ~«m.1/3/4/10)
d¡í`-(1) OJVr N>ÝXm d¡ d¡í`:&(V¡{Îmar` ~«m.1/1/9/7)
(2) AÝZ§ d¡ {de:& (eVnW ~«m.2/1/3/8)
(3) {dS>do dfm©:, Vñ_mX² d¡í`mo dfm©ñdmXYrV& (eVnW ~«m.2/1/3/5)
(4) d¡ í dXo d § d¡ V¥ V r` gdZ§ , gd© { _X§ {dído X o d m:, Vñ_mV² gd© Ì ¡ d
ned:&(eVnW. 4/4/1/18)
eyÐ-(1) g em¡Ð§ dUm©_g¥OV nyfU_²&(eVnW.14/4/2/25)
(2) AgVmo dm Efgå^yVmo `ÀNy>Ð:&(V¡{Îmar` ~«m.3/2/3/9)
(3) Agyæ`©: eyÐ:& (V¡{Îmar` ~«m.1/2/6/7)
Mma dU© -
(1)&MËdmamo d¡ dUm©:-~«m÷U:, amOÝ`:, d¡í`:,eyÐ:&(eVnW.5/5/4/9)
(2) bmoH$mZm§ Vw {dd¥ÕçWª _wI-~mhÿ-é-nmXV:Ÿ&
~«m÷U§ j[Ì`§ d¡í`§ eyЧ M {ZadÎm©`V²&(_Zwñ_¥{V1/31)
gd©ñ`mñ` Vw gJ©ñ` JwßË`Wª g _hmÚw{V:Ÿ&
_wI~mhÿnÁOmZm§ n¥WH²$ H$å_m©Ê`_ën`V²Ÿ&(_Zwñ_¥{V1/87)
(3) {dàj{Ì`{dQ²>eyÐm _wI~mhÿénmXOm:Ÿ&
d¡amOmV² nwéfmÁOmVm ` AmË_mMma bjUm:Ÿ&(^mJdV nw.11/57)
(4) dŠÌmÚñ` ~«m÷Um: gåàgyVmñVÛjñV: j{Ì`m: nyd©^mJ¡:Ÿ&
d¡í`íMmodm}`©ñ` nX²ä`m§ M eyÐm: gd} dUm© JmÌV: gåàgyVm:&(dm_Z nw.79)
(5) VV: H¥$îUmo _hm^mJ ! nwZaod `w{YpîR>a !
~«m÷UmZm§ eV§ loîR>§ _wImXodmg¥OV² à^w:Ÿ&1Ÿ&
~mhþä`m§ j{Ì`eV§ d¡í`mZm_yéV: eV_²Ÿ&
nX²ä`m§ eyÐeV§ M¡d Ho$edmo ^maVf©^Ÿ&2Ÿ&
6.Puru¾a-S¦kta-verse-12 231
g Ed§ MVwamo dUm©Z² g_wËnmÚ _hmVnm:Ÿ&
AÜ`ú`§ gd©^Vy mZm§ YmVma_H$amoV² ñd`_²Ÿ&&3Ÿ&&(_hm^maV, empÝVnd© 207)
(6)_wIVmo@dÎm©V ~«÷ nwéfñ` Hw$éÛhŸ&
`ñVyÝ_wIÎdmÛUm©Zm§ _w»`mo@^yX² ~«m÷Umo Jwé:Ÿ&1Ÿ&
~mhþä`mo@dÎm©V j̧ j{Ì`ñVXZwd«V:Ÿ&
`mo OmVñÌm`Vo dUm©Z² nm¡éf: H$ÊQ>H$jVmV²Ÿ&2Ÿ&
{demo@dÎm©ÝV Vñ`modm}bm}H$d¥{ÎmH$ar{d©^mo:Ÿ&
d¡í`ñVXwX^ ² dmo dmÎmm© Z¥Um§ `: g_dÎm©VŸ&3Ÿ&
nX²ä`m§ ^JdVmo Oko ewlfy mY_© {gÕ`oŸ&
Vñ`m§ OmV: nwam: eyÐmo `X² d¥Ë`m Vwî`Vo h[a:&5Ÿ&(^mJdV nw.3/6)
(7) VV: gJ} ødîQ>ãYo {gg¥jmo~«©÷UñVw d¡Ÿ&
àOmñVm Ü`m`VñVñ` gË`{^Ü`m{`ZñVXmŸ&1Ÿ&
{_WwZmZm§ ghò§ Vw gmo@g¥OÛ¡ _wImÎmXmŸ&
OZmñVo øwnnÚÝVo gËdmo{к$m: gwMoVg:Ÿ&2Ÿ&
ghò_Ý`ÛjñVmo{_WwZmZm§ ggO© hŸ&
Vo gd} aOgmo{к$m: ewpî_UíMmß`ewpî_U:Ÿ&3Ÿ&
g¥îQ²>dm ghò_Ý`Îmw ÛÝÛmZm_yéV: nwZ:Ÿ&
aOñV_moä`m_w{к$m B©hmerbmñVw Vo ñ_¥Vm:Ÿ&4Ÿ&
nX²ä`m§ ghò_Ý`Îmw {_WwZmZm§ ggO© hŸ&
C{к$mñV_gm gd} {Z:lrH$m øënVoOg:Ÿ&5Ÿ&(dm`w nw.8/36-40)
(8) ~«m÷U j{Ì` {dem§ eyÐmUm§ M naÝVnŸ&
H$_m©{U à{d^º$m{Z ñd^mdà^d¡Jw©U¡:Ÿ&(JrVm18/41)
Verse 12
MÝÐ_m _Zgmo OmVíMjmo: gy`m} AOm`VŸ&
lmoÌmÛm`wíM àmUíM _wImXp½ZaOm`VŸ&
F$H²$(10/90/13,AWd©.19/6/7)-_wIm{XÝÐíMmp½ZíM
àmUmÛm`waOm`VŸ&
Moon was born from mana, sun from eyes. Air and
pr¢´a from ears and fire from mouth were born.
232 Vedic View of ¹r¤ Jagann¢tha
(Alternate)-From mouth Indra and agni and from pr¢´a
air were born.
Chandram¢=Moon. Manaso or manasah=From mind.
J¢tah=born. Chakºoh=From eyes.
S¦ryah or s¦ryo=Sun. Aj¢yata=were born.
¹rotr¢d=From ears. V¢yu=Air.
Pr¢´a=Energy, life, driving force.
Cha=And. Mukh¢d=From mouth.
Agni=Fire, a body of mass or energy (Agri=First born).
Explanation-Mana starts from the primordial desire of
Puru¾a to create. It was called ºvovas¤yasa (living in
vacuum) mana. Then it was field of galaxies in visible
universe and its image our galaxy-both with 1011 par-
ticles. Image of both is human mind with same number
of particles 1011. Thoughts are fluctuations in that field
caused by motion of moon. That field itself is calm and
tranquil like moon. So moon is born of mana.
Sun is centre of 5 stages of world tree-1.Svayambh¦
(whole world), 2.Parame¾°h¤ (galaxy), 3.Solar system,
4.Zone of moon orbit, 5.Earth. It is also source of light
for both lower and upper worlds. Light is means for
seeing so sun is from eyes of Puru¾a. Eyes are called
akºa which means axis also. Sun being at centre of cre-
ation process and source of life on earth is also the axis.
Ears-This is organ of hearing. Sound wave comes
through air to our ears and carry the wave energy. Thus
air and pr¢´a (energy) were born from ears. Motion
aspect of air is specifically called marut also. Sound from
all directions.
6.Puru¾a-S¦kta-verse-12 233
come to ears, eyes can see only forward. Thus direction
also are created from ears (next verse).
Mouth-This is source of food for body and source of sound
for outer world. Thus mouth is source of creation.
Indra-Creation started from energy spread everywhere
called Indra, which is in vacuum also-
ZoÝÐmX²F$Vo ndVo Ym_ {H$ÄMZ (F$H²$.9/96/6)
As it is in º¦nya (vacuum), it is ¹una. In popular word it
is ¹unasira. ¹una means dog also as it enters vacant
house. As king also, Indra is ¹un¢s¤ra as any property
without ownership vests in king.
ewZ§ hþd_o _YdmZ{_ÝÐ_² (F$H²$.3/30/22)
As learnt in modern physics, all matter particles are
waves of energy locked in a boundary. Thus all forms
are from Indra enclosed in boundary (m¢y¢)-
ê$n§ ê$n§ _Kdm ~mo^dr{V (F$H²$.3/53/8)
ê$n§ ê$n§ à{Vê$nmo ~^yd, BÝÐmo _m`m{^: nwaê$n B©`Vo (F$H²$.6/47/18)
BÝÐmo ê$nm{U H$arH¥$XMaV² (g_mdoX CÎma 9/7/3)
Agni-This is formed by word agri=first or prime. Thus it
is start of creation as blocks of matter or energy. Spread
in space is soma. Thus the 5 stages of world tree are 5
agni. Among them, last three-Sun,moon, earth have
mixed effect-so they are called tri-n¢-chiketa
(chiket=distinct)-
nÄMm½Z`mo `o M {ÌUm{MHo$Vm: (H$R> Cn.1/3/1)
Earth as densest last stage is specifically agni. First 8
dh¢ma are agni. In Indian hemisphere, India is first from
equator, so its ruler is Agni. This was source of food for
world, so it was called Bharata (see pages 116-118).
234 Vedic View of ¹r¤ Jagann¢tha
Thus Indra and Agni-both are mouth or source of cre-
ation.
Verse 13
Zmä`m AgrXÝV[aj§ erîUm} Úm¡: g_dV©VŸ&
nX²ä`m§ ^y{_{X©e: lmoÌmÎmWm bmoH$mZH$ën`Z²Ÿ&13Ÿ&
From navel (of Puru¾a) was created antarikºa (interme-
diate space or worlds), from head sky (bright) appeared.
Earth was from feet and directions from ear. That way
all lokas were made.
N¢bhy¢=From n¢bhi (navel). ¡s¤t=was.
Antarikºa=Which is seen (ikºa) in between (antar). In-
termediate space or lokas.
¹¤r¾´au=From º¤r¾a (=head).
Dyau=bright sky, it is root of words deva and dina (=day).
Samavartata=formed together.Padbhy¢m=From feet
(pada). Bh¦mi=Earth, ground. Diºah=Directions.
¹rotr¢t=From ears (=ºrotra). Tath¢=In this way, and.
Lok¢n=plural of loka (=world, people)-
bmoH$ñVw ^wdZo OZo (A_aH$mof 3/3/2)
Akalpayan=Kalpa=To imagine (=kalpan¢ as noun), to
create (as creation started from thought of God). Even
for man, all works originate from thought only. Kalpan¢
is random thought, sankalpa is purposeful, prakalpa is
plan and kalpa is actual creation-
g§H$ën_yb: H$må`mo d¡ `km: g§H$ën gå^dm:Ÿ&
d«Vm{Z `_Y_m©íM gd} g§H$ënXm: ñ_¥Vm:Ÿ& (_Zwñ_¥{V 2/3)
Sankalpa is root of all desired works and yaj®a is pos-
sible
6.Puru¾a-S¦kta-verse-14 235
only with sankalpa. Vrata (promised or planned work,
rituals), yama (restrictions), dharma (natural trait, good
deed)-all are stated to arise from sankalpa only.
Akalpayan=Created as in-
gy`m© MÝÐ_gm¡ YmVm `Wmnyd©_H$ën`V²Ÿ&
{Xd§ M n¥{Wdt MmÝV[aj_Wmo gwd:(Zmam`U Cn.14, F$H²$.10/190/3)
The Creator (or Holder of world) created Sun and moon
as before. He made the regions of Svah (sky), earth and
intermediate space.
Verse 14
`ËnwéfoU h{dfm Xodm `k_VÝdVŸ&
dgÝVmo@ ñ`mgrXmÁ`§ J«rî_ BÜ_: eaÕ{d:Ÿ&
When Devas extended the yaj®a of Puru¾a by havi (of-
fering), then 3 ¨tu (seasons) were given as 3 elements-
vasanta (spring)=¢jya (butter), gr¤¾ma (summer)=idhma
(firewood), ºarat (winter)=havi (food, puro²¢ºa=paro°h¢
in hindi).
Yat=which, when.
Puru¾e´a-By Puru¾a.
Havi¾¢=By havi . Havi means any food or consumption,
enjoyment. The desire for havi is called havas in He-
brew or old Arabic/Aramaic languages. In the pair of
Adam-Eve, Eve was enjoying the fruit, so she was called
Havva (=taking havi). This is offered as prepared food
puro²¢ºa which is bread with butter. This has become
paro°h¢ in Hindi.
Atanvata=extended.
Vasanta-Vasanta is the period in which agni partiles settle
in objects -`pñ_Z² H$mbo@p½ZH$Um: nXmW}fw dgÝVmo ^dpÝV g H$mbmo dgÝV:Ÿ&
236 Vedic View of ¹r¤ Jagann¢tha
Asya=Of this. ¡jya=Butter.
Gr¤¾ma=When the agni particles overpower and hold
the objects, that time is called gr¤¾ma-
`{ñ_Z² H$mbo@p½Za{Ve`oZ nXmWm©Z² J«g{V, J¥†m{V g H$mbmo J«rî_:Ÿ&
Idhma-Indhi=to burn, to glow. Idhma=Indh+mak. This
means indhana=firewood, fuel. Its synonyms are-Edha,
Idhma, Indhana, Idhas, samit (samidh¢)-(Amarako¾a, 2/
4/13)
¹arat-When agni particles are repeatedly worn out, that
period is called ºiºira (or ºarat).
nwZ: nwZa{Ve`oZ erUm© ^dpÝV `pñ_Z² H$mbo@{¾H$Um: g H$mbmo {e{ea:Ÿ&
Explanation-(1) §tu-This verse is classification of ¨tu.
§ta is dispersed matter without boundary or centre. Satya
is within a body with a centre. Spread of ¨ta is called
¨tu. This means season or zones of solar system having
similar temperature etc. Samvatsara is time of 1 year
when earth moves around sun in its curved orbit. It is
also the sphere around sun whose boundary is reached
by light from sun in 1 year. This is solar system, divided
into 6 zones like 6 seasons in 1 year.
(2) Seasons are divided into 3,5, 6, 7 seasons-
Ì`mo dm F$Vd: g§dËgañ`Ÿ& (eVnW ~«m.3/4/4/17)
fS² dm F$Vd: gådËgañ`& (eVnW ~«m.1/2/5/12)
qde{V eV§ (120) dm F$Vmoahm{Z&(H$m¡frV{H$ ~«m.11/7)
nÄM dm@F$Vd: gådVËgañ`& (eVnW ~«m.3/1/4/5)
gáÎm©d: gådËgañ`& (eVnW ~«m.6/6/1/14)
(3) Three seasons are vasanta (spring), gr¤¾ma (sum-
mer), ºarat (winter)-purely from view of temperature.
However, increase of heat causes evaporation and its
6.Puru¾a-S¦kta-verse-14 237
falling back on earth which is called var¾¢ (rains)-
`pñ_Z² H$mbo@p½Za{Ve`oZmoê$ B{V g H$mbmo dfm©:Ÿ&
AWdm-Ap½Z{^: àË`mhVm A½Z`: à{V_ypÀN>V© m Amnmo ^yËdm n¥{Wdr_{^df©pÝV
{gÄMpÝV B{V VXwnb{jV: H$mbmo dfm©:Ÿ&
This ends with winter. As it comes in the middle, var¾¢
is called all seasons and the year, or a country-both are
called var¾a-as this season gives food to all-
`Xm d¡ dfm©: {nÝdÝVo@W¡Zm: gd} Xodm gdm©{U ^yVmÝ`wnOrdpÝV (eVnW 14/
3/2/22) fpS²>^: nmO©Ý`¡dm© _méV¡dm© (new{^:) dfm©gw (`OV)o(eVnW.
13/5/4/28) dfm© d¡ gd©@F$Vd:(eVnW.2/2/3/7)
Taking var¾¢ as centre, 3 seasons are summer, rains,
and winter of 4 months each. 4 months of rains are
called ch¢turm¢sa, when sany¢s¤ stays at a place, other-
wise he is not tied to any place. The king also, stops his
journeys, tax collections, wars etc. so that cultivation is
not hampered. Physical activity of human beings is re-
stricted to exercise in closed arena called akh¢²a, de-
rived from the name of first month ¢¾¢²ha. Rathay¢tr¢
of Jagann¢tha marks starts of this season and season of
sports. Incidentally Los Angeles Olympics in 1996 tared
on the exact day of Rathay¢tr¢.
(4) 5 seasons are by joining hemanta-ºiºira-
nÄMÎm©dmo ho_ÝV{e{ea`mo g_mgoZ (EoVao` ~«m.1/1).
Hemanta-ºiºira are severe stages of ºarat-
`pñ_Z² H$mbo@{¾H$Um hrZVm§ JVm ^dpÝV g H$mbmo ho_ÝV:Ÿ&
`pñ_Z² H$mbo@{¾H$Um: nwZ:nwZa{Ve`oZ erUm© ^dpÝV g H$mb: {e{ea:Ÿ&
(5) §tu are pitaras or productive parents. A steady at-
mosphere is conducive for production. All 3 stages are
necessary-steady rise and decline of energy or heat. Or
238 Vedic View of ¹r¤ Jagann¢tha

rains areneeded for cultivation with summer and winter


on either side. Even the period of a woman when she is
ready to conceive is called ¨tu-period-
dgÝVmo J«rî_mo dfm©:-Vo Xodm F$Vd:Ÿ& eaÕo_ÝV: {e{ea:-Vo {nVa:Ÿ& `
Edmnyæ`©V@o Õ©_mg:, g Xodm:Ÿ& `mo@njr`ÝVo, g {nVa:Ÿ& Ahaod Xodm:, am{Ì: {nVa:Ÿ&
nwZa†: nydm©†o Xodm:, Anam†: {nVa:Ÿ& `ÌmoXJmdÎm©Vo Xodfo w V{h© ^d{V& AW `Ì
X{jUmdÎm©V,o {nV¥fw V{h© ^d{VŸ&... A_¥Vm Xodm: AnhV nmß_mZmo Xodm:Ÿ& _Ë`m©:
{nVa:, AZnhVnmß_mZ: {nVa:-B{VŸ& (eVnW.2/3/1/2-4)
Vñ_mV² {nV¥`kmo Zm_Ÿ& VX² dgÝVmo J«î_mo dfm©:, EVo Vo `o ì`OÝVŸ& eaÕo_ÝV
{e{ea:,EV C Vo `V² g_¡a`ÝVŸ&(eVnW.2/6/1/1)
fS²>dm F$Vd: {nVa:(eVnW.13/8/1/20)
F$Vd: Ibw Xodm: {nVa: (V¡{Îmar` ~«m.1/3/10/5)
{dMjUmX² aoVmo F$Vd Am^¥V§, nÄMXemV² àgyVmV² {nÍ`dVñVÝ_m nw§{g
H$Îm©`a} Üd_²Ÿ&...VÝ_ F$Vdmo A_Ë`©d Am^aÜd_²Ÿ&.. F$Vwampñ_, AmÎm©dmo@pñ_-
B{VŸ& (H$m¡fV{H$ Cn.1/3)
(6) Chart of division-
3 §tu-pitara 6 §tu-pitara Solar months
1.Gr¤¾ma-Pit¢ 1.Vasanta-Putra(somap¢) madhu-m¢dhava
(agni¾v¢tta) 2.Gr¤¾ma-Pit¢(¢jyap¢) ºukra-ºuchi
2Var¾¢-Pit¢maha 3.Var¾¢-Pit¢maha(Havirbhuja)nabha-nabhasya
(Barhi¾ada) 4.¹arat-Prapit¢maha (somasad) £¾a-¦rja
3¹arat-Prapit¢maha5.Hemanta-V¨ddha-pra-(barhi¾ad)saha-sahasya
(somasad) 6. ¹iºira-Ativ¨ddha-pra(agni¾v¢tta) tapa-tapasya
(7) Concept of time-This is the verse which intro-
duces the concept of time. When the objects show
change of form , we know that time is passing. Unclas-
sified steady change is towards decay only which is
nitya-k¢la (eternal time), describing kºara-puru¾a. The
cycle of creation from birth to death is divided into 3, 5,
6.Puru¾a-S¦kta-verse-14 239
or 7 stages called s¢ma-named after stages of start to
finish of a musical tune. This is described in detail in
Chh¢ndogya upani¾ad. In Git¢, chapter 3, seven stages
in creation cycle have been stated-
1.Akºara (Creator)--2.Brahma (Gross world)--3.Karma-
(work, visible motion)--4.Yaj®a (production of desired
objects)--5.Parjanya (pari=perimeter, surroundings, janya
=creative)--6.Anna (matter grains)--7.Bh¦ta (beings, ob-
jects)--1.Active form of Bh¦ta is again akºara.-
AÝZmX²^dpÝV ^yVm{Z nO©Ý`mXÝZgå^d:Ÿ& `kmX²^d{V nO©Ý`: `k: H$_©
g_wX^² d:Ÿ&14Ÿ& H$_© ~«÷moX^
² d§ {d{Õ ~«÷mja g_wX^
² d_²Ÿ&
Vñ_mËgd©JV§ ~«÷ {ZË`§ `ko à{VpîR>V_²Ÿ&15Ÿ&
Ed§ àd{V©V§ MH«§$ ZmZwdV©`Vrh `:Ÿ&(JrVm, AÜ`m` 3)
(8) The concept of §tu pitar (creative stage) has been
beautifully described by pa´²ita Madhsudan Ojha in his
book Pit¨-sam¤kº¢ (Jodhpur University)-
erVÎmw© _mgmíMËdmamo Ûm¡_mgm¡ gpÝYéÎmam¡Ÿ&
CîUÎmw© _mgmíMËdmamo Ûm¡_mgm¡ gpÝYéÎmam¡Ÿ&Ÿ&1&&
MVwaíMVwamo _mgmZ² ñdmË`_mg_H$mbV:Ÿ&
erVmoîUdfm©H$mbm»`m: gå^dÝË`¥VdñÌ`:Ÿ&&2Ÿ&&
erVH$mbmo dËgamÕª `må`JmobñW gyæ`©H$_²Ÿ&
CîU H$mbmo dËgamÕª gm¡å`JmobñW gyæ`©H$_²Ÿ&Ÿ&3&&
Á`oîR>m gÝZmËdåmdmñ`m Á`oîR>mgÝZm M ny{U©_mŸ&
Amä`m§MÝÐ_g: H$mbmo dËgao H$ënVo {ÛYmŸ&&4Ÿ&&
EH$ Ed F$Vmp½Zdm© gmo_Vmo õmgd¥{ÕV:Ÿ&
F$Vwam»`m`VofmoT>m F$Vm: gmo_mp½Z dm`d:Ÿ&&5Ÿ&&
dgÝV: g dgÝV: ñ`wì`©`eofm `Xm½Z`:Ÿ&
J«rî_: g `Ì J¥†r`w^y©VmÝ`ÝV~©{h~©bmV²Ÿ&&6Ÿ&&
dar`m§gmo@½Z`mo dfm© ñÌ` CX²Jm« ^bjUm:Ÿ&
240 Vedic View of ¹r¤ Jagann¢tha
CÎmam Ap½Z {ZJ«m^ bjU F$VdñÌ`:Ÿ&&7Ÿ&&
eaV² g Am`mX{YH§$ eræ`©ÝVo Vo@½Z`mo `V:Ÿ&
g ho_ÝVmo hm{g_ÝVmo dm`m¡ `ÌmJ«`mo ~{h:Ÿ&&8Ÿ&&
`Ìm½Z`mo@{Ve`: erUm©: ñ`w: {e{ea ñVw g:Ÿ&
BËW§ dm`m¡ gmo_Vmo@p½Zd©Õ©Vo@{n g hr`VoŸ&&9Ÿ&&
Verse 15
gßVmñ`mgÝn[aY`pñÌ: gßVg{_Y: H¥$Vm:Ÿ&
Xodm `Úk§ VÝdmZm A~ÜZÝnwéf§ new_²Ÿ&&15Ÿ&&
Devas tied the great Puru¾a as paºu in extending the
yaj®a with 7 paridhi (circumference) and 3 x 7 samidh¢
(fuel).
Sapta=7, sa is the 7th letter in ya group of devan¢gar¤
script. ¡san=were. Paridhayah-Plural of paridhi=which
holds within it-Boundary, circumference.
Tri-Three. Tri-sapta=three sevens, 3x7.
Samidhah=which burns easily(sam+idha)-Fuel, firewood.
K¨t¢h=Were done. Yad yaj®am=Which yaj®a.
Tanv¢n¢=Extending, further progress.
Abadhhnan=Tied.
Puru¾am=The Puru¾a, Paºum=The pa¾u.
Explanation-(1) World is described by 3 sevens. There
are 3 lokas in space, their map on earth surface and
image in each human beings. These are the 3 sevens
explained simultaneously by vedas. Thus the root
Atharva-veda starts with-
`o {ÌfßVm: n[a`pÝV {dídm:Ÿ& (AWd© 1/1/1)
Words are surrounded by these three sevens.
(2) Various triples-Three groups of seven chhandas
after 5 m¢ chhandas-7 Jagat¤ chhandas from g¢yatr¤
6.Puru¾a-S¦kta-verse-15 241
to jagat¤, 7 Ati-chhandas from ati-jagat¤ to ati-dh¨ti, 7
k¨ti-chhandas. In all, these 26 chhandas have given rise
to Roman script with 26 letters, in which 25 letters are
elements of s¢nkhya darºana and X is extra letter.
(3) Some sevens are-
7 lokas as vy¢h¨ti before g¢yatr¤ mantra-Bh¦, bhuvar,
svah, mahar, janah, tapah, satya.
P¨thiv¤, antarikºa, dyu, and 4 directions.
Mitra, P¦¾¢, Aryam¢, Tva¾°¢, Bhaga, Indra, T¢rkºya, 7
Marudga´a.
Seven flames of agni giving rise to 7 pr¢´a, 7 lokas
etc-H$mbr H$ambr M _ZmoOdm M, gwbmo{hVm `m M gwYy_«dUm©Ÿ&
ñ\w${b{“Zr {dídéMr M Xodr, bobm`_mZm B{V gßV {Oˆm:(Ÿ1/2/4)
gßV àmUm: à^dpÝV Vñ_mV², gßVm{M©f: g{_Y: gßV hmo_m:Ÿ&
gßV B_o bmoH$m `ofw MapÝV àmUm, Jwhme`m {Z{hVm: gßV gßVŸ&8Ÿ&
AV: g_wÐm {Ja`íM gd}@ñ_mËñ`ÝXÝVo {gÝYd: gd©ê$nm:Ÿ&
AVíM gdm© AmofY`mo agíM, `oZf¡ ^yVp¡ ñVîR>Vo øÝVamË_mŸ&9Ÿ&(_wÊS>H$2/1)
Here, 7 tongues of agni are stated, but in º¢nti-p¢°ha,
14 are stated. 7 tongues are for intake (as in G¤ta,11/
30-lelihyase). Fluctuations of mind (or world with 10 11
galaxies or of galaxy with 10 11 stars) include 7 tongues
of ejection (angir¢, ang¢ra=flame). These are 14 traits
of mind-
Ap½Z {Oˆm _Zd: (F$H²$ 1/89/7, dm.`Ow.25/20)
I.e. Manu (traits of mind are tongues of agni, or tongues
of agni are 14 (Manu=14).
Seven rays of sun, called horses also-
`ñgßVapí_[a{VŸ& gßV øoV Am{XË`ñ` aí_`: (gßVapí_:=BÝÐ:=Am{XË`:)-
O¡{_Zr` Cn.~«m.(1/29/8)
242 Vedic View of ¹r¤ Jagann¢tha
g Ef (Am{XË`:) gßVapí_d©f¥ ^ñVw{dî_mZ²(O¡{_Zr` Cn.~«m.1/28/2)
(ho Aíd ! Ëd§) gpßVa{gŸ& (VmÊS>ç _hm ~«m.1/7/1)
Amew: gpßV[aË`mhŸ& Aíd Ed Od§ XYm{VŸ& Vñ_mËnwamewaídmo@Om`VŸ& (V¡{Îmar`
~«m.3/8/13/2)
Air, Indra also are called 7 hot¢ etc.
dm`w: gpßV:Ÿ&(V¡{Îmar` ~«m.1/3/6/4)
BÝÐ: gßV hmoVmŸ& (V¡{Îmar` ~«m.2/3/1/1)Ÿ
BÝÐ: gßV hmoÌmŸ& (V¡{Îmar` ~«m.2/2/8/5)
BpÝÐ`§ d¡ gßV hmoVm (V¡{Îmar` ~«m.2/2/8/2)
Vñ_¡ (~«÷Uo) gßV_§ hÿV: àË`ûm¥UmoV²Ÿ& g gßVhÿVmo @^dV²Ÿ& gßVhÿVmo h d¡
Zm_¡f:Ÿ& V§ dm EV§ gßVhÿV§ gÝV_²Ÿ& gßVhmoVoË`mMjVo namojoUŸ& namoj{à`m Bd
{h Xodm:Ÿ&(V¡{Îmar` ~«m.2/3/11/2)
gm¡å`mo@Üda: gßVhmoVw:({ZXmZ_²)Ÿ& (V¡{Îmar` ~«m.2/2/11/6)
A`©_m gßVhmoV¦Um§ hmoVmŸ&(V¡{Îmar` ~«m.2/3/5/6)
Maruts are in group of 7x7-
gßV gßV(7 C7=49) {h _méVm JUm: (dm.`Ow.17/80-85, 39/7)-
eVnW ~«m. (9/3/1/25)Ÿ&
(4) 7 pr¢´a in 4 caves-See Mu´²aka Up.(2/1/8) at pre-
vious page.
Brhma-randhra (all pr¢´a)
Head cave-1.Ears 2-Soma -of Parame¾°h¤ (33 aharga´a)
(Vij®¢n¢tm¢) 2.Lips-2-¡ditya-of Dyu (21)
3.Nose-2-V¢yu-of Antarikºa (15)
4. Mouth-1-Agni-of Earth (9)
Neck-Pr¢´a-Mana
Chest cave- 1.Hand-2-Soma
(Pr¢´¢tm¢) 2. Breast-2 ¡ditya
3. Lungs-2-V¢yu
4. Heart-1-Agni
6.Puru¾a-S¦kta-verse-15 243
Heart-Vy¢na-Mana
Stomach cave-1.Liver-pancrea-2-Soma
(Vy¢n¢tm¢) 2. Clome-2-¡ditya
3.Kidney-2-V¢yu
4.Navel-1-Agni.
Navel-Ap¢na v¢yu
Hip cave- 1.Hips-2-Soma
(ap¢n¢tm¢) 2.urin,stool paths-2 ¡ditya
3.Testicles-2-V¢yu
4.Central hole at bottom-1-Earth
Central hole(m¦larandhra)
Bird shape of 7 ¨¾i -pr¢´a in each cavity is in ¹atapatha
br.(6/1/1)-
Head
neck
4 ¢tm¢
right 1 2 left
side 1 navel side 2
3 4
m¦la dv¢ra

1.tail

Triangular hip bone


(4) Material link to 7th generation-There are 3 types of
link of a man with his past or future generations-
Pi´²a (matter)-upto 7th gen.
Udak (water)-upto 14th gen.
§¾i (string, link of genetic information)-upto 21st gen.
244 Vedic View of ¹r¤ Jagann¢tha
Seven generation link is indicated at many places
dËgo ~îH$`o{Y gßVVÝVyZ² {dVpËZaoH$d` lmoVdm C(F$H²$1/164/5)
gßV japÝV {eedo _éËdVo {nÌo nwÌmgmo Aß`drdVÝZ¥V_²(F$H²$.10/13/5)
Details may be seen in ¹r¢ddha-Vij®¢na by Pt. Motilal
Sharma, Rajsthan Patrika Prakashan, Jaipur, or Pit¨
Samikº¢ by Pt. Madhus¦dana Ojha, Jodhpur University.
Modern biology tells that 23 pairs of chromosomes are
inherited by men from parents. 10 are inherited from
own deeds in earlier lives-puru¾a is built in 10 nights
(pages-74, 75,199). 28 units are gathered from motion
of moon in 28 nakºatras. All these units are called saha
( §k.10/56/5,5/3/9 etc.). 56 heredetary (10 from own
lives + 46 from parents) or 46 sahas last till 7th genera-
tion in division-56(46), 28(23), 14(12), 7(6), 4(3), 2,1.-
-Figers within brackets are chromosome divisions.
Verse 16
`koZ `k_`OÝV XodmñVm{Z Y_m©{U àW_mÝ`mgZ²Ÿ&
Voh ZmH§$ _{h_mZ: gMÝV `Ì nyd} gmÜ`m: gpÝV Xodm:Ÿ&&
Devas worshipped yaj®a through yaj®a only. Those were
the first dharmas. Those great men reached the top
(n¢ka =pole of the sphere of solar system). In n¢ka of
earth (north of India), the S¢dhya lived, who were devas
in earlier period.
Yaj®ena-By yaj®a.
Yaj®am=to yaj®a.
Ayajanta=Verb of yaj®a in past tense, did yaj®a or wor-
shipped by this.
Devas-A civilized race of past, persons trying salvation.
6.Puru¾a-S¦kta-verse-16 245
T¢ni=Those, Dharm¢´i=Dharmas, conduct, its rules.
Pratham¢ni=The first. ¡san=were.
Te=They, Ha=only, definitely,etc.
N¢ka=Vaiku´°ha (place of Vi¾´u) or the great axis
(ku´°ha =kh¦´°a-pole for tying cattle etc.). Mathemati-
cally, this is the pole (dhruva) of the sphere of solar
system. Dhruva word is used for pole of sphere of earth
extended in space. For solar sphere, north pole is called
Kadamba and south pole kalamba. On that analogy,
anchor of a ship is also called kalamba (column) as it
goes down. The port town is also kalamba (Colombo in
Srilanka). The men in shipping profession are kalanja
and their country is Kalinga. The top man or their king
will be Kadamba which was name of kings of Orissa or
Karn¢°aka westcoast, Goa.
Mahim¢nah=Persons achieving greatness (mahim¢).
Sachantah=Collector, achievers.Yatra=where,
P¦rve=Earlier. S¢dhya-S¢dhana=Implement, completion
of task or project. S¢dhya=Person who implements or
achieves the task (See verse 9 also at page 220-221).
Prior to yuga of Devas starting with Sv¢yambhuva manu
in 29,000 BC (see pages 89-95). V¢yu pur¢´a (31/3-5,
29) tells that there were Y¢ma devas who created the
system of yaj®a. There were three groups among them-
Triptimanta, Tvi¾imanta, and Brajakula. Triptimanta were
in 3 sub-groups-Ajita, Jita-Ajita, Jita. Jita group had 12
branches of 12 kal¢ (arts), Tvi¾imanta were rulers and
Vaiºya (traders, cultivators) and workers were Brajakula.
These tribes later on became Ma´ij¢, divided into 4
246 Vedic View of ¹r¤ Jagann¢tha
groups-12 S¢dhyas (like Brahma´as), 120 Mah¢r¢jika
(Kºatriya, rulers), 64 ¡bh¢svara (Vaiºya) and 36 Arti-
sans Tu¾ita of 2 groups-Ap¦rva, Pratir¦pa. Ma´ij¢ were
centered in China. Language of China with symbols for
each word started by Brahm¢ and grammer explaind by
B¨haspati still exists.
Santi-Are. P¦rve-In east, in beginning.
Explanation-(1) Yaj®a-This can be defined as prodution of
desired objects in a cycle (pages 18,28). Aja of 4 feet is se-
quence of 4 yaj®as, used for next stages. The control by con-
scious puru¾a is ºiro-yaj®a (head)-5th stage. Practically culti-
vation is the main yaj®a which sustains people. This is in cycle
of solar year (samvatsara), so samvatsara is called yaj®a
(¹atapatha Br.1/2/5/12, 2/2/2/4,11/1/1/1,etc.). The
samvatsara zone of sun (sphere of 1 light year) is place of
creation in space, so that too is yaj®a. Food produced from
cultivation is used by men, who do their works in daily,
weekly, monthly or annual routine. Works by individuals is
consumed by factories, institutes, society etc. for their yaj®a.
Finally, al these contribute to the running of the country. This
is the real meaning of worshipping yaj®a by yaj®a.
(2) Yaj®a can be classified in many ways. There are
many divisions of 5, so yaj®a is called P¢¬kta (in 5s).
Eternal yaj®a of nature can be classifed in 5 classes-
1.P¢ka-yaj®a, 2.Havir-yaj®a, 3. Mah¢-yaj®a, 4.Ati-yaj®a,
5.¹iro-yaj®a
1 P¢ka yaj®a are of 7 types-1. A¾°ak¢, 2. Anva¾°ak¢,
3.P¢rva´a-ºr¢ddha, 4.¹r¢va´¤, 5. ¡grah¢ya´¤, 6.Chaitr¤,
7. ¡ºvayuj¤.
6.Puru¾a-S¦kta-verse-16 247
2. Haviryaj®a are of 13 types-
1.I¾°i-yaj®a-7 2. Paºu-bandha-4 3.Pitrya-yaj®a-2
1.Agny¢dh¢na 1.Nig¦²ha 1.Pit¨-yaj®a
2. Agnihotra 2. Agn¤¾om¤ya 2.Mah¢-Pit¨-yaj®a
3.Darºp¦r´am¢sa 3.Sautr¢ma´¤ ---------
4.Ch¢turm¢sa 4.Chayan¤ya
5.¡graya´a -----------
6.I¾°yayana
7.K¢mye¾°i
3. Mah¢yaj®a-1.Somayaj®a-of 4 types-
1.Ek¢ha, 2.Ah¤na, 3.Ayanasatra,4.R¢trisatra, 4.Mah¢satra
1.Ek¢ha (of 1 day) has 7 natural (pr¢k¨tika) and 58
Vaik¢rika varieties. 7 natural are-
1Agni¾°oma, 2.Atyagni¾°oma, 3.Ukthyastoma, 4.½o²aº¤
stoma, 5.Atir¢tra-stoma, 6.V¢japeyastoma, 7.
¡ptory¢ma stoma.
2. Ah¤na (of more than a day)-Total is of 36 types as-
Of 2 days-5 types, 10 days-2
Three days-15 12 days-2
four days-2 7 days-1
5.Days-4 8 days-1
6.Days-2 9 days-1, 11 days-1
3. Ayanasatra are of 35 types as-
Main Jyoti¾¢mayana-10, Additional-4
Vaik¢rika-3, Vaiºe¾ika-3, T¢paºchitta-3, Bahu-
s¢mvatsarika-8,, S¢rasvata-4, Dv¢r¾advata-1
4. R¢tri-yaj®a are of 32 types.
5. Mah¢satra is of 5 types-1.Bh¦tayaj®a, 2. Manu¾ya-
yaj®a,
248 Vedic View of ¹r¤ Jagann¢tha
3.Devayaj®a, 4. Pit¨yaj®a, 5. Brahmayaj®a.
Sur¢yaj®a is of 2 types of Sautr¢ma´i-1.Kokila,
2.Charaka.
4.Atiyaj®a-is of 4 types-1.Medhayaj®a (specially for
R¢jar¾is) 2. R¢jas¦ya (specially for RaÃj¢-king)
3. V¢japeya (for Br¢hma´a)
4. Agni-chayana (for Brahmar¾i)
Medha yaj®as-1.Aºvamedha, 2. Gomedha,
3.Puru¾amedha, 4. Sarvamedha
5. ¹iroyaj®a-1.Dharma-y¢ga, 2.Pravargya-y¢ga, 3.
Samr¢°-y¢ga, 4. Mah¢v¤rop¢sana.
(3) 18 yaj®as-They are called 18 weak boats in
Mu´²aka-
ßbdm øoVo AÑT>m `kê$nm AîQ>mXemoº$_da§ `ofw H$_©Ÿ& (_wÊS>H$ Cn.1/2/7)
17 yaj®as are indicated by words of 4,4,5,2,2 letters;
18th is sarva (all) yaj®a-
MVw{^©íM MVw{^©íM Ûmä`m§ nÄM{^aod MŸ&
hÿ`Vo M nwZÛm©ä`m§ Vñ_¡ `kmË_Zo Z_:Ÿ&&
Amolmd` AñVwlm¡fQ²> `o`Om_ho `O, dm¡fQ²>Ÿ&
1,2,3,4 5,6,7,8 9,10,11,12,13 14,15 16,17
As per stoma (zones of various aharga´a radius), 18
yajn“ are-7 p¨¾°hya (surface) stoma-3,15,17,21,27,33.
7-Jyoti (brightness) stoma-Agni, Atyagni, Ukthya,
Atir¢tra, V¢japeya, ¡ptory¢ma
3-Chhandom¢ stoma-24(g¢yatra),44 (tri¾°up), 48 (jagat¤),
Mah¢vrata-25th stoma, Sarva (all) yaj®a stoma
(4) As per constituent material, yaj®a is of two types-
1.Consumption of soma (by agni), 2. Chiti (arrange-
ment) of agni.
6.Puru¾a-S¦kta-verse-16 249
Both yaj®a in nature are related to the samvatsara agni
which is Praj¢pati. The soma from parame¾°h¤ is con-
sumed by it. That soma is of 4 types-r¢j¢, v¢ja, graha,
havi. The yaj®a of these are havir-yaj®a (darºp¦r´am¢sa),
graha-yaj®a, v¢japeya, r¢jas¦ya.
(5) Practical meaning- All these yaj®a are classified
as per zones of space and creation processes there.
Yaj®a in human body is centered around 5 sheaths of
body having 5 chakras in spinal chord as centre. Physi-
cally, personal and family yaj®a are daily and weekly
acts-like cooking and eating of food, cleaning house,
serving neighbours and animals, guests etc. Social yaj®a
is production of grain, materials, their supply etc. Na-
tion yaj®a is collection of revenue and running the state
which is r¢jas¦ya as may be seen in example of
Yudhi¾°hira in Mah¢bh¢rata. Aºvamedha yaj®a is free
movement of aºva or free transport and communication
in country. Within human body, it is un-blocked flow of
pr¢´a as it was done for Putra-k¢me¾°i-yaj®a for birth of
children to king Daºaratha-V¢lm¤ki R¢m¢ya´a,
b¢lak¢´²a. In that aºvamedha, no horse had moved in
India with army support, it was for re-juvenating the
body of king who was of 149 years of age. V¢japeya is
to increase the strength of country-by education, pro-
duction, military might etc. in modern terms. Haviryaj®a
is production and supply of food.

*****
250 Vedic View of ¹r¤ Jagann¢tha
Uttara-N¢r¢ya´a-Anuv¢k
Verse 1
AX²ä`: gå^¥V: n¥{Wì`¡ agmÀM {dídH$_©U: g_dÎm©VmJ«oŸ&
Vñ` ËdîQ>m {dXYÐÿn_o{V VÝ_Ë`©ñ`XodËd_mOmZ_J«o Ÿ&17Ÿ&
Viºvakarm¢ (Maker of world) made the earth from wa-
ter and its rasa (essence). The Architect (Tva¾°¢) him-
self is in form of world. He is first Deva of the Martya
(decaying-kºara) world from its birth.
Adbhyah=From waters.
Sambh¨tah-Formed by collection of matter.
P¨thivyai=For earth.
Ras¢t cha=and from rasa.
Viºvakarma´ah=Of Viºvakarm¢ (maker of world).
Agre=First, before all.
Tasya=His, Tva¾°¢=Architect of world.
Vidadhat=Held or took (forms of world)
R¦pam=Forms, Eti=Gets, obtains.
Martyasya=Of martya (mortal, decaying world).
Devatvam=Quality of Deva.
¡j¢nam=from birth.
Explanation-Sequence of creation is-Mana of the
Puru¾a-sky, air, fire, water, earth-O¾dhi-Anna-puru¾a
(man) is with anna and rasa (page 45). O¾adhi means
plants which die after first fruits only like rice, wheat
etc. Vanaspati is plant giving fruits each year, e.g. mango,
apple. Anna is any matter of consumption.
Another aspect is that the created world is not different
from Creator. The Architect himself has taken various
forms
6.Puru¾a-S¦kta-verse-18 251
seen in world.
Vñ_mÛm EVñ_mXmË_Z AmH$me: gå^yV:Ÿ& AmH$memÛm`w:Ÿ& dm`moap½Z:Ÿ&
A½Zoamn:Ÿ& AX²ä`: n¥{WdrŸ& n¥{Wì`m Amofl`:Ÿ& AmofYrä`mo@ÝZ_²Ÿ& AÝZmËnwéf:Ÿ&
g dm Ef nwéfmo@ÝZag_`:Ÿ& (V¡{Îmar` Cn.2/1/3)
g VnñVßËdm BX ±² gd©_g¥OV `{XX§ {H$ÄMŸ& VËg¥îQ²>dm VXodmZwàm{deV²Ÿ&
VXZwà{dí` gÀM Ë`ÀMm (g+Ë`) ^dV²Ÿ& {Z麧$ Mm{Z麧$ MŸ& {Zb`Z§
Mm{Zb`Z§ MŸ& {dkmZ§ Mm{dkmZ§ MŸ& gË`§ MmZ¥V§ M gË`_^dV²Ÿ& `{XX§ qH$ MŸ&
VËgË`{_Ë`mMjVoŸ& (V¡{Îmar` Cn. 2/6/3)
He is the divinity (deva essence) among mortal beings
and the world. He is the first born.
Verse 2
doXmh_oV§ nwéf§ _hmÝV_m{XË`dUª V_g: nañVmV²Ÿ&
V_od {d{XËdm@{V_¥Ë`w_o{V ZmÝ`: nÝWm {dÚVo@Zm`Ÿ&18Ÿ&
I know that Puru¾a who is beyond that great darkness
and bright like ¢ditya (of three types-Aryam¢, Varu´a,
Mitra). Only by knowing him, a man can cross death.
There is no other way for emancipation.
Veda=I know. Aham=I, Etam=That. Puru¾am=that
puru¾a.
Mah¢ntam=Bigger, great.
Tamasah=of darkness. Parast¢t=Beyond.
¡ditya=Initial form of world structures-start of world is
Aryam¢, of galaxy it is Varu´a, and Mitra of solar sys-
tem (pages 70-71).
Var´am=Colour, brightness.
Tam eva=Him only. Viditv¢=by knowing.
Ati m¨tyu=Beyond death. Eti=Obtains.
Na anyah=No other, Panth¢=paths. Vidyate=exists.
Ayan¢ya=For motion.
252 Vedic View of ¹r¤ Jagann¢tha
Verse 3
àOmn{VíMa{V J^} AÝVaOm`_mZmo ~hþYm {dOm`VoŸ&
Vñ` `mo q Z n[aní`pÝV YramñVpñ_Z² h VñWw ^ w © d Zm{Z
{dídmŸ&19Ÿ&
Praj¢pati moves within each womb. Without being born,
he is born as many. Only Dh¤ra (patient, yog¤ ) can see
that source. Within That only, all the viºva (closed,
independant and complete systems of 13 levels) and
Bhuvana (conscious beings of 14 levels) exist.
Charati=moves, Garbhe=in womb(s). Anntah=within.
Aj¢yam¢no=Not born. Bahudh¢=in many ways.
Vij¢yate=is born or created.Yoni=Place or source of birth.
Dh¤r¢h=plural of dh¤ra=patient. Dh¤ra is defined as a
person who is balanced in opposite extremes, no illu-
sion by changes and maintaining balance in all situa-
tions-Xo{hZmo@pñ_Ý`Wm Xoho H$m¡_ma§ `m¡dZ§ OamŸ&
VWm XohmÝVaàmpßVYuañVÌ Z _wø{V&13Ÿ&
`§ {h Zì`W`ÝË`oVo nwéf§ nwéff©^Ÿ&
g_Xw:IgwI§ Yra§ gmo@_¥VËdm` H$ënVo&15& (JrVm, AÜ`m` 2)
g_Xw:IgwI: ñdñW: g_bmoîQ>mí_H$mÄMZ:Ÿ&
Vwë`{à`m{à`mo YrañVwë`{ZÝXmË_g§ñVw{V:Ÿ&(JrVm.14/24)
Tasmin=In that. Ha=Only, certainly.
Tasthu=Situated, placed.
Bhuvan¢ni=all bhuvana (14 levess of conscious beings)
Viºv¢-Worlds. Any object from particle, atom, cell size
to earth, galaxy is a world with 3 criteria-It is closed,
complete and almost independent of outside world.Viº
means to enter an enclosure.There are 13 levels of viºva.
6.Puru¾a-S¦kta-verse-19 253
So viºva indicates number 13. Higher worlds are suc-
cessively 107 times the size of man-earth, solar system,
galaxy, universe. Due to proximity of moon, sphere con-
taining moon’s orbit is another level of world. Starting
from root universe, there are 5 levels (parvas) of world
till earth, called reversed tree. Human vertebra has 5
chakras being images of these 5 levels (page 43-47).
Thus, man is 6th viºva. 7 viºvas smaller than man are
successively smaller in ratio of 105 Limit of resolution of
human eye is about this part of man-size, so 10 5 is
called lakºa (=to see). Thus, 13 viºvas are depicted as
reversed tree. Seven lower worlds are--
1.Kalila Cell 10 -5 m
2.J¤va Atom 10 -10 m
-15
3.Ku´²alin¤ Nucleus 10 m
-20
4.Jagat Particles 10 m
-25
5.Deva-d¢nava Quarks 10 m
6.Pitar Proto-type 10 -30 m
7.§¾i(4) String 10 -35 m
Jagat is functional,creative,conscious element. As a
functional and conscious element, it is called puru¾a.
Puru¾a is of four levels. Undifferentiated, uniform, ho-
mogenous source of world is called Par¢tpara (Para=
highest, Par¢t=beyond that, beyond description). That
is called rasa. It is same in deºa (place), k¢la (time),dik
(direction), so called trisatya.. In modern astrophysics,
254 Vedic View of ¹r¤ Jagann¢tha
this is called perfect cosmological principle, i.e. universe
as a whole is homogenous (same density everywhere),
isotropic (same in every direction), steady (same in all
times), in so-called Steady-state-theory.
gyú_m{Vgyú_§ H${bbñ` _Ü`o, {dídñ` òîQ>ma_ZoH$ê$n_²Ÿ&
{dídñ`¡H§ n[ado[îQ>Vma§ kmËdm {ed§ empÝV_Ë`ÝV_o{VŸ&(ídoVmídVaCn.4/14)
Viºva is closed with a creator. It can be of cell (kalila) size.
dmbmJ« eVgmhò§ Vñ` ^mJñ` ^m{JZ:Ÿ&
Vñ` ^mJñ` ^mJmÕª VËj`o Vw {ZaÄOZ_² Ÿ&&(Ü`mZ{dÝXw Cn{ZfX 4)
Lower worlds start with b¢l¢gra (Hair-end of 10 -6 meters)
sized cell and are successively smaller by 1 lakh times
from man. Lowest size is §¾i. Next 3 stages are-
F${fä`: {nVamo OmVm: {nV¥ä`mo XodXmZdm:Ÿ&
Xodoä`íM OJËgdª Ma§ ñWmÊdUwnyd©e:Ÿ&&(_Zwñ_¥{V 3/201)
Jagat is functional, creative, abstract, conscious-
OJ‚mrdZ§ OrdZmYma^yV_²Ÿ&(ZmaXn[ad«mOH$mon{ZfX² 4/50)
OJËàöî`Ë`ZwaÁ`Vo M& (JrVm 11/36), OJV:emídVo _Vo& (JrVm 8/16)
OJVì`ŠV_y{Îm©Zm& (JrVm 9/4),&OJ{Ûn{dÎm©Vo &(JrVm 9/10)
Three satyas-gË`d«V§ gË`na§ {V«gË`§ gË`ñ` `moqZ {Z[hV§ M gË`o Ÿ&
gË`ñ` gË`§ F$VgË`ZoV«§ gË`mË_H§$ Ëdm§ eaU§ ànÞm:(^mJdV nw.10/2/
26)
Modern cosmology theories can be seen in-Universe
Around Us-by J.V.Narlikar-Oxford University Press.
Quantum Mechanics and other theories of Physics are
in-Lectures in Physics-by Richard P.Feynman-Narosa
Publishers, Delhi.
6.Puru¾a-S¦kta-verse-20 255
Verse 4
`mo Xodoä` AmVn{V `mo XodmZm§ nwamo{hV:Ÿ&
nydm} `mo Xodoä`mo OmVmo Z_mo éMm` ~«m÷`oŸ&20Ÿ&
I worship that radiant Brahma who gives light to devas
and who is before them for their benefit. He was born
before all devas.
Yo=Who. Devebhyah=from devas.
¡tapati=Heats, works hard, gives light.
Dev¢n¢m=Of devas.
Purohita=Pura=in front, hita=benefit. Who remains in
front for doing good. Priest, advocate, guide etc.
P¦rvo-Before, J¢tah=Was born. Namo=Salute, worship.
Ruch¢ya=For bright or beautiful.
Brahmaye=For Brahma.
Verse 5
éM§ ~«m÷§ OZ`ÝVmo Xodm AJ«o VX~«wdZ²Ÿ&
`ñËd¡d§ ~«m÷Umo {dÚmÎmñ` Xodm AmgZ² deoŸ&21Ÿ&
Devas visualized bright Brahma and told him first that
all devas are under the control of Brahma knower who
understands His eternal form.
Rucham br¢hmam= of Bright Brahma
Janayanto=Creating. Tad abruvan=Told that.
Yastu=Who so ever. Evam=this.
Br¢hma´a=Highest cate born from mouth of Puru¾a,
knower of Brahma.
Vidy¢t=Knew. Vaºe=In control of.
256 Vedic View of ¹r¤ Jagann¢tha

Verse 6
lríM Vo bú_ríM nËÝ`mdhmoamÌo nmíd} ZjÌm{U ê$n_pídZm¡
ì`mÎm_² BîUpÝZfmUm_w§ _ BfmU gd© bmoH§$ _ BfmUŸ&22Ÿ&
¹r¤ and Lakºm¤ are your wives, day-night are your sides,
nakºatra (stars or their groups) are your body or form.
Aºvin (pair of earth-dyu) are your open mouth. Give
desired objects. Take me to the supreme state. Give me
happiness of the world.
¹r¤ and Lakºm¤- bot indicate wealth or possessions. But
¹r¤ is invisible energy, zeal, efficiency, fame, happiness,
peace of mind etc. Lakºm¤ is visible like money, house,
land, vehicles, foodgrains, cattles etc.-
``m OZ: gd©OZml`Ur`mo ^d{V gm lr:Ÿ& lr`Vo ``m gm lr: gån{XË`W©:Ÿ&
``mnoú`Vo Ñí`Vo OZ¡: gm bú_r: gm¡ÝX`©{_Ë`W©:Ÿ& gdm©Za¡ noú`oU l`Vo h[a¨ `m
gm lr: jrag_wÐ_ÝWZmXm{d^y©Vm ^JdVr lr:Ÿ& `Ûm lr`Vo lrh[aUm_{n gm
lr:Ÿ& VXml`UmXod lr`Vo gd£JU ©w :¡ gm¡ÝX`©_mYw`m©{X{^: `m gm lrŸ:&
bú`Vo Ñí`Vo gd£`m© gm bú_r: emo^mŸ& AWdm bî`Vo@A{^bî`Vo gd£`m© gm
bú_r:Ÿ& `Ûm bî`Vo h[aUm `m gm bú_r:Ÿ&
Aho-r¢tri-Ahar=day, r¢tri=night. These are two directions of
change. Creation of world from formless is called day of
Brahm¢ and dissolution of the world again in its source is night
of Brahm¢, both of 1000 yugas (G¤t¢, chap.8)-
ghò`wJn`©ÝV_h`©X~² ÷« Umo {dXw:Ÿ& amqÌ `wJghòmÝVm§ Vo@hmoamÌ{dXmo OZm:(Ÿ17)
Aì`º$mX² ì `º$`: gd} à^dÝË`hamJ_o Ÿ & amÍ`mJ_o àbr`ÝVo
VÌ¡dmì`º$g§kHo$(Ÿ18)
This has been called darºa-paur´am¢sa also. Darºa is
seeing (of new moon) which is start of creation as bright
phase of moon starts increasing from that. Its opposite
6.Puru¾a-S¦kta-verse-22 257
decline starts from paur´m¢sa (full moon). It has been called
Sambh¦ti (creation) and vin¢ºa (destruction) in £º¢v¢sya
upani¾ad or sa®chara-patisa®chara (actions in forward and
opposite directions) in s¢¬khya philosophy.
In cycle of 1 year, northward motion of sun is day of 6
months as light and heat of sun increases (in north hemi-
sphere) in this period. Southward motion for 6 months
is night. At start of night, rathay¢tr¢ is done. Earlier, it
was rule of asuras-then year started from south motion
of sun or rains. The actions in opposite direction of
several types are given in G¤t¢ (8/24-26)-
Ap½ZÁ`mo{© Vah: ewŠb: fÊ_mgm CÎmam`U_²Ÿ&
VÌ à`mVm JÀN>pÝV ~«÷ ~«÷{dXmo OZm:Ÿ&24Ÿ&
Yy_mo am{ÌñVWm H¥$îU: fÊ_mgm X{jUm`Z_²Ÿ&
VÌ MmÝÐ_g§ Á`mo{V`m}Jr àmß` {ZdV©VoŸ&25Ÿ&
ewŠbH¥$îUo JVr øoVo OJV: emídVo _VoŸ&
EH$`m `mË`Zmd¥{Îm_Ý``mdV©Vo nwZ:Ÿ&26Ÿ&
Nakºatra=stars. Groups of stars, galaxies and small bod-
ies of planets (b¢lakhilya) at 60 AU from sun are 3 lev-
els of nakºatras (pages 51-52, 158-159). These are the
visible body of Praj¢pati.
Aºvinau=aºvin pair. They are pair of sky -earth which
give place and source of creation. In human body, pr¢´a-
ap¢na are aºvin-they are in-out breaths. Their path nose
(n¢sikya) is place of aºvins.
£¾´an=desired, inspired.
£¾¢´a=Ispire, give. Me=to me.
Me+£¾¢´a=ma i¾¢´a.
*********
258 Vedic View of ¹r¤ Jagann¢tha
Chapter 7
Other S¦ktas
¹r¤-s¦kta (pariºi¾°a of §k veda after octet 4/4/
32)
{haÊ`dUmª h[aUt gwdU© aOVòOm_²Ÿ&
MÝÐm§ {haU_`t bú_t OmVdoXmo _ AmdhŸ&1Ÿ&
Vm§ _ Amdh OmVdoXmo bú_r_ZnJm{_ZtŸ&
`ñ`m§ {haÊ`§ {dÝXo`§ Jm_íd§ nwéfmZh_²Ÿ&2Ÿ&
Aídnydmª aW_Ü`m§ hpñVZmX à~mo{YZr_²Ÿ&
{l`§ Xodr_wnˆ`o lr_m© Xodr OwfVm_²Ÿ&3Ÿ&
H$m§gmopñ_Vm§ {haÊ`àmH$mam_mЩm§ ÁdbÝVt V¥ßVm§ Vn©`ÝVr_²Ÿ&
nÙopñWVm§ nÙdUmª Vm{_hmonˆ`o {l`_²Ÿ&
MÝÐm§ à^mgm§ `egm ÁdbÝVt {l`§ bmoH$o XodOwîQ>m_wXmam_²Ÿ&
Vm§ n{ÙZr_t eaU§ ànÚo Abú_r_} Zí`Vm§ Ëdm§ d¥UŸo &5Ÿ&
Am{XË`dU} Vngmo{YOmVmo dZñn{VñVdd¥jmo@W {~ëd:Ÿ&
Vñ` \$bm{Z Vngm ZwXÝVw __mÝVam`míM ~møm Abú_r:Ÿ&6Ÿ&
Cn¡Vw _m§ XodgI: H$s{VªíM _{UZm ghŸ&
àmXw^y©Vmo gwamîQ´>opñ_Z² H$s{V©_¥{Õ§ XXmVw _oŸ&7Ÿ&
jwpËnnmgm_bm Á`oîR>m_bú_t Zme`må`h_²Ÿ&
A^y{V_g_¥qÕ M gdmª {ZUwX© _o J¥hmV²Ÿ&8Ÿ&
JÝYÛmam§ XwamYfmª {ZË`nwîQ>m§ H$ar{fUr_²Ÿ&
B©ídat gd©^Vy mZm§ Vm{_hmonˆ`o {l`_²Ÿ&9Ÿ&
_Zg: H$m__mHy$V§ dmM: gË`_er_{hŸ&
neyZm§ ê$n_ÝZñ` _{` lr: l`Vm§ `e:Ÿ&10Ÿ&
H$X©_Zo àOm^yVm _{` gå^d H$X©_Ÿ&
{l`§ dmg` _o Hw$bo _mVa§ nÙ_m{bZr_²Ÿ&11Ÿ&
7.Other S¦ktas-¹r¤ 259
Amn: g¥OÝVw pñZ½Ym{Z {MŠbrV dg _o J¥hŸo &
{Z M Xodt _mVa§ {l`§ dmg` _o Hw$boŸ&12Ÿ&
AmÐmª nwîH$[aUt nwpîQ>¨ gwdUmª ho__m{bZr_²Ÿ&
MÝÐm§ {haÊ_`t bú_t OmVdoXmo _ AmdhŸ&13Ÿ&
AmÐmª `: H$[aUr `pîQ>¨ gwdUmª ho__m{bZr_²Ÿ&
gy`mª {haÊ_`t bú_t OmVdoXmo _ AmdhŸ&14Ÿ&
Vm§ _ Amdh OmVdoXmo bú_r_ZnJm{_Zr_²Ÿ&
`ñ`m§ {haÊ`§ à^yV§ Jmdmo Xmñ`moídmZ² {dÝXo`§ nwéfmZh_²Ÿ&15Ÿ&
`: ew{M: à`Vmo ^yËdm Owh`þ mXmÁ` _Ýdh_²Ÿ&
gyº$§ nÄMXeMª M lrH$m_: gVV§ OnoVŸ² &16Ÿ&
nÙmZZo nÙ{Z nÙnÌo nÙ{à`o nÙXbm`Vm{jŸ&
{díd{à`o {díd_ZmoZHw $y bo ËdËnmXnÙ§ _{` gpÝZYËñdŸ&17Ÿ&
nÙmZZo nÙD$ê$ nÙmjr nÙgå^doŸ&
VÝ_o ^O{g nÙm{j `oZ gm¡»`§ b^må`h_²Ÿ&18Ÿ&
AídXm`r JmoXm`r YZXm{` _hmYZoŸ&
YZ§ _o OwfVm§ Xo{d gdm©ÝH$m_m§íM Xo{h _oŸ&19Ÿ&
nwÌ nm¡Ì YZ§ YmÝ`§ hñË`ídm{X Jdo aW_²Ÿ&
àOmZm§ ^dgr _mVm Am`wî_ÝV§ H$amoVw _oŸ&20Ÿ&
YZ_p½ZY©Z§ dm`wYZ© § gy`m} YZ§ dgw:Ÿ&
YZ{_ÝÐmo ~¥hñn{Vd©éU§ YZ_ñVw _oŸ&21Ÿ&
d¡ZVo` gmo_§ {n~ gmo_§ [n~Vw d¥ÌhmŸ&
gmo_§ YZñ` gmo{_Zmo _ø§ XXmVw gmo{_Z:Ÿ&22Ÿ&
Z H«$moYmo Z M _mËg`ª Z bmo^mo Zmew^m _{V:Ÿ&
^dpÝV H¥$V nwÊ`mZm§ ^º$mZm§ lr gyº$§ OnoVŸ² &23Ÿ&
ga{gO-{Zb`o gamoO-hñVo YdbVam§eHw $ JÝY_më`ew^Ÿo &
260 Vedic View of ¹r¤ Jagann¢tha
^Jd{V h[adëb^o _Zmoko {Ì^wdZ ^y{VH$ar àgrX_ø_²Ÿ&24Ÿ&
{dîUwnËZt j_m§ Xodt _mYdt _mYd-{à`m_²Ÿ&
bú_t {à`gIt Xodt Z_må`À`wV-dëb^m_²Ÿ&25Ÿ&
_hmXoì`¡ M {dÙho {dîUwßËÝ`¡ M Yr_{hŸ& VÝZmo bú_r: àMmoX`mV²Ÿ&26Ÿ&
lr dM©ñd_m`wî`_mamo½`_m{dYmÀN>m^ o _mZ§ _hr`VoŸ&
YZ§ YmÝ`§ new§ ~hþ nwÌ bm^§ eV gådËga§ XrK©_m`w:Ÿ&27Ÿ&
Meaning-(1) O J¢taveda ! (name of Agni, who knows vedas)
Bring Lakºm¤ to me who is Hira´yavar´¢ (of golden colour),
Hari´¤ (she-deer, who gets Hari), Suvar´a-rajatasraj¢ (with
garland of gold, silver), Chandr¢ (bright and pleasant as moon),
Hira´may¤ (radiant as gold or form of wealth).
(2) O J¢taveda Agni ! Bring to me T¢m (that ¹r¤) the Lakºm¤
which never goes away. By that, I will get Hira´ya (Gold and
other wealth), Gau (earth, cow, speech, organs of action and
knowledge), aºva (horses, vehicles) and Puru¾a (supreme
being, his devotees, and other helpful persons).
(3) I beckon ¹r¤ dev¤ to join with me who is Aºva-p¦rv¢
(horses in front of her in outer boundary), Ratha-madhy¢
(Ratha in middle boundary, or sitting in middle of ratha),
Hasti-n¢da-prabodhin¤ (in inner boundary wakes up with
sound of elephants or awakens others by that sound).
(4) I invite ¹r¤ dev¤ near me who is K¢ ( form as happiness),
Sosmit¢ (with mild smile), Hira´ya-pr¢k¢r¢ (with golden
boundary wall), ¡rdr¢ (Wet with pity or born from ocean of
milk), Jvalant¤ (very shining), T¨pt¢ (satisfied), Tarpayant¤
(satisfying others), Padme-sthit¢ (sitting on lotus), Padma-
var´¢ (of the colour of lotus).
(5) I seek shelter of ¹r¤ whom I have selected for removing
7.Other S¦ktas-¹r¤ 261
my misery. She is Chandr¢ (pleasing or shining like moon),
Prabh¢s¢ (very radiant), Yaºas¢-jvalant¤ (shining with fame
of protecting devotees), Deva-ju¾°a (served by Devas, or
herself devoted to the Great Deva), Ud¢r¢ (giving more than
demand), T¢ (that supreme element), Padmin¤ (like
padma=lotus), £m (created world-see page 168).
(6) May ¹r¤ remove my poverty and deviations from path of
worship as a fruit of tapas (austerity) for her. She is ¡ditya-
var´¢ (of the colour or nature of ¢ditya) and gave birth to
trees and ¹r¤-phala (fruit of Aegal=Bel tree).
(7) May Devasakh¢ (Agni is messenger of Devas to carry their
food, or Kubera is friend of ¹iva at Kail¢ºa mountain) join me
with k¤rti (fame) and ma´i (jewels), as I am born in this
country. ¹r¤ may give me k¤rti and ¨ddhi (wealth).
(8) I am destroying Alakºm¤ (lack of Lakºm¤ or wealth)
who is Jye¾°h¢ (elder sister of Lakºm¤) and giving hun-
ger and thirst. From my house abh¦ti (lack of wealth),
asam¨ddhi (lack of prosperity) may be removed by ¹r¤.
(9) Near me I call that ¹r¤, who is £ºvar¤ sarvabh¦t¢n¢m
(Controller of all beings), Gandhadv¢r¢ (approached
through scented door), Dur¢dhar¾¢ (un-affected by any
damage), Nitya-pu¾°¢ (always healthy) and Kar¤¾i´i (In
form of dry cow-dung, or making all wealth).
(10) ¹r¤ may make me abode of fame and give me the
wealth desired in my mind, truth in my words, and food
grains in form of paºu (animals).
(11) O Kardama ! son of Lakºm¤ or her father Kardama
¨¾i, appear within me and keep the mother (M¢taram)
with lotus garland (Padma-m¢lin¤) in my family. (Kardama
262 Vedic View of ¹r¤ Jagann¢tha
is soil or dirt, lakºm¤ or wealth is eaned with hand, so it
is dirt (mala) of hand (kara)-i.e. Kamal¢.
(12) O Chikl¤ta (son of ¹r¤ Dev¤, or her house guard) !
You stay in my house so that ¡pah (waters) may create
fatty foods (curd, ghee etc.) and the Mother ¹r¤ may
reside in my family for ever.
(13) O J¢taveda ! Bring Lakºm¤ to me who is ¡rdr¢ (wet
with pity), Pu¾kari´¤ (like pu¾kara=lotus, living in lotus,
or washed by elephants=Kar¤), Ya¾°i (Keeping baton,
in form of yaj®a, or help to old as stick), Pi¬gal¢ (of
reddish yellow colour), Padma-m¢lin¤ (with garland of
lotus), Chandr¢ (pleasant or bright as moon), Hira´may¤
(Shining as gold or with wealth ).
(14) O J¢taveda ! Bring Lakºm¤ (with good lakºa´a or signs)
to me who is ¡rdr¢ (wet), Pu¾kari´¤, Suvar´¢ (gold), Hema-
m¢lin¤ (With gold garland), S¦ry¢ (Giver of birth or radiance
of sun), Hira´may¤ (with gold, or shine).
(15) O J¢taveda ! Get me That Lakºm¤ who never leaves
me, from whom I may get hira´ya (gold), g¢vah (cattle,
earth, or organs of body), D¢sya (sevants), aºva (horse,
vehicle), and Puru¾a (men, God).
The 16th verse makes it clear that ¹r¤-s¦kta is of 15
verses only. However, verse 26 is G¢yatr¤ of ¹r¤ or
LaksÃm¤ which occurs in Devi-Atharva-º¤r¾a also.
Special words-Aºva-p¦rv¢-Aºva is the driving force
spread all over the space. This is created by spread of
matter in space, which is ¹r¤, so she is before aºva.
Rathamadhy¢-Spread within the boundaries of body,
called ratha.
7.Other S¦ktas-¹r¤ 263
Hasti-Gross world is hast¤ (elephant). It is with trunk
(hasta) so it is called hast¤. Its action is n¢da (sound).
Another name of elrphant is gaja which means measur-
ing rod (gauge) also. There are 8 gaja-The continental
shelf are 8 which hold the land mass, so they are called
bh¦dhara (holders of earth, mountain also). Measuring
rod also are 8-(1) Earth- (a) Its diameter, (b) Bh¦-yojana-
1000 (or 1600) parts of earth diameter, (c) 27 times
bh¦-yojana, (2) Sun diameter, (3) Motion of light in 1
tru°i (33,750 parts of second), (4) Diameter of sun=D,
(5) 500 D, for mahar loka, (6) 500 2 D for Janah loka,
(7) 500 3 D for tapah loka, (8) 500 4 D for satya loka.
Knowledge of world is by its measurement.
52 Names of ¹r¤ -1.Hira´ya-var´¢, 2.Hari´¤, 3.
Suvar´a-sraj¢, 4.Rajata-sraj¢, 5. Hira´yamay¤, 6. Lakºm¤,
7.Chandr¢, 8.Anapag¢min¤, 9.Aºva-p¦rv¢, 10.Ratha-
madhy¢, 11. Hasi-n¢da-prabodhin¤, 12.¹r¤, 13.Dev¤, 14.
M¢, 15. K¢, 16.Sosmit¢, 17. Hira´ya-pr¢k¢r¢, 18.¡rdr¢,
19. Jvalant¤, 20. T¨pt¢, 21.Tarpayant¤, 22.Padme-sthit¢,
23. Padma-var´¢, 24. Prabh¢s¢, 25.Yaºas¢, 26. Deva-
ju¾°¢, 27. Ud¢r¢, 28.T¢, 29. Padmin¤, 30. £m, 31. ¡ditya-
var´¢, 32. K¤rti, 33. §ddhi, 34.Gandha-dv¢r¢,
35.Dur¢dhar¾¢, 36.Nitya-pu¾°¢, 37. Kar¤¾i´¤, 38. £ºvar¤,
39. Manasah-k¢m¢, 40.V¢ch¢m-¢k¦ti, 41. Saty¢, 42.
Paº¦n¢m-r¦p¢, 43. Annasya-yaºasa, 44. Mat¨, 45.
Padma-m¢lin¤, 46. Pu¾kari´¤, 47.Ya¾°i, 48. Pi¬gal¢,
49.Tu¾°i, 50. Suvar´¢, 51. Hema-m¢lin¤, 52. S¦ry¢.
264 Vedic View of ¹r¤ Jagann¢tha
Worship with Puru¾a-s¦kta-This is given in origi-
nal sanskrit without translation.
AW nwéfgyº$ {d{Y:
AW {d{Z`moJ:
› Añ` ghòerf} {V fmoS>eM©ñ` nwéfgyº$_hm_ÝÌñ` Zmam`U F${f:Ÿ& AZwîQw>n²
N>ÝX:Ÿ& AÝË`m`m {ÌîQw>n² N>ÝX:Ÿ& OJX²>² ~rO§ nwéfmo XodVmŸ& nwéf EdoX-§ B{V ~rO_²Ÿ&
`koZ `k_²-B{V e{º$:Ÿ& EVmdmZ²-B{V H$sbH$_²Ÿ& __ gH$bm^rîQ>{gÕçW}
YZ-YmÝ`-nwÌm{X gH$b gånËg_¥ÕçW} lr_ÝZmam`U àr{V Ûmam gd©{dY nwéfmW©
gånÎm`o Ý`mg-nyOm-nmR>-hdZm{^foH$o fw {d{Z`moJ:Ÿ& B{VŸ&&
AW F$î`m{X Ý`mg:
› lr _ÝZmam`Uf© `o Z_: {ea{gŸ& › OJËH$maU-nwéf XodVm`¡ Z_mo öX`oŸ&
› AZwîQw>pßÌîQw>ßN>ÝXmoä`m§ Z_mo _wIŸo & › nwéf EdoX_²-B{V ~rOm` Z_mo Zm^m¡Ÿ&
› `koZ `k_²-B{V eº$`o Z_: H$Q>çm_²Ÿ& › EVmdmZ²-B{V H$sbH$m` Z_:
nmXm¡Ÿ& __ gH$bm^rîQ> {gÕçW} YZ-YmÝ`-nwÌm{X-gH$b-gånËg_¥ÕçW}
lr_ÝZmam`U àr{V Ûmam gd©{dY nwéfmW©-gånÎm`o nwéfgyº$-Ý`mg-nyOm-nmR>-
hdZm{^foHo$fw {d{Z`moJm` Z_: gdm©“ofw Ÿ& B{VŸ&&
AW F$MmÚ“Ý`mg:
› ghòerfm© -B{V dm_ H$ao 1Ÿ& › nwéf EdoX§-B{V X{jU H$ao 2Ÿ& ›
EVmdmZñ`-B{V dm_ nmXo 3Ÿ& › {ÌnmXyÜd©-B{V X{jU nmXo 4Ÿ& › VVmo {damS>-
B{V dm_ OmZm¡ 5Ÿ& › Vñ_mÚkmV²-B{V X{jUOmZm¡ 6Ÿ& › Vñ_mÚkmËgd©hþV
F$M:-B{V dm_ H$Q>çm_² 7Ÿ& › Vñ_mXídm-B{V X{jU H$Q>çm_² 8Ÿ& › V§
`k_²-B{V Zm^m¡ 9Ÿ& › `Ënwéf§-B{V öX`o 10Ÿ& › ~«m÷Umoñ`-B{V H$ÊR>o
11Ÿ& › MÝÐ_m _Zgmo-B{V dm_ ~mhm¡ 12Ÿ& › Zmä`m Amgr-B{V X{jU ~mhm¡
13Ÿ& › `ËnwéfoU-B{V _wIo 14Ÿ& › gßVmñ`m-B{V ZoÌ`mo:Ÿ15Ÿ& › `koZ `k§-
B{V _y{ÜZ© 16Ÿ& B{VŸ&& AW H$aÝ`mg:
› ~«m÷Umoñ`-BË`“xîR>mä`m§ Z_:Ÿ& › MÝÐ_m-B{V VO©Zrä`m§ Z_:Ÿ& › Zmä`m-
B{V _Ü`_mä`m§ Z_:Ÿ& › `ËnwéfoU-BË`Zm{_H$mä`m§ Z_:Ÿ& › gßVmñ`mgZ²-
B{V H${ZpîR>H$mä`m§ Z_:Ÿ& › `koZ -B{V H$aVb-H$an¥îR>mä`m§ Z_:Ÿ&B{VŸ&&
7.Other S¦ktas-worship by Puru¾a-s¦kta
265 AW öX`m{XÝ`mg:
› ~«m÷Umoñ`-B{V öX`m` Z_:Ÿ& › MÝÐ_m-B{V {eago ñdmhmŸ& › Zmä`m-B{V
{eIm`¡ dfQ²>Ÿ& › `ËnwéfoU-B{V H$dMm` hþ_Ÿ² & › gßVmñ`mgZ²-B{V ZoÌmä`m§
dm¡fQ²>Ÿ& › `koZ `k§-B{V AñÌm` \$Q²>Ÿ& › ^y^d©w : ñdamo{_{V {X½~ÝY:Ÿ& B{VŸ&&
AW Zmam`U Ü`mZ_²
Ü`o`: gXm g{dV¥-_ÊS>b-_Ü`dVu
Zmam`U: ga{gOmgZ-gpÝZ{dîQ>:Ÿ&
Ho$`yadmZ² _H$a-Hw$ÊS>bdmpÝH$arQ>r
hmar {haÊ_`-dnwYV¥© -e’-MH«$:Ÿ&1Ÿ&
AW N>ÝXmo bjU_²
_¥Ë`w^rV¡: nwamXoda¡ mË_ZíN>mXZm` MŸ&
N>ÝXm§{g g§ñ_¥VmZrh N>m{XVmñV¡ñVVmo@_am:Ÿ&&
N>mXZmÀN>ÝX C{ÔîQ>§ dmggr H¥${Îmaod MŸ&
N>ÝXmo{^amd¥V§ gdª {dÚmËgd©Ì ZmÝ`V:Ÿ&&(~¥hËnmamea ñ_¥{V2/39-40)
AW XodVm bjU_²
`pñ_Ý_ÝÌo Vw `mo XodñVoZ XodoZ {M{•V_²Ÿ&
_Ý̧ VÔ¡dV§ {dÚmËgpÝV VÌ Vw XodVm:Ÿ&41Ÿ&
AW F${f bjU_²
`oZ `Ñ{fUm ÑîQ>§ {g{Õ: àmßVm Vw `oZ d¡Ÿ&
_ÝÌoU Vñ` g: àmoº$mo _w{Z-^mdñVXmË_H$:Ÿ&42Ÿ&
AW {d{Z`moJ bjU_²
`Ì H$_m©{U MmaãYo Onhmo_mM©Zm{XHo$Ÿ&
{H«$`ÝVo `oZ _ÝÌoU {d{Z`moJñVw g ñ_¥V:Ÿ&43Ÿ&
AW ~«m÷U bjU_²
Añ` _ÝÌñ` MmWm}@`_`§ _ÝÌmo@Ì dV©VoŸ&
VÎmñ` ~«m÷U§ ko`§ _ÝÌñ`o{V ûmw{V-H«$_:&44Ÿ&
EV{Õ nÄMH§$ kmËdm {H«$`Vo H$_© `X² {ÛO:Ÿ&
VXZÝV \$b§ Vofm§ ^doÛoX {ZXe©ZmV²Ÿ&45Ÿ&
266 Vedic View of ¹r¤ Jagann¢tha
N>ÝXmo X¡dV_mfª M {d{Z`moJ§ M ~«m÷U_²Ÿ&
_Ý̧ nÄM{dY§ kmËdm {ÛO: H$_© g_ma^oVŸ² &&294Ÿ&&
XÚmV² nwéf-gyºo$Z Amn: nwînm{U M¡d {hŸ&
A{M©V§ ñ`m{XX§ VoZ {díd§ ^wdZ gßVH$_²Ÿ&&380Ÿ&&
AZwîQw>^ñ` gyº$ñ` {ÌîQw>~ÝVñ` XodVmŸ&
nwéfmo `mo OJX²-~rO§ F${f-Zm©am`U: ñ_¥V:Ÿ&&381Ÿ&&
EVmÝ`{d{XËdm `mo @YrVo@Zw~«yVo On{V Owhmo{V `OVo `mO`Vo Vñ` ~«÷ {Zdu`ª
`mV`m_§ ^dË`WmVamíd JVª dm nÚVo ñWmUw§ dÀN>{© V à_r`Vo dm nmnr`mÝ^dË`W
{dkm`¡Vm{Z `mo@YrVo Vñ` dr`©dXW `mo@W©{dÎmñ` dr`©dÎma§ ^d{V O{nËdm
hþËdoîQ²>dm VË\$boZ `wÁ`VoŸ& (gdm©ZwH«$_{UH$m,1/1)
AW Ý`mg à_mU_²
àW_m§ {dÝ`goÛm_o {ÛVr`m§ X{jUo H$aoŸ&
V¥Vr`m§ dm_-nmXo M MVwWv X{jUo Ý`goV²Ÿ&& 384Ÿ&
nÄM_r dm_-OmZm¡ Vw fîR>r d¡ X{jUo Ý`goVŸ² &
gßV_t dm_-H$Q>çm§ Vw X{jUñ`m§ VWmîQ>_r_²Ÿ&385Ÿ&
Zd_t Zm{^-_Ü`o Vw Xe_t öX`o VWmŸ&
EH$mXet dm_-Hw$jm¡ ÛmXer X{jUo Ý`goVŸ² &386Ÿ&
H$ÊR>o Ì`moXet Ý`ñ` VWm dŠÌo MVwX©er_²Ÿ&
AúUmo: nÄMXet M¡d {dÝ`goZ-² _ypÜZ© fmoS>er_²Ÿ&387Ÿ&
Ed§ Ý`mg-{dqY H¥$Ëdm níMmV² nyOm§ g_ma^oVŸ² &388Ÿ&
(~¥hËnmamea ñ_¥{V, AÜ`m` 2) ~¥Õ-hmarV-ñ_¥{V, AÜ`m` 8 _| ^rŸ&
AW Zmam`U nyOm H«$_:
ghòerfm© nwéf: ghòmj: ghònmV²Ÿ&
g ^y q _ gd© V ñn¥ Ë dmË`{VîR>Ôem“x b _² Ÿ &&1Ÿ&&
lr_Vo Zmam`Um` Z_: AmdmhZ§ g_n©`m{_Ÿ&&1Ÿ&&
nwéf EdoX§ gdª `X² ^yV§ `ÀM ^mì`_²Ÿ&
CVm_¥ V Ëdñ`o e mZmo `XÝZo Z m{Vamo h {VŸ&Ÿ&2Ÿ&&
lr_Vo Zmam`Um`Z_: AmgZ§ g_n©`m{_Ÿ&&2&&
7.Other S¦ktas-worship by Puru¾a-s¦kta 267
EVmdmZñ` _{h_mVmo Á`m`m±íM nyéf:Ÿ&
nmXmo@ñ` {dídm ^yVm{Z {ÌnmXñ`m_¥V§ {X{dŸ&&3Ÿ&&
lr_Vo Zmam`Um` Z_: nmÚ§ g_n©`m{_Ÿ&&3Ÿ&&
{ÌnmXyÜd© CX¡Ënwéf: nmXmoñ`ohm^dËnwZ:Ÿ&
VVmo {dîdL²> ì`H«$m_V² gmeZmZeZo A{^Ÿ&&4Ÿ&&
lr_Vo Zmam`Um` Z_: A¿`ª g_n©`m{_Ÿ&&4Ÿ&&
VVmo {damS>Om`V {damOmo A{Ynyéf:Ÿ&
g OmVmo AË`[aÀ`V níMmX² ^y{__Wmo nwa:Ÿ&&5Ÿ&&
lr_Vo Zmam`Um` Z_: AmM_Zr`§ g_n©`m{_Ÿ&&5Ÿ&&
Vñ_mÚkmËgd© h þ V : gå^¥ V § n¥ f XmÁ`_² Ÿ &
ney±ñVm±íMH«o$ dm`ì`m ZmaÊ`mÝJ«må`míM `oŸ&&6Ÿ&&
lr_Vo Zmam`Um` Z_: ñZmZ§ g_n©`m{_Ÿ&&6Ÿ&&
Vñ_mÚkmËgd©hþV: F$M: gm_m{Z O{kaoŸ&
N>ÝXm§ { g O{kao Vñ_mÚOw ñ Vñ_mXOm`VŸ&&7Ÿ&&
lr_Vo Zmam`Um` Z_: dņ̃ g_n©`m{_Ÿ&&7Ÿ&&
Vñ_mXídm AOm`ÝV `o Ho$ Mmo^`mXV:Ÿ&
Jmdmo h O{kao Vñ_mÎmñ_mÁOmVm AOmd`:Ÿ&&8Ÿ&
lr_Vo Zmam`Um` Z_: `kmondrV§ g_n©`m{_Ÿ&&8Ÿ&&
V§ `k§ ~{h©{f àm¡jZ² nwéf§ OmV_J«V:Ÿ&
VoZ Xodm AO`ÝV gmÜ`m F$f`íM `oŸ&&9Ÿ&&
lr_Vo Zmam`Um` Z_: JÝY§ g_n©`m{_Ÿ&&9Ÿ&&
`Ënwéf§ ì`XYw: H${VYm ì`H$ën`Z²Ÿ&
_wI§ {H$_ñ`mgrpËH å~mhÿ {H$_yê$ nmXm CÀ`oVoŸ&&10Ÿ&
lr_Vo Zmam`Um` Z_: nwîn§ g_n©`m{_Ÿ&&10Ÿ&&
~«m÷Umo@ñ` _wI_mgrX² ~mhÿ amOÝ`: H¥$V:Ÿ&
Cê$ VXñ` `X²d¡í`: nX²ä`m§ eyÐmo AOm`VŸ&&11Ÿ&&
lr_Vo Zmam`Um` Z_: Yyn_mK«mn`m{_Ÿ&&11Ÿ&&
MÝÐ_m _Zgmo OmVíMjmo: gy`m} AOm`VŸ&
lmo Ì mÛm`w í M àmUíM _w I mXp½ZaOm`VŸ&&12Ÿ&&
268 Vedic View of ¹r¤ Jagann¢tha
lr_Vo Zmam`Um` Z_: Xrn§ Xe©`m{_Ÿ&&12Ÿ&&
Zmä`m AgrXÝV[aj§ erîUm} Úm¡: g_dV©VŸ&
nX²ä`m§ ^y{_{X©e: lmoÌmÎmWm bmoH$mZH$ën`Z²Ÿ&&13Ÿ&&
lr_Vo Zmam`Um` Z_: Z¡doÚ§ {ZdoX`m{_Ÿ&&13Ÿ&&
`ËnwéfoU h{dfm Xodm `k_VÝdVŸ&
dgÝVmo@ ñ`mgrXmÁ`§ J«rî_ BÜ_: eaÕ{d:Ÿ&&14Ÿ&&
lr_Vo Zmam`Um` Z_: Z_ñH$ma§ g_n©`m{_Ÿ&&14Ÿ&&
gßVmñ`mgZ² n[aY`pñÌ: gßVg{_Y: H¥$Vm:Ÿ&
Xodm `Úk§ VÝdmZm A~ÜZÝnwéf§ new_²Ÿ&&15Ÿ&&
lr_Vo Zmam`Um` Z_: àX{jUm: g_n©`m{_Ÿ&&15Ÿ&&
`koZ `k_`OÝV XodmñVm{ZY_m©{U àW_mÝ`mgZ²Ÿ&
Voh ZmH§$ _{h_mZ: gMÝV `Ì nyd} gmÜ`m: gpÝV Xodm:Ÿ&&16Ÿ&&
lr_Vo Zmam`Um` Z_: gnwînmÄOqb {dgO©Z§ g_n©`m{_Ÿ&&16Ÿ&&
&B{VŸ&
AW Zmam`U nyOm à_mU_²Ÿ&
AmÚ`mdmhdoÔdo _¥Mm Vw nwéfmoÎm__²Ÿ& {ÛVr``mgZ§ XÚmËnmÚ§ M¡d V¥Vr``mŸ&394Ÿ&
A¿`©íMVwÏ`mª XmVì`: nÄMå`mM_Z§ VWmŸ&
fîR>çm ñZmZ§ àHw$duV gßVå`m dñÌ-Ym¡VH$_²Ÿ&395Ÿ&
`kmondrV§ MmîQ>å`m Zdå`m JÝY_od MŸ&
nwîn Xo`§ Xeå`m Vw EH$mXí`m M YynH$_²Ÿ&396Ÿ&
ÛmXí`m XrnH§$ XÚmV² Ì`moXí`m {ZdoXZ_²Ÿ&
MVwXí© `m Z_ñH$ma§ nÄMXí`m àX{jUm:Ÿ&397Ÿ&
fmoS>í`moÛmgZ§ Hw$`m©X² Xod-Xodñ` M{H«$U:Ÿ&
ñZmZ§ dņ̃ M Z¡dÚ o o XÚmM_Z§ hao:Ÿ&398Ÿ&(~¥hËnmamea ñ_¥{V, AÜ`m` 2)
Ÿ&B{VŸ&
AW fmoS>emonMmam:&
AmdmhZm-gZo-nmÚ-_¿`©-_mM_Zr`H$_²Ÿ&
ñZmZ§ dñÌmondrVo M JÝY-_më`m{X{^: H«$_mV²Ÿ&1Ÿ&
Yyn§ Xrn§ M Z¡dÚ
o § Z_ñH$ma§ àX{jUm_²Ÿ&2Ÿ& (nmÄMamÌ)
7.Other S¦ktas-worship by Puru¾a-s¦kta 269

AW nÄMmonMmam:Ÿ&
Ü`mZ-_mdmhZ§ M¡d ^º$çm `ÀM {ZdoXZ_²Ÿ&
ZramOZ§ àUm_íM nÄM nyOmonMmaH$m:(Om~m{b 1)
JÝY-nwîno Yyn-Xrnm¡ Z¡dÚ o : nÄM Vo H«$_mV²Ÿ&(nmÄMamÌ)
AW XemonMmam:Ÿ&
A¿`ª nmÚÄMmM_Z§ ñZmZ§ dñÌ-{ZdoXZ_²Ÿ&
JÝYmX`mo Z¡doÚmÝVm CnMmam Xe H«$_mV²Ÿ& (kmZ_mbm)
AWmîQ>qÌeXwnMmam:Ÿ&
A¿`ª nmÚ-_mM_Z§ _YwnH©$-_wnñn¥e_²Ÿ&
ñZmZ§ ZramOZ§ dñÌ_mMm_§ MmondrVH$_²Ÿ&&
nwZamM_Z§ ^yfm Xn©UmbmoH$Z§ VV:Ÿ&
JÝY-nwîno Yyn-Xrnm¡ Z¡dÚ o § M VV: H«$_mV²Ÿ&&
nmZr`§ Vmo`-_mMm_§ hñV-dmgñVV: na_²Ÿ&
Vmå~yb-_Zwbon§ M nwînXmZ§ VV: nwZ:Ÿ&&
JrV§ dmÚ§ VWm Z¥Ë`§ ñVwqV M¡d àX{jUmŸ:Ÿ&
nwînmÄO{b-Z_ñH$mam-dîQ>qÌeËg_r[aVm:Ÿ&& (kmZ_mbm)
AW amOmo nMm am:Ÿ&
VV: nÄMm_¥Vm-ä`“-_“ñ`moÛV©Z§ VWmŸ&
_Yw-nHª$ n[a_b Ðì`m{U {d{dYm{Z MŸ&
nmXwH$m§ XmobZmXeª ì`ÄOZ§ N>Ì-Mm_aoŸ&
dmÚm{V©Š`§ Z¥Ë`-JrV-eæ`m amOmonMmaH$m:Ÿ&& (g§ñH$ma ^mñH$a)
AW H$bem{X nyOm
gwdm{gV Ob¡: nyUª gì`o Hw$å^§ gwnyO`oV²&Ÿ&
__ Zm_m{‘>Vm§ KÊQ>m§ gwXe©Z `wVm§ `{XŸ&
__mJ«o ñWmn`oÚñVw Vñ` Xoho dgmå`h_²Ÿ&&
KÊQ>m§ gånyÁ` _Ü`o ËdmJ_mW©{_{V dmX`oV²Ÿ&
{Zdoe`oV² nwamo ^mJo JÝY§ nwîn§ M ^yfU_²Ÿ&&
Xrn§ X{jUVmo XÚmV² nwamo Z¡d Vw dm_V:Ÿ&
dm_VñVw VWm Yyn_J«o dm Z Vw X{jUoŸ&& (nyOm gmJa)
270 Vedic View of ¹r¤ Jagann¢tha
Yyno ZramOZo ñZmZo nyOmH$mbo {dbonZoŸ&
__mJ«o dmX`Z² KÊQ>m_wÎm_§ b^Vo \$b_²Ÿ&& ({dîUwY_m}Îma nw.)
ñZmZo Yyno VWm Xrno Z¡doÚo ^yfUo VWmŸ&
KÊQ>m-ZmX§ àHw$duV VWm ZramOZo@{n MŸ& (H$m{bH$m nwamU)
Hw$`m©XmdmhZ§ _yÎmm£ _¥Ý_æ`m§ gd©Xd¡ {hŸ&
à{V_m`m§ Obo d•m¡ ZmdmhZ-{dgO©ZoŸ&&(dmMñn{V)
AmgZo nÄM nwînm{U ñdmJVo fQ²> ew^m{Z MŸ& (ZmaX nmÄMamÌ 4/9/3)
nya{`Ëdm ew^-Ob§ nmÌofw Hw$gw_`¡ V©w _²Ÿ&
Ðì`m{U {Z{jnoÎmofw _“bm{Z `Wm-H«$_mV²Ÿ&&72Ÿ&&
Cera§ MÝXZ§ H$mîR>§ nmÚ-nmÌo {d{Z{jnoVŸ² &
{dîUw-H«$mÝV§ M Xydmª M H$m¡e`o m§-pñVb-gf©nmZ²Ÿ&&73Ÿ&&
AjVm§íM \$b§ nwîn-_¿`©-nmÌo {d{Z{jnoVŸ² &
OmVr-\$b§ M H$ny©a-_obm§ MmM_Zr`Ho$Ÿ&&74Ÿ&&
_H$aÝX§ àdmb§ M aËZ§ gm¡dU©_do MŸ&
Vm{Z XÚmV² ñZmZ nmÌo YmÌr gwaVé§ VWmŸ&&75Ÿ&&
Ðì`mUm-_ß`bm^o Vw Vwbgr-nÌ_od MŸ&
MÝXZ§ dm gwdUª dm H$m¡eo`§ dm {d{Z{jnoV²Ÿ&&76Ÿ&&
gm¡dUm©{Z M am¡ß`m{U Vm_-«H$m§ñ`§ à`moO`oV²Ÿ&
nmÌm{U MmoÕaÊ`m M XÚmV² nmÚm{XH§$ VWmŸ&&77Ÿ&& (~¥ÕhmarV ñ_¥{V A. 7)
Jì`_mÁ`§ X{Y jra§ _m{jH§$ eH©$ampÝdV_²Ÿ&
EH$Ì {_{bV§ ko`§ {Xì`§ nÄMm_¥V§ na_²Ÿ&& (YÝdÝV[a)
aOZr ghXodr M {earf§ bú_Um{n MŸ&
gh^Ðm Hw$emJ«m{U CÛV©Z-{_hmoÀ`VoŸ&& (Am{ôZH$ gyÌ)
h[aÐm Hw$‘x>_§ M¡d {gÝXyam{X g_pÝdV_²Ÿ&
H$ÁOb§ H$ÊR>-gyÌm{X gm¡^m½`-Ðì`-_wÀ`VoŸ&&
AmñZmËdm Vwbgt {N>Ëdm `: nyOm§ Hw$éVo OZ:Ÿ&
gmo@namYr ^doËgË`§ VËgdª {Zî\$b§ ^doVŸ² && (dm`w nwamU)
XodmW} VwbgrÀN>oXmo hmo_mW} g{_Ym§ VWmŸ&
BÝXwj`o Z Xwî`oV JdmW} Vw V¥Uñ` MŸ&& (nmÙ nwamU)
7.Other S¦ktas-worship by Puru¾a-s¦kta 271
n‘>O§ nÄMam̧ ñ`mÔeam̧ M {~ëdH$_²&EH$mXemh§ Vwbgr Z¡d n`w©{fVm ^doV²Ÿ&&
OmVr e_r Hw$em: H$‘x> _pëbH$m H$adraO_²Ÿ&
ZmJ-nwÝZmJH$m-emoH$ aº$-ZrbmoËnbm{Z MŸ&&
MånH§$~Hw$b§ M¡d nÙ§ {~ëd§ n{dÌH$_²&EVm{Z gd© XodmZm§ g§Jm« øm{U g_m{Z MŸ&&
{héH$m H$‘>U§ Xmé _pëbH$m-Jwé dm{gVmŸ&
e’-OmVr\$b§ lr_pËà`m Yynm hao{a_oŸ&& (dm_Z nwamU)
Z {_lrH¥$Ë` XÚmÎmw Xrn§ ñZoho K¥Vm{XH$_²Ÿ&
K¥VoZ XrnH§$ {ZË`§ {Vb-V¡boZ dm nwZ:Ÿ&& (H$m{bH$m nwamU)
Ádmb`oZ² _w{Z-emXy©b gpÝZYm¡ OJXr{eVw:Ÿ&
H$mnm©g-d{V©H$m J«møm Z XrKm© Z M gyú_H$m &Ÿ&
EH$m§ {dZm`Ho$ Hw$`m©X² Ûo gy`} {Vò B©ídaoŸ&
MVò: Ho$edo Hw$`m©V² gßVmídËWo àX{jUm:Ÿ&(~h²dM¥ n[a{eîQ>)
AW _ÝÌ nwînmÄO{b:Ÿ&
› V{ÛîUmo: na_§ nX§ gXm ní`pÝV gya`:Ÿ& {Xdrd MjwamVV_²Ÿ&&1Ÿ&&
V{Ûàmgmo {dnÝ`dmo OmJ¥dm§g: g{_ÝYVoŸ&
{dîUmo`Ë© na_§ nX§ n`m©ßVmZÝVam`m`Ÿ&&2Ÿ&&
gd©ñVmo_mo@{VamÌ_wÎm_§ _h^©d{VŸ&
gd©ñ`mnË`¡ gd©ñ` {OË`¡ gd©_od VoZmßZmo{V Ÿ&&3Ÿ&&
amOm{YamOm` àgø gm{hZo, Z_mo d`§ d¡ldUm` Hw$_©hŸo &
g _o H$m_mÝH$m_H$m_m` _ø_², H$m_oídamo d¡ldUmo XXmVwŸ&&
Hw$~oam` d¡ldUm` _hmamOm` Z_:Ÿ&&4Ÿ&&
› ñdpñV gm_«mÁ`§ ^m¡Á`§ ñdmamÁ`§ d¡amÁ`§Ÿ&
nma_oîR>ç§ amÁ`§ _hmamÁ`-_m{YnË`-_`§,
g_ÝV-n`m©`r ñ`mV² gmd©^m¡_: gdm©`fw :Ÿ&
AmÝVmXm-namYm©V² n¥{Wì`¡ g_wÐ-n`©ÝVm`m:,
EH$am{S>{V VXß`of; íbmoH$mo@{^JrV:(5)Ÿ
_éV: n[adoîQ>mamo _éÎmñ`m dgÝJ¥hŸo &
Am{d{jVñ` H$m_ào {dídoXdo m: g^mgX:Ÿ&&6Ÿ&&
{dídV-íMjwéV {dídVmo _wImo, {dídVmo ~mhþéV {dídVñnmV²Ÿ&
272 Vedic View of ¹r¤ Jagann¢tha
g§ ~mhþä`m§ Y_{V gånVÌ¡: Úmdm-^y_r-OZ`ÝXod EH$:Ÿ&&7Ÿ&&
› Zmam`Um` {dX²_ho, dmgwXdo m` Yr_{h, VÝZmo {dîUw: àMmoX`mV²Ÿ&&8Ÿ&&
`koZ `k_`OÝV XodmñVm{ZY_m©{U àW_mÝ`mgZ²Ÿ&
Voh ZmH§$ _{h_mZ: gMÝV `Ì nyd} gmÜ`m: gpÝV Xodm:Ÿ&&9Ÿ&&
AW MH«$mãO _ÊS>b aMZm àH$ma:
MÝXZmÐm©{U gÌm{U n{íM_V: àmMrZ§ X{jUV CXrMrZ§ gßVXe dma§ nmV`oV²Ÿ&
VoZ fQ²>-nÄMmeX{YH$-{ÛeV g§»`H$m{Z H$moîR>m{Z gånÚÝVoŸ& Vofw _Ü`o fQ²>
qÌeËH$moîR>m{Z _mO©{`Ëdm _Ü`o e‘x>§ ñWmn{`Ëdm gyÌ-_mJ}U d¥Îmm{Z g_m{Z nÄM
{~å~m{Z `Wm gånÚoa§-ñVWm ^«m_{`Ëdm àW_ d¥Îmñ` _Ü`o H${U©H$m jo̧
H$ën`oV²Ÿ& VÌmîQ>m¡ {dÝXd: àH$ënZr`m:Ÿ& {ÛVr` {~å~§ {ÌYm n«W_§ Ho$eamZ²
{ÛVr`o Xbm{Z V¥Vr`§ Zmq^ àH$ëß` VÌ ^mJ-Ì`§ Hw$`m©VŸ² & VX² ~{h-{~©å~-Û`o
ÛmXemam{U H$ën{`Ëdm nÄM_o {~å~o Zoq_ H$ën`oV² Zo_ío M ^mJÛ`§ Hw$`m©VŸ² & VX²
~{haîQ>mqde{V H$moîR>o MVwaò§ nrR>§ àH$ëß` VX² ~{haer{V H$moîR>o drWt M àH$ëß`
VÌ bVm àVmZm{ZH§$ {daÀ` VX² ~{h: n{L²>º$Û`ñW ÛmXem{Y-H¡$H$eVg§»`Ho$fw
H$moîR>fo w à{V{Xe§ _Ü`o H$moîR>-MVwîQ>`Zo Ûma-MVwîQ>`§ àH$ëß`, VËnmíd} ~mø-
n§{º$ñW H$moîR->Ì`oU AÝV:n§{º$ñW H$moîR>oZ M Cnemo^m: àH$ëß` Ad{eîQ>
H$moîR->Û`oZ e§ImZ² àH$ën`oVŸ² &
AW MH«$mãO _ÊS>bo aº$m{XdU© nyaU {d{Y:
nrVoZ dU}Z H${U©H$m§ ewŠboZ {dÝXyZ² nmQ>bZo H${U©H$maoIm§ Ho$eamdqZ {ÛYm {d^Á`
nyd©^mJ§ {ÛYm {d^Á` nyd© nrV¡éÎma§ aº¡$ñVXÝV^m©Jofw ídoV¡{d©ÝXyZ² í`m_¡:
Ho$eamÝVambm{Z aº¡$X©bao{IH$m XbmJ«m{U aº¡$X©b_ybm{Z ewŠb¡ñVXÝVambm{Z
í`m_¡ñVXÝVd©b`§ aº¡$Zm©[^aoIm§ í`m_¡aaaoIm§ H¥$îU¡aam{U aº¡$ñVXÝVambm{Z
í`m_¡ñVXÝVd©b`§ H¥$îU¡: H$ën`oVŸ² & Zo{_^mJ§ {ÛYm {d^Á` àW_§ H¥$îUoZ {ÛVr`§
ewŠboZ nrR>§ nrV¡duWt bVm-àVmZm{XH§$ h[aVdU>©: ewŠb¡: emo^m aº¡$énemo^m:
nrV¡aY©emo^m: í`m_¡: nydm©{X-Ûma-MVwîQ>`§ H«$_oU ewŠb-aº$-nrV-H¥$îU¡ éÎmam{X
H$moUm{Z AéUoZ VÌ e§ImZ² ewŠboZ dU}Z àH$ëß` Xbm{Z {dÝXyí§ MmîQ>m¡ àH$ën`oVŸ² &
Ho$eam{U M VÌŸ& B{V nmÙg§{hVm`m§Ÿ&
1.Zm^o ~ © { h_© Ê S>b`mo Û m© X emam{U H$ën`o V ² Ÿ & (B© í da g§ { hVm 11/153)
2.Ho$ea{ÌV`§ Hw$`m©V² nÌo nÌo@éUà^_² (156)
7.Other S¦ktas-chakr¢bja ma´²ala 273

3.H¥$îUm{Z gd©emo^m{Z ÛmamoÔoepñWVm{Z MŸ& VXYm©H¥${VVwë`m{ZŸ& (156)


4.H$moUm{Z Ho$gam^m{Z {gV-e§Im-pÝdVm{Z MŸ& (150)
5.~{hamdaU§ `Û¡ gËdmÚ§ {ÌV`§ {h `V²Ÿ& (153)
6.bVm-àVmZ§ drÏ`m§ d¡ Hw$`m©-ÕmarV-dU©H$_²Ÿ&
7.ídoV-aº$ñVw nmQ>b:(A_aH$mof 1/5/14)

MH«$mãO _ÊS>bo dUm©:-1 {dÝXw-ídoV, 2 {dÝXw -nrV, 3.{dÝXw-H¥$îU, 4 [dÝXw-


nmQ>b, 5 {dÝXw-aº$, 6 {dÝXw-AéU, 7,bVm-àVmZm{X-h[aV dU©
274 Vedic View of ¹r¤ Jagann¢tha
AW MH«$mãO _ÊS>b XodVm Ü`mZ_²
aOm§{g {d{Õ ^yVm{Z {gV-nrVm{XH$m{Z MŸ&
VÝ_mÌm-Ê`wn-emo^m{Z emo^m{Z H$aUm{Z MŸ&&1Ÿ&&
Ed§ gdm©{U H$moUm{Z gX²ÛmamUr-pÝÐ`m{U MŸ&
~{hamdaU§ `Û¡ gËdmÚ {ÌV`§ {h `V²Ÿ&&2Ÿ&&
_Z: gw{dVVm drWr-J©d:© nrR>-_wXmöV_²Ÿ&
lr: nÚ§ VX-{YîR>mVm ~rOmË_m {MÝ_`: nw_mZ²Ÿ&&3Ÿ&&
A_yV© B©ídaíMmÌ {VîR>Ë`mZÝX bjU:Ÿ&
`ñ` gÝXe©ZmXod eídX² ^md: àgrX{VŸ&&4Ÿ&&
A“-Ý`mgm{XH§$ Hw$`m©V² gd© H$m`}fw gd©XmŸ&
gd©Xm àUd§ XÚmXmXm¡ _ÝÌñ` nm{W©dŸ&&5Ÿ&& (nmÄMamÌ)
AW X{jUo OmZw { Z X{jUmo Î mam¡ nmUr gì`ñ` nmUo - a“x î R>-d{O© V m-
íMVòmo@“xbr: H¥$Ëdm gì`m“xîR>§ X{jUm“xîR>Zo doîQ>{`Ëdm Vmå~yb-nyJr\$b-
{haÊ`m-jVmoXH$-_mXm` doîQ>{`Ëdm _hm-g‘>ën§ Hw$`m©VŸ² &
AW _hmg‘>ën:
› VËgXÚmñ` lreof-eofmeZ-{dîdŠgoZm{X-{ZË`gy[a-{Z{d©eof¡-aeof
gÁOZ- gå^mdZr`¡-adå^dX-dÚ-JÝY¡-aZm{X _m`m-_hmdV© ~^«å`_mU
~mø H$WH$a§ ^mdZ-JÝY {gÝYwa-¡ a{Y-{OJ{_{fV _w{º$ KÊQ>m-nW¡-aIÊS>-
{XL²>_ÊS>b ì`m{n `emo {dVmZ d{bV OJV² {ÌV`¡ am¡n{ZfX² ahñ`monXo{eH¡$:
lr_ÀN>R>[anwZmW `m_wZ-`{Vda gm¡å` da-dm{X-^rH$am{X {Xì` Xo{eH¡$: na_-
ì`mo_ ídoVÛrn jra-gmJa lra“ d¥f-{J[a gË`d«V-`Xw{J[a nwéfmoÎm_ gmHo$V
_Wwam {gÕml_m{X {Xì`m-{^ì`{º$ àXoefo w g_ZwpîR>V _“bm-emgZñ` {Z{Ib
gwamgwa _wHw$Q>-_{U _ÄOar {ZH$a Zram{OV nmX-nrR>ñ` eaUmJV n[aÌmU
gßV-VÝVw Xrjm-Xr{jVñ` gagréh-dm{gZr gh-M[aV-Y_©U: g§gaU Xd-
XhZ Vmn-{Zdm©U ~bmhH$ñ` OJÐjU {ejm-{dMjUñ` AÀ`wVmZÝV-dr`©ñ`
_hm-OmbH$ _Ü`- n[a^«må`-_mUmZoH$ H$mo{Q> gy`-© à^m-g_oVñ` lr^y{_ Zrbm
HwM-H$be {dÝ`ñV Hw$‘x>_m{‘>V dj-ñWbñ` eof n`©‘>-em{`Z: e§I-MH«$-
JXm-I“-em“©- nÙ hñV-{dam{OVñ` em¡erë`-dmËgë`m{X JwU-JUm¡K
_hmU©dñ` lr_Z² Zmam`Uñ`oÀN>`m Zm{^-H$_bmoX^ ² Vy gH$b-bmoH$-{nVm_hñ`
7.Other S¦ktas-chakr¢bja ma´²ala 275
~«÷U: g¥pîQ>¨ Hw$d©V-ñVXwÕaUm` àm{W©Vñ` _hmnwéfñ` A{MÝË`m-n[a{_V-eŠË`m
_hm-Obm¡K _Ü`o n[a^«_-_mZm-_ZoH$ H$mo{Q> ~«÷mÊS>mZm-_oH$V_o@ì`º$ _h-
Xh‘>ma- n¥{W-ì`n²-VoOmo-dmædm-H$memÚ¡-amd¥Voøpñ_Z² _h{V ~«÷mÊS- IÊS>o
lr_Xm{X damh-X§îQ´>mJ«-{dam{OVo-^yb
© moH$o Oå~yÛrno ^aVIÊS>o Am`m©dÎm£H$ XoemÝVJ©Vo
(ñWmZ Zm_:) namY©-Û` Or{dZmo ~«÷Umo {ÛVr`o namY} EH$-nÄMmeÎm_o df} ídoV-
dmamh H$ëno d¡dñdV _ÝdÝVao AîQ>m-qde{V-V_o H${b-`wJo H${b àW_ MaUo
~m¡ÕmdVmao A_wH$ g§»`H$ {dH«$_gådËgao A_wH$ZmpåZ gådËgao (A`Z-F$Vw-_mg-
nj-{V{W-dmga-ZjÌ-Jwéam{e) eofogw J«hofw `WmñWmZ pñWVofw Ed§ JwU-
{deofU-{d{eîQ>m`m§ ew^ nwÊ`-{VWm¡ (JmoÌ -Zm_) gd©-nmn {Zamg nydH© $-
_hm-nmnmon-nmnm{Z ZmZm-`mo{Z H¥$Vm{Z MŸ&
~mb-^mdoZ `Ënmn§ jwÎm¥S>W} M `ËH¥$V_²Ÿ&1Ÿ&
AmË_mWª M¡d `Ënmn§ namW} M¡d `ËH¥$V_²Ÿ&
VrW}fw M¡d `Ënmn§ Jwd-© dkm-H¥$VÄM `V²Ÿ&2Ÿ&
amJ-Ûofo m{X-O{ZV§ H$m_-H«$moYZo `ËH¥$V_²Ÿ&
qhgm-{ZÐm{XO§ nmn§ ^oX-ÑîQ>çmM `ËH¥$V_² &3Ÿ&
ewîH$-_mЩÄM `Ënmn§ OmZVm-OmZVm H¥$V_²ŸŸ&
Xohm-{^_mZO§ nmn§ gd©Xm gpÄMV§ M `V²Ÿ&4Ÿ&
~«÷hm _Ún: ñVo`r VW¡d Jwé-VënJ:Ÿ&
_hm-nmnm{Z MËdm[a VV² g§gJu M nÄM_:Ÿ&5Ÿ&
A{V-nmVH$-_Ý`ÀM VÝÝ`yZ-_wn-nmVH$_²Ÿ&
Jmo-dYmo d«mË`Vm ñVo`-_¥UmZm§ MmZn-{H«$`mŸ&6Ÿ&
AZm{hVmp½ZVm nÊ`-{dH«$`: n[adoXZ_²Ÿ&
BÝYZmW} Ðþ_ÀN>Xo ñÌr-qhgm¡f{Y-OrdZ_²Ÿ&7Ÿ&
qhgm-`mÌm {dYmZÄM ^¥VH$m-Ü`mnZ§ VWm Ÿ&
àW_ml_-_maä` `pËH${ÄM-pËH$pëdf§ H¥$V_²Ÿ&8Ÿ&
H¥${_-H$sQ>m{X-hZZ§ `pËH$pÄMV² àm{U-qhgZ_²Ÿ&
_mVm-{nÌmo-aewlyfm VÛmŠ`mH$aU§ VWmŸ&9Ÿ&
AnyÁ`nyOZ§ M¡d nyÁ`mZmÄM ì`{VH«$_:Ÿ&
AZml_ñWVm-½Ý`m{X Xodm-ewlyfU§ VWmŸ&10Ÿ&
na-H$m`m©-nhaU§ naÐì`mo-nOrdZ_²Ÿ&
276 Vedic View of ¹r¤ Jagann¢tha
VVmo@kmZ-H¥$V§ nmn§ H$m{`H§$ dm{MH§$ VWmŸ&11Ÿ&
_mZg§ {Ì{dY§ dm{n àm`píMÎm¡-aZm{eV_²Ÿ&
Vñ_mXeof nmnoä`ñÌm{h Ì¡bmoŠ`nmdZ &12Ÿ&
F$Õ`o nwîQ>`o Mm{n {gÕ`o ^{º$bãY`oŸ&
{edm` _wº$`o M¡d d¥Õ`o gd©-H$_©Um_²Ÿ& 13Ÿ&
_ÝÌmUm§ Xo{eH$mZmÄM ñWmZmZm_{n gd©XmŸ&
nwÌ-{_Ì-H$bÌmUm§ Xmgr-Xmd-Jdm_{nŸ&14Ÿ&
doX-emñÌm-J_mXrZm§ d«VmZm-{_îQ>-gånXm_²Ÿ&
_ZmoaWmZm§ gd}fm§ {hVmZm§ n[abãY`oŸ&15Ÿ&
Am`w-amamo½`-_oYmZm§ YZ-YmÝ`m{X-gånXm_²Ÿ&
nwÊ`mZm-_{U_mXrZm§ JwUmZm§-lo`gm_{nŸ&16Ÿ&
amkmo OZnXñ`m{n `O_mZñ` _pÝÌUm_²Ÿ&
d¡îUdmZm§ {deofU o naÌ-{hV-{_ÀN>Vm_²Ÿ&17Ÿ&
gËgÝVmZ-àmßË`Wª kmZ-^{º$-d¡am½`m{X-àmßË`Wª ^JdX²-^mJdVmMm`©
H¡$‘>`ñ© `m-{dpÀN>ÝZ gÝVmZoZm-hahd¥Õ © çWª amîQ´>ñ` Xw{^©jm{X {Zd¥{Îm-nydH© $ VËH$mb
gå^m{dV eñ`-d¥ÕçW©-_pñ_Z² ñWmZo gd}fm§ ~«m÷U-j{Ì`-d¡í`-eyÐmUm§ `Wm-
{^b{fV _Z-ñH m_Zm {gÕçWª lr_ÝZmam`Uñ` Aeof {MX{MÛñVw-eofr^yVñ`
gË`-kmZmZÝXm-_bËd ñdê$nñ` lr-^y{_-Zrbm-Zm`H$ñ` kmZ-e{º$ ~b¡íd`©
dr`©-e{º Ëd-na_-H$mé{UH$Ëd H¥$VkËd pñWaËd§ n[anyUË© d na-_moXkmjaËd
_mX©dmO©d gm¡JÝÜ` gm¡H$w _m`©m{X {Xì` JwU-JU _hmU©dñ` A{^Zd ObYa-gwÝXa
{Xì` _“b-{dJ«h-{d{eîQ>ñ` ^JdV: nyOZ§ H [$aî`oŸ&
AWmJ_moº$ ^JdXmamYZ H«$_:Ÿ&
AW Ü`mZ_²Ÿ&
emÝVmH$ma§ ^wOJe`Z§ nÙZm^§ gwaoe§,
{dídmYma§ JJZ-gÑe§ _oKdUª ew^m“_²Ÿ&
bú_r-H$mÝV§ H$_b-Z`Z§ `mo{J{^-Ü`m©Z-Jå`§,
dÝXo {dîUw§ ^d-^`-ha§ gd©-bmoH¡$H$-ZmW_²Ÿ&1Ÿ&
› Amdmh`oÎm§ JéS>mon[a-{ñWV§ a_mY©-Xoh§ gwa-amO-dpÝXV_²Ÿ&
H§$gmÝVH§$ MH«$-JXmãO-hñV§ ^Om{_ Xod§ dgwXod-gyZw_²Ÿ&2Ÿ&
7.Other S¦ktas-chakr¢bja ma´²ala-¢gama 277
lr_Vo Zmam`Um` Z_: AmdmhZ§ g_n©`m{_Ÿ&2Ÿ&
Añ`¡ àmUm: à{VîR>ÝVw Añ`¡ àmUm: jaÝVw MŸ&
Añ`¡ XodËd_Mm©`¡ _m_ho{V M H$íMZŸ&3Ÿ&
lr_Vo Zmam`Um` Z_: àmU§ à{VîR>mn`m{_Ÿ&3Ÿ&
aå`§ gwemo^Z§ {Xì`§ gd©gm¡»`H$a§ ew^_²Ÿ&
AmgZ§ M _`m XÎm§ J¥hmU na_oídaŸ&4Ÿ&
lr_Vo Zmam`Um` Z_:AmgZ§ g_n©`m{_Ÿ&4Ÿ&
Vmn-Ì`-ha§ {Xì`§ na_mZÝX gå^d_²Ÿ&
Vmn-Ì`-{d_mo j m` Vdm¿`ª H$ën`må`h_² Ÿ &5Ÿ&
lr_Vo Zmam`Um` Z_: A¿`ª g_n©`m{_Ÿ&&5Ÿ&
`X²^{º$ boe gånH m©V² na_mZÝX gå^d:&
Vñ_¡Vo na_oem` nmÚ§ ewÕm` H$ën`oŸ&6Ÿ&
lr_Vo Zmam`Um` Z_: nmÚ§ g_n©`m{_Ÿ&&6&
XodmZm_{n Xodm` XodmZm§ XodVmË_ZoŸ&
AmMm_§ H$ën`m_re MmË_Zm§ ew{Õ hoVdoŸ&7Ÿ&
lr_Vo Zmam`Um` Z_: AmM_Zr`§ g_n©`m{_Ÿ&7Ÿ&
gd©-H$ë_f-hrZm` n[anyU© _wImË_Zo&
_YwnH©$ {_X§ Xod H$ën`m{_ àgrX _oŸ&8Ÿ&
lr_Vo Zmam`Um` Z_: _YwnHª$ g_n©`m{_Ÿ&8Ÿ&
CpÀN>îQ>mo @ ß`ew { Mdm© { n `ñ` ñ_aU-_mÌV:Ÿ&
ew { Õ_mßZmo { V Vñ_¡ Vo nw Z amM_Zr`H$_² Ÿ &9Ÿ&
lr_Vo Zmam`Um` Z_: nwZamM_Zr`§ g_n©`m{_Ÿ&9Ÿ&
na_mZÝX~moYm` {Z_½Z {ZO _yV©`oŸ&
gm“mo n m“{_X§ ñZmZ§ H$ën`må`h_re Vo Ÿ &10Ÿ&
lr_Vo Zmam`Um` Z_: ñZmZ§§ g_n©`m{_Ÿ&10&
gd©VrW© g_m`wº§$ gwJpÝY {Z_©b§ Ob_²Ÿ&
AmMå`Vm§ _`m XÎm§ J¥hrËdm na_oídaŸ&11Ÿ&
lr_Vo Zmam`Um` Z_: ñZmZmÝVo nwZamM_Z§§ g_n©`m{_Ÿ&11&
H$m_YoZw g_wËnÝZ§ gd}fm§ OrdZ§ na_²Ÿ&
278 Vedic View of ¹r¤ Jagann¢tha
nmdZ§ `k-hoVwíM n`: ñZmZmW©-_{n©V_²Ÿ&12Ÿ&
lr_Vo Zmam`Um` Z_: Xw½Y ñZmZ§§ g_n©`m{_Ÿ&12&
n`gñVw g_wX²^yV§ _Ywamåb§ e{e-à^_²Ÿ&
XÜ`mZrV§ _`m Xod ñZmZmWª à{VJ¥øVm_²Ÿ&13Ÿ&
lr_Vo Zmam`Um` Z_: X[Y ñZmZ§§ g_n©`m{_Ÿ&13&
ZdZrV g_wËnÝZ§ gd©-gÝVmof-H$maH$_²Ÿ&
K¥V§ Vwä`§ àXmñ`m{_ ñZmZmWª à{VJ¥øVm_²Ÿ&14Ÿ&
lr_Vo Zmam`Um` Z_: K¥V ñZmZ§§ g_n©`m{_Ÿ&14&
Vé nwîn g_wX²^yV§ gwñdmXw _Ywa§ _YwŸ&
VoO: nwpîQ>H$a§ {Xì`§ ñZmZmWª à{VJ¥øVm_²Ÿ&15Ÿ&
lr_Vo Zmam`Um` Z_: _Yw ñZmZ§§ g_n©`m{_Ÿ&15&
Bjw gma g_wX²^yVm eH©$am nwpîQ->H$m[aH$mŸ&
_bm-nhm[aH$m {Xì`m ñZmZmWª à{VJ¥ ø Vm_² Ÿ &16Ÿ&
lr_Vo Zmam`Um` Z_: eH©$am ñZmZ§§ g_n©`m{_Ÿ&16&
n`mo X{Y K¥V§ M¡d _Yw§ M eH©$am`wV_²Ÿ&
nÄMm_¥ V § _`mZrV§ ñZmZmWª à{VJ¥ ø Vm_² Ÿ &17Ÿ&
lr_Vo Zmam`Um` Z_: nÄMm_¥V ñZmZ§§ g_n©`m{_Ÿ&17&
_ÝXm{H$Ý`mñVw `Ûm[a gd©nmnha§ ew^_²Ÿ&
V{XX§ H$pënV§ Xod ñZmZmWª à{VJ¥øVm_²Ÿ&18Ÿ&
lr_Vo Zmam`Um` Z_: ewÕmoXH$ ñZmZ§§ g_n©`m{_Ÿ&18&
_b`mMb gå^y V § MÝXZmJé-gå^d_² Ÿ &
MÝXZ§ XodXodoe ñZmZmWª à{VJ¥øVm_²Ÿ&19Ÿ&
lr_Vo Zmam`Um` Z_: JÝYmoXH$ ñZmZ§§ g_n©`m{_Ÿ&19&
ZmZm gwJpÝY Ðì`§ M MÝXZ§ aOZr-`wV_²Ÿ&
CÛV©Z§ _`m XÎm§ ñZmZmWª à{VJ¥øVm_²Ÿ&20Ÿ&
lr_Vo Zmam`Um` Z_: CÛV©Z ñZmZ§§ g_n©`m{_Ÿ&20&
_ÝXm{H$Ý`m: g_mZrV¡ h}_må^moéh-dm{gV¡:Ÿ&
ñZmZ§ Hw$éîd Xodoe g{bb¡íM gwJpÝY{^;Ÿ&21Ÿ&
lr_Vo Zmam`Um` Z_: J“moXH$ ñZmZ§§ g_n©`m{_Ÿ&21&
7.Other S¦ktas-chakr¢bja ma´²ala-¢gama 279
_m`m-{MÌ nQ>mÀN>ÝZ {ZO Jwømoé-VoOgoŸ&
{ZdmaU-{dkm` dmgñVo H$ën`må`h_² Ÿ &22Ÿ&
lr_Vo Zmam`Um` Z_: dņ̃ g_n©`m{_Ÿ&22&
`_m{lË` _hm_m`m OJV² gå_mo{hZr gXmŸ&
Vñ_¡ Vo na_o e m` H$ën`må`w Î mar`H$_² Ÿ &23Ÿ&
lr_Vo Zmam`Um` Z_: CÎmar`§ g_n©`m{_Ÿ&23&
`ñ` e{º$-Ì`oUoX§ gåàmoV-_{Ib§ OJV²Ÿ&
`k-gyÌm` Vñ_¡ Vo `kgy̧ àH$ën`oŸ&24Ÿ&
lr_Vo Zmam`Um` Z_: `kgy̧ g_n©`m{_Ÿ&24&
ñd^md gwÝXam“m` ZmZm eŠË`m-l`m` MŸ&
^y f Um{Z {d{MÌm{U H$ën`m{_ gw a m{M© V Ÿ&25Ÿ&
lr_Vo Zmam`Um` Z_: ^yfUm{Z g_n©`m{_Ÿ&25&
g_ñV XodXodoe gd© V¥pßVH$a§ na_²Ÿ&
AIÊS>mZÝX gånyUª J¥hmU Ob_wÎm__²Ÿ&26Ÿ&
lr_Vo Zmam`Um` Z_: Ob§ g_n©`m{_Ÿ&26&
lrIÊS>MÝXZ§ {Xì`§ JÝYmT>>ç§ gw_Zmoha_²Ÿ&
{dbonZ§ gwaloîR> MÝXZ§ à{VJ¥øVm_²Ÿ&27Ÿ&
lr_Vo Zmam`Um` Z_: JÝY {dbonZ§ g_n©`m{_Ÿ&27&
na_mZÝX gm¡^m½` n[anyU© {XJÝVa_²Ÿ&
J¥hmU na_§ JÝY§ H¥$n`m na_oídaŸ&28Ÿ&
lr_Vo Zmam`Um` Z_: JÝY§ g_n©`m{_Ÿ&28&
gwîRw> MÝXZ gpå_l§ nm[aOmV-g_wX²^d_²Ÿ&
_`m XÎm§ J¥hmUmew MÝXZ§ JÝY g§`wV_²Ÿ&29Ÿ&
lr_Vo Zmam`Um` Z_: MÝXZ§ g_n©`m{_Ÿ&29&
Hw L²>Hw$>_§ H$m_Zm {Xì`§ H$m_Zm H$m_-gå^d_²Ÿ&
Hw$L²>Hw$_oZm{M©Vmo Xod J¥hmU na_oídaŸ&30Ÿ&
lr_Vo Zmam`Um` Z_: Hw$L²>H$w >_§ g_n©`m{_Ÿ&30&
A~ra§ M Jwbmb§ M Mmodm-MÝXZ_od MŸ&
A~raoUm{M©Vmo Xod AV: empÝV¨ à`ÀN> _oŸ&31Ÿ&
280 Vedic View of ¹r¤ Jagann¢tha
lr_Vo Zmam`Um` Z_: A~ra§ g_n©`m{_Ÿ&31&
AjVmíM gwaloîR> Hw$L²>Hw$_mº$m: gwemo{^Vm:Ÿ&
_`m {Zdo{XVm ^º$çm J¥hmU na_oídaŸ&32Ÿ&
lr_Vo Zmam`Um` Z_: AjV§ g_n©`m{_Ÿ&32&
Vwar` dZ gå^yV§ ZmZm JwU _Zmoha_²Ÿ&
gw_ÝX gm¡a^§ nwîn§ J¥øVm-{_X-_wÎm__²Ÿ&33Ÿ&
lr_Vo Zmam`Um` Z_: nwîn§ g_n©`m{_Ÿ&33&
_më`mXr{Z gwJÝYr{Z _mbË`mXr{Z d¡ à^moŸ&
_`m-ZrVm{Z nwînm{U J¥hmU na_oídaŸ&34Ÿ&
lr_Vo Zmam`Um` Z_: nwîn_mbm§ g_n©`m{_Ÿ&34&
Vwbgr ho_-ê$nm§ M aËZ-ê$nm§ M _ÄOar_²Ÿ&
^d-_mo j -àXm§ Vw ä `-_n© ` m{_ h[a-{à`m_² Ÿ &35Ÿ&
lr_Vo Zmam`Um` Z_: Vwbgr ņ g_n©`m{_Ÿ&35&
e_t e_` _o nmn§ e_r-bmo{hV H$ÊQ>H$mŸ&
Ym[aÊ`-Ow©Z-~mUmZm§ am_ñ` {à`-dm{XZrŸ&36Ÿ&
lr_Vo Zmam`Um` Z_: e_r ņ g_n©`m{_Ÿ&36&
{dîÊdm{X gd©XodmZm§ Xyd}Ëd§ àr{VXm gXmŸ&
jra-gmJa gå^yVo d§e-d¥{Õ-H$ar ^dŸ&37Ÿ&
lr_Vo Zmam`Um` Z_: Xydmª g_n©`m{_Ÿ&37&
V¡bm{Z M gwJÝYr{Z Ðì`m{U {d{dYm{Z MŸ&
_`m XÎmm{Z bonmWª J¥hmU na_oídaŸ&38Ÿ&
lr_Vo Zmam`Um` Z_: gwJÝYV¡b§ g_n©`m{_Ÿ&38&
h[aÐm Hw $ L² > Hw $ _ÄM¡ d {gÝXy a -H$ÁObmpÝdV_² Ÿ &
gm¡^m½` Ðì` g§`wº§$ J¥hmU na_oídaŸ&39Ÿ&
lr_Vo Zmam`Um` Z_: gm¡^m½`Ðì`§ g_n©`m{_Ÿ&39&
aËZ-H$L²>H$U d¡Xy`© _wº$m-hmam-{XH$m{Z MŸ&
gwàgÝZoZ _Zgm XÎmm{Z ñdrHw$éîd ^mo:Ÿ&40Ÿ&
lr_Vo Zmam`Um` Z_: _wº$mhma§ g_n©`m{_Ÿ&40&
dZñn{V-agmoX²^yVmo JÝYmT>ç: gw_Zmoha:Ÿ&
7.Other S¦ktas-chakr¢bja ma´²ala-¢gama 281
AmK«o`: gd©-^yVmZm§ Yynmo@`§ à{VJ¥øVm_²Ÿ&41Ÿ&
lr_Vo Zmam`Um` Z_: Yyn_mK«mn`m{_Ÿ&41&
gw - àH$memo _hm-Xrn: gd© V -pñV{_am-nh:Ÿ&
g ~møm-ä`ÝVa§ Á`mo{V-Xunmo@`§ à{VJ¥øVm_²Ÿ&42Ÿ&
lr_Vo Zmam`Um` Z_: Xrn§ Xe©`m{_Ÿ&42&
hñV àjmbZ§ H$amo{_Ÿ-gËnmÌ-{gÕ§ gw^J§ {d{dYmZoH$ ^jU_²Ÿ&
{ZdoX`m{_ Xodoe gmZwJm` J¥hmU VV²Ÿ&43Ÿ&
lr_Vo Zmam`Um` Z_: Z¡dÚ o § {ZdoX`m{_Ÿ&43&
Ebmo era bd“m{X H$ny©a n[adm{gV_²Ÿ&
àmgZmWª H¥$V§ Vmo`§ J¥hmU na_oídaŸ&44Ÿ&
lr_Vo Zmam`Um` Z_: _Ü`onmZr`§ g_n©`m{_Ÿ&44&
~rOnyam_« nZg IOy©ar H$Xbr \$b_²Ÿ&
Zm[aHo$b \$b§ {Xì`§ J¥hmU na_oídaŸ&45Ÿ&
lr_Vo Zmam`Um` Z_: F$Vw\$b§ g_n©`m{_Ÿ&45&
H$ny©a-dm{gV§ Vmo`§ _ÝXm{H$Ý`m g_möV_²Ÿ&
AmMå`Vm§ OJÝZmW _`m XÎm§ {h ^{º$V:Ÿ&46Ÿ&
lr_Vo Zmam`Um` Z_: nwZamM_Zr`§ g_n©`m{_Ÿ&46&
\$boZ \${bV§ gdª Ì¡bmoŠ`§ gMamMa_²Ÿ&
Vñ_mV² \$b-àXmZoZ nyUm©: gÝVw _ZmoaWm:Ÿ&47Ÿ&
lr_Vo Zmam`Um` Z_: AIÊS> F$Vw\$b§ g_n©`m{_Ÿ&47&
nyJr \$b§ _h{Ôì`§ ZmJ-dëbr Xb¡-`w©V_²Ÿ&
Ebm-MyUm©{X g§`wº§$ Vmå~yb§ à{VJ¥øVm_²Ÿ&48Ÿ&
lr_Vo Zmam`Um` Z_: Vmå~yb§ g_n©`m{_Ÿ&48&
{haÊ`J^© J^©ñW§ ho_~rO§ {d^mdgmo:Ÿ&
AZÝV-nwÊ`-\$bX-_V: empÝV¨ à`ÀN> _o Ÿ&49Ÿ&
lr_Vo Zmam`Um` Z_: X{jUm§ g_n©`m{_Ÿ&49&
MÝÐm-{XË`m¡ M YaUr {dÚwX-p½ZñVW¡d MŸ&
Ëd_od gd© Á`moVt{f Am{V©Š`§ à{VJ¥øVm_²Ÿ&50Ÿ&
lr_Vo Zmam`Um` Z_: Am{V©Š`§ g_n©`m{_Ÿ&50&
282 Vedic View of ¹r¤ Jagann¢tha

H$Xbr-J^©-gå^yV§ H$ny©a§ M àXr{nV_²Ÿ&


Amam{V©Š`-_h§ Hw$d} ní` _o daXmo ^dŸ&51Ÿ&
lr_Vo Zmam`Um` Z_: H$ny©am{V©Š`§ g_n©`m{_Ÿ&51&
ZmZm gwJpÝY nwînm{U `Wm-H$mbmo-X²^dm{Z MŸ&
nwînmÄO{b-_©`m XÎmmo J¥hmU na_oídaŸ&52Ÿ&
lr_Vo Zmam`Um` Z_: nwînmÄmO{b§ g_n©`m{_Ÿ&52&
`m{Z H$m{Z M nmnm{Z OÝ_mÝVa H¥$Vm{Z MŸ&
Vm{Z gdm©{U Zí`ÝVw àX{jU nXo nXoŸ&5Ÿ3&
lr_Vo Zmam`Um` Z_: àX{jUm§ g_n©`m{_Ÿ&53&
`ñ` ñ_¥Ë`m M Zm_moŠË`m Vnmo-`k {H«$`m{XfwŸ&
Ý`yZ§ gånyU©Vm§ `m{V gÚmo dÝXo V_À`wV_²Ÿ&54Ÿ&
AmdmhZ§ Z OmZm{_ Z OmZm{_ {dgO©Z_²Ÿ&
nyOm§ M¡d Z OmZm{_ jå`Vm§ na_oídam:Ÿ&55Ÿ&
lr_Vo Zmam`Um` Z_: j_m-àmW©Zm§ g_n©`m{_Ÿ&55&
`§ ~«÷m-déUoÝÐ-éÐ-_éV: ñVwÝdpÝV {Xì`¡ñVd¡-
d}X¡: gmL²>J-nX-H«$_mo-n{ZfX¡-Jm©`pÝV `§ gm_Jm:Ÿ&
Ü`mZm-dpñWV VX²JVoZ _Zgm ní`pÝV `§ `mo{JZmo,
`ñ`mÝV§ Z {dXw: gwamgwa-JUm: Xodm` Vñ_¡ Z_:Ÿ&56Ÿ&
g-eL²>I-MH«§$ g-{H$arQ->Hw$ÊS>b§ gnrV-dņ̃ gagr-éhojU§Ÿ&
g-hma-dj:ñWb H$m¡ñVw^-{l`§ Z_m{_ {dîUw§ {eagm MVw^w©O_²Ÿ&57Ÿ&
lr_Vo Zmam`Um` Z_: ñVw{V§ g_n©`m{_Ÿ&57&
Z_mo-ñËdZÝVm` ghò-_yV©`o ghò-nmXm{j-{eamoé ~mhdoŸ&
ghò-ZmåZo nwéfm` emídVo ghò-H$mo{Q> `wJYm[aUo Z_:Ÿ&58Ÿ&
lr_Vo Zmam`Um` Z_: gmîQ>m“àUm_§ g_n©`m{_Ÿ&58&
JÀN>ÝVw M gwa-loîR>m: ñd-ñWmZ§ na_oídam:Ÿ&
`O_mZ-{hVmWm© ` nw Z -amJ_Zm` MŸ&59Ÿ&
lr_Vo Zmam`Um` Z_: {dgO©Z§ g_n©`m{_Ÿ&59&
AZ`m nyOm lr_ÝZmam`U: àr`Vm§ Z __Ÿ& B{V nyOZ_²Ÿ&
7.Other S¦ktas-chakr¢bja ma´²ala-¢gama 283
AW VÝÌmoº$ _wÐm-{Z_m©U àH$ma:
Hw$å^ _wÐm bjU_²
Xjm“xîR>§ nwam“xîR>o {jßËdm hñVÛ`oZ MŸ&
gmdH$mem§ _wpîQ>H$m§ M Hw$`m©Ëgm Hw$å^-_w{ÐH$mŸ&1Ÿ&
AñÌ _wÐm bjU_²
Xjñ` VO©Zr _Ü`o gì`o H$a-Vbo {jnoVŸ² &
A{^KmVoZ eãX: ñ`mXñÌ _wÐm g_r[aVmŸ&2Ÿ&
AL²>J-Ý`mg _wÐm bjU_²
öÝZo̧ {Ì{^-am»`mV§ Ûmä`m-_ñÌ-{eamo_V_²Ÿ&
AL²>Jîw R>Zo {eIm ko`m {Xp½^: H$dM-_r[aV_²Ÿ&3Ÿ&
AmdmhZ-_wÐm bjU_²
hñVmä`m-_ÄOqb ~Üdm-Zm{_H$m-_yb-nd©Umo:Ÿ&
AL²>JwîR>m¡ {Z{jnoËgo`§ _wÐm-ËdmdmhZr ñ_¥VmŸ&4Ÿ&
JÝY_wÐm bjU_²
_Ü`_m-Zm{_H$m-L²>Jîw R>¡ aL²>Jëw `J«Uo ^mo {à`oŸ&
XÚmÀM {d_b§ JÝY§ _yb_ÝÌoU gmYH$:Ÿ&5Ÿ&
nwîn _wÐm bjU_²
AL²>JwîR>-VO©Zrä`mÄM nwîn-MH«o$ {ZdoX`oV²Ÿ&6Ÿ&
Yyn _wÐm bjU_²
_Ü>`_m-Zm{_H$mä`m§ Vw _Ü`-nd©{U Xo{eH$:Ÿ&
AL²>JwîR>mJ«oU Xodo{e Y¥Ëdm Yyn§ {ZdoX`oV²Ÿ&7Ÿ&
Z¡doÚ _wÐm bjU_²
CÎmmobZ§ {ÌYm H¥$Ëdm Jm`Í`m _yb-`moJV:Ÿ&
VÎdm»` _wÐ`m Xo{d Z¡doÚ§ {d{ZdoX`oV²Ÿ&8Ÿ&
JéS>_wÐm bjU_²
{_W-ñVO©{ZHo$ píbîQ>o píbîQ>m-dL²>Jîw R>H$m¡ VWmŸ&
_Ü`_m-Zm{_Ho$ Vw Ûm¡ njm{dd {dMmb`oVŸ² &
Efm JéS>_Ðw m ñ`m{ÛîUmo: gÝVmofd{Y©ZrŸ&9Ÿ&
284 Vedic View of ¹r¤ Jagann¢tha
àmW©Zm _wÐm bjU_²
àg¥Vm-L²>J{w bH$m¡-hñVm¡ {_W: píbîQ>m¡ M gÝ_wIm¡Ÿ&
Hw$`m©Ëñdo öX`o go`§ _wÐm àmW©Z g§{kH$mŸ&10Ÿ&
XhZ _wÐm bjU_²
Xjo H$a-Vbo aº$-nL²>H$Oo ^mñH$a§ ñ_aZ²Ÿ&
Ðì`m{U g§ñn¥eo-ÎmoZ _wСfm XhZmpË_H$mŸ&11Ÿ&
Amß`m`Z _wÐm bjU_²
dm_ hñV-Vbo ídoV nL²>H$Oo e{eZ§ ñ_aZ²Ÿ&
Ðì`m{U g§ñn¥e-o ÎmoZ _wÐf¡ m-ß`m`ZmpË_H$mŸ&12Ÿ&
MH«$ _wÐm bjU_²
ñnîQ>m¡ àgm[aVm¡ hñVm¡ nañna {Z`mo{OVm¡Ÿ&
^«_Um-ÀMH«$d-Îmm¡ Vw MH«$-_wÐo{V H$s{V©VmŸ&13Ÿ&
AW nwéfgyº$ nmR>{d{Y:Ÿ&
AW nwÌH$m_: ew{M: à`V: ewŠbmå~aYa: lrMyU`© º w $ ÛmXe ídoVmoÜd©-nwÊS´>Ya:
nÙmj-Vwbgr-_mbm-Ya: ewÕm-gZm-grZmo Ý`mgm{XH§$ H¥$Ëdm Ahah: fmoS>e
nwéf-gyº§$ nR>oV²Ÿ& àUd: àmH²$ à`wÄOrVŸ& (`mkdëŠ` {ejm 1/17)
ñdñW: àemÝVmo {Z^uVmo dUm©-ZwÀMma`oX ~² Yw :Ÿ&
Zmä`m hÝ`mÝZ {Zh©Ý`ÝZ Jm`oÝZ¡d H$ån`oV²Ÿ&21Ÿ&
g_-_wÀMma`o-ÛUm©Z² hñVoZ M _wIZo MŸ&23&
hñV-^«îQ>: ñda-^«îQ>mo Z doX-\$b-_íZwVŸo &24Ÿ&
e{L²>H$>V§ ^rV-_wXY² î¥ Q->_ì`º$-_ZwZm{gH$_²Ÿ&26Ÿ&
H$mH-$ñda§ _ypÜZ©-JV§ VWm ñWmZ-{dd{O©V_²Ÿ&
{dñda§ {dagÄM¡d {dpíbîQ>§ {df-_mhVm_²Ÿ&27Ÿ&
ì`mHw$b§ Vmbw-hrZ§ M nmR> XmofmÀMVwXe© Ÿ&28&
hñV-hrZ§ Vw `mo@YrVo ñda-dU©-{dd{O©V_²Ÿ&
F$J²-`Ow-gm©_{^-X©½Ymo {d`mo{Z-_wnJÀN>{VŸ&40Ÿ&
ñda-hrZ§ Vw `mo@YrVo _Ý̧ doX-{dXmo {dXw:Ÿ&
Z gmY`{V `Oy[§ f ^wº$-_ì`ÄOZ§ `WmŸ&41Ÿ&
kmVì`íM VW¡dmWm} doXmZm§ H$_©-{gÕ`oŸ&
7.Other S¦ktas-chakr¢bja ma´²ala-vaidika 285
nmR-_mÌm-dgmZñVw nL²>H$>o Jm¡[ad grX{VŸ&43Ÿ&(`mkdëŠ` {ejm)
JrVr erK«r {ea: H$ånr `Wm-{b{IV-nmR>H$:Ÿ&
AZW©kmo@ën-H$ÊR>íM fS>Vo o nmR>H$mY_m:ŸŸ&&32Ÿ&
_mYw`-© _ja-ì`{º$: nXÀN>Xo ñVw gwñda:Ÿ&
Y¡`ª b`-g_Ëd§ M fS>Vo o nmR>H$m JwUm:Ÿ&&33Ÿ&(nm{UZr` {ejm)
Ono hmo_o _Io lmÕo@{^foH$o {nV¥-H$_©{UŸ&
hñV-ñda§ Z Hw$duV gÝÜ`mXm¡ Xod-nyOZoŸ&&
Cn-ñWmZo Ono hmo_o _mO©Zo `k-H$_©{UŸ&
H$ÊR>-ñda§ àHw$duV hñV-ñda-{dd{O©V_²Ÿ& (Am{•H$ gyÌ)
AW ewŠb `OwdX} dU©Z_²
_ÝÌ~«m÷U`mod}X Zm_Yo`§ Vpñ_ÄNw>Šbo `mOwfmåZm`o _mÜ`pÝXZr`Ho _ÝÌo
ñdaà{H«$`mŸ& (H$mË`m`Z n[a{eîQ> à{VkmgyÌ 1)
› _ÊS>b§ X{jU_{j öX`§ Mm{YpîR>V§ `oZ ewŠbm{Z `Oy{§ f ^JdmZ² `mkdëŠ`mo
`V: àmßV§ {ddñdÝV§ Ì`r-_`_-{M©î_ÝV_-{^Ü`m` _mÜ`pÝXZr`o dmOgZo`Ho$
`OwdX} måZm`o gd} g{Ibo g ew{H«$` F${f-X¡dV-N>ÝXm§ñ`-ZwH$« {_î`m_:Ÿ& (1)
BfoËdm{X I§ ~«÷mÝV§ {ddñdm-Zní`V²Ÿ&(gdm©ZHw $« _Ur 1/2)
B_m{Z ewŠbm{Z `Oy{§ f dmOgZo`Zo `mkdëŠ`o-Zm»`m`ÝVoŸ& (~¥hXmaÊ`H Cn.6/
6/5)
B©emdmñ`-~¥hXmaÊ`-Om~mb-na_h§g-gw~mb-_pÝÌH$m-{Zambå~-{Ì{eIr-
~«m÷U-_ÊS>b~«m÷Um-Û`VmaH$-n¡L>² Jb-{^jw-Vwar`mVrVm-Ü`mË_-Vmagma-
`mkdëŠ`-emQ>çm`Zr-_w { º$H$mZm§ ew Š b-`Ow d } X JVmZm-_o H $mo Z qde{V
g§»`H$mZm-_wn{ZfXm§ nyU_© X B{V empÝV:Ÿ& (_w{º$H$mon{ZfX² 1/2/2)
A`mV-`m_m{Z Vw ^mZw-JwßVmÝ`Ý`m{Z OmVm-Ý`{V-Zragm{ZŸ&
`Oy{§ f Vofm_W `mkdëŠ`mo ø`mV-`m_m{Z ado-admnŸ&(Xodr ^mJdV nwamU)
eH«$ gmo_mp½Z éÐmíM {dídoXdo m-pñÌbmoOZ:Ÿ&
{dYmVm e§I-nm{UíM VWm gßVf©`mo@_bm:Ÿ&(dm`w nwamU)
_¥H$ÊS> H${nb ì`mg `mkdëŠ` nameam:Ÿ&
dmë_r{H$ Zm©aXmo@JñË` BË`oVo dm{O-em{IZ:Ÿ&
286 Vedic View of ¹r¤ Jagann¢tha
dm{O-{dà-{deofU o lmÕ-H$_© {ZaÝVa_²Ÿ&
ewŠbm: àeñVm: H¥$îUñVw `Ow-éº$-{ZfoYV:Ÿ&(hmo{b ^mî`)
Vñ_mV² H$ì`m{Z hì`m{Z XmVì`m{Z {ÛOmV`oŸ&
dm{OZo XÎm_oH$§ Vw VËH$mo{Q>-Jw[UV§ ^doVŸ² &
`Owd}X _hm-H$ën-Vamoao-H$moÎma§ eV_²Ÿ&
emImñVÌ {eImH$mam XenÄMmW ewŠbJm:Ÿ&(~¥hÝZmaXr` nwamU)
VÌm{n _w»`§ {dko`§ emIm _mÜ`pÝXZr `Ow:Ÿ&
_mÜ`pÝXZr Vw `m emIm gd©-gmYmaUr {h gmŸ&
Vm_od M nwañH¥$Ë` d{eîR>Zo à^m{fV_²Ÿ&(H$ënÐþ_)
`OwdX} ñ` _yb§ {h ^oXmo _mÜ`pÝXZr`H$:Ÿ&
gdm©ZHw $« _Ur Vñ`m: H$mË`m`Z H¥$Vm Vw `mŸ&(hmo{b ^mî`)
_mÜ`pÝXZ `OwdX} o I§ ~«÷mÝV-_wXmöV_²Ÿ&
Vmanydª {h {ÌJwU§ ZmÝ` emImgw _w»`V:Ÿ&(Jwø_mbm)
g_mß` MmoÎmam{X-`©Ý_ÝÌ-~«m÷U`mo-{Û©Om:Ÿ&
› I§ ~«÷{o V `moÜ`m`Z² Xe©H$-íMmon-doYg:Ÿ&(namea ñ_¥{V)
Amo‘>ma-pñÌJwU: àmoº$: I§ ~«÷ {ÌJwU§ VWmŸ&
_mÜ`pÝXZr` emImZm§ `Owd}Xo nR>pÝV {hŸ&&
ewŠb H¥$îU-{_{V ÛoYm `OwíM g_wXmöV_²Ÿ&
ewŠb§ dmOgZo`§ Vw H¥$îU§ ñ`mÎm¡{Îmar`H$_²Ÿ& (à{VkmgyÌ ^mî`)
~w{Õ-_m{bÝ`-hoVËw dm-ÎmÚOw: H¥$îU-_r`©VŸo &
ì`dpñWV àH$aUm-ÎmÚOw: ewŠb-_r`©VŸo &
AîQ>{dY doX nmR>:Ÿ&
OQ>m _mbm {eIm aoIm ÜdOmo XÊS>mao Wmo KZ:Ÿ&
AîQ>m¡ {dH¥$V`: àmoº$m: H«$_nydm© _h{f©{^:Ÿ&(`mkdëŠ` {ejmgyÌ)
AZwbmo_-{dbmo_mä`m§ {Ìdma§ {h nR>Ëo H«$_:Ÿ&
{dbmo_o nX-dËgpÝY-aZwbmo_o `Wm-H«$__²Ÿ&&
~«`y mV² H«$_ {dn`m©gm-dY©Mñ© `m-{XVmo@ÝVV:Ÿ&
AÝV§ MmqX Z`oXod§ H«$_§ _mbo{V H$sË`©VoŸ&&
nmXmoÎmam§ {eIm_od {eIm_m`m©: àMjVoŸ&
7.Other S¦ktas-chakr¢bja ma´²ala-vaidika 287
H«$_mX² {Û {Ì MVw: nÄM nX-H«$_-_wXmhaoVŸ² &&
n¥WH²$ n¥W-p½dn`©ñ` boIm-_mhþ: nwZ: H«$_mV²Ÿ&
~«`y mXmXo: H«$_§ gå`JÝVm-XwÎmma`o{X{VŸ&
dJ} dm F${M dm `Ì nR>Z§ gÜdO: ñ_¥V:Ÿ&
H«$_-_wŠËdm {dn`©ñ` nwZíM H«$_-_wÎm__²Ÿ&
AY©-Mm© Xod-_odmoº$: H«$_-XÊS>mo {dYr`VoŸ&
nmXemo@Y©M©emo dm{n ghmoŠË`m XÊS>dÐW:Ÿ&&
AÝV-H«$_§ nR>Vo ² nyd-© _m{X n`©ÝV-_mZ`oVŸ² &
Am{X-H«$_§ Z`oXÝV§ KZ-_mhþ-_©Zr{fU:Ÿ&& B{VŸ&&&
AW _mÜ`pÝXZr emIm àe§gmŸ&
gÝ_ybmo `Owam»` doX-{dQ>nr Or`mËgm _mÜ`pÝX{Z:,
emIm `Ì `wJÝo Xw-H$mÊS>-g{hVm `ÌmpñV gm g§{hVmŸ&
`Ìm-^«mpãY-bVm {d^mpÝV ea-e¡bm‘>Ýo Xw^r F$½Xb¡:,
nÄM-Ûr-fw-Z^mo@‘> dU©-_Ywn:¡ Im½Ý`H©$ JwL>² Jpx ÄOV¡:Ÿ&Ÿ&
AW nwÌmW© {d^mÊS>H$ Mé {d{Y:Ÿ&
AWmV: gåàdú`m{_ {dqY nmdZ-_wÎm__²Ÿ&
Añ_m-ÎmmVñ` VmVmo@`§ aKw-nm¡Ìm` Yr_VoŸ&& (~¥hËnmamea ñ_¥{V 9/289)
AZnË`ñ` nwÌmWª Hw$`m©Û¡ ^mpÊS>H$ñVw`_²Ÿ&
ghòerf© gyº$ñ` {dYmZ§ Mé-nmH$-H¥$V²Ÿ&290Ÿ&
`¡`-£ Z¥n© :¡ H¥$V§ nyd-© _Ý`¡a{n {ÛOmoÎm_¡:Ÿ&
{gÜ`pÝV gd© _ÝÌm{U {d{Y-{d{X²^-{Û©OmoÎm_¡:Ÿ&291Ÿ&
Cnm{gVm{Z gX²-^ŠË`m lmo{Ì`¡: lw{V nmaJ¡:Ÿ&
AmË_-{d{Õ-{Z©amhma¡-d}{X{^-_©ÝÌ{dÎm_¡:Ÿ&292Ÿ&
{H«$`_mUm: {H«$`m: gdm©: {gÕçpÝV ~«÷Mm[a{^:Ÿ&
Z nmR>mÝZ YZmV² ñZmZm-ÝZmË_Z: à{VnmXZmV²Ÿ&293Ÿ&
àmº$ZmV² H$_©U: nwg§ m§ gdm©-^dpÝV {gÕ`:Ÿ&
ewŠb-njo ew^o dmao ew^-ZjÌ JmoMaoŸ&294Ÿ&
ÛmXí`m§ nwÌ-H$m_m` Mé§ Hw$duV d¡îUd_²Ÿ&
XånË`mo-éndmg-íM-øoH$mXí`m§ gwamb`oŸ&295Ÿ&
288 Vedic View of ¹r¤ Jagann¢tha
_ÝÌ¡: fmoS>e{^: gå`JM© {`Ëdm OZmX©Z_²Ÿ&
Mé§ nwéf gyº$o Z ln`oV² nwÌ-H$må``mŸ&296Ÿ&
àmßZw`m-Û¡îUd§ nw̧ {Mam`w: gÝV{V j__²Ÿ&
ÛmXet ÛmXer gå`-p½d{Yd-pÝZd© no-ÀMé_²Ÿ&297Ÿ&
`: H$amo{V Bhmo-nmpñV¨ {dîUmoñVw na_§ nX_²Ÿ&
hþËdmÁ`§ {d{YdV² nyd-© _½Zm¡ fmoS>e{^-ñVV:Ÿ&298Ÿ&
g{_Ymo@ídËW-d¥jñ` hþËdmÁ`§ Owh`þ mV² nwZ:Ÿ&
CnñWmZ§ VV: H¥$Ëdm Ü`mËdm M _YwgXy Z_²Ÿ&299Ÿ&
h{dhm}_§ nwZ: H¥$Ëdm Owhþ`mÀM K¥Vm-hþVr:Ÿ&
h{deof§ Z_ñH¥$Ë` Zmar Zmam`U§ à{VŸ&300Ÿ&
g§àmí` M h{d: eof§ bãYm-eríM dgoX² J¥hoŸ&
VV: H¥$Ëdm pËdX§ H$_© H$Îm©ì`§ {ÛOVn©U_²Ÿ&301Ÿ&
AgyVm _¥V-nwÌm M `m M H$Ý`m: àgy`VoŸ&
{jৠgm OZ`oV² nw̧ nmamea dMmo `WmŸ&302Ÿ&
hmo_mÝVo X{jUm§ XÚm-ÕoZw§ dmg-ñVWm {VbmZ²Ÿ&
^yq_ {haÊ` aËZm{Z `Wm gå^d-_od MŸ&303Ÿ&
` {gÕ-_ÝÌo gVV§ {ÛOoÝÐm: gånyÁ` {dîUw§ {d{YdV² gwVmWuŸ&
BX§ {dYmZ§ {dXYm{V gå`H²$ g nwÌ-_mßZmo{V hao: àgmXmV²Ÿ&304Ÿ&
&B{VŸ&
AW F$î`ûm¥“moº$ gÝVmZ `mJ:Ÿ&
F$f` D$Mw:-gyV gyV _hmàmk gd©emñÌ {demaXŸ&
gÝVmZ `mJ§ Zmo ~«y{h H$mo {d{YñVÌ qH$ \$b_²Ÿ&1Ÿ&
gyV CdmM-ûm¥UÜw d§ F$f`: gd} nwg§ º y $ {d{Y-_mXamV²Ÿ&
nydª gZËHw$_maoZ n¥îQ>mo {dîUw: gZmVZ:Ÿ&2Ÿ&
Cº$dmZ² nm¡éf§ hmo_ {dYmZ§ nwÌ gË\$b_²Ÿ&
d{eîR>m-`mo{XV§ VoZ MmÌo`§ gmo~d« r-{XX_²Ÿ&3Ÿ&
~moYZm` VoZmoº§$ g ñd{eî`oä` Cº$dmZ²Ÿ
dú`m{_ VXh§ gå`H²$ ûm¥UÜw d§ _w{Z-gÎm_m:Ÿ&4Ÿ&
nwÌ-àX-_nwÌmUm§ O`X§ O`-H$m{_Zm_²ŸŸ&
7.Other S¦ktas-Sant¢na-y¢ga-§¾ya¾¨¬ga 289
lrX§ lr-H$m{_Zm§ nwg§ m§ amÁ`X§ amÁ`-H$m{_Zm_²Ÿ&5Ÿ&
YmÝ`X§ YmÝ`-H$m_mZm§ H$s{V©X§ H$s{V©-H$m{_Zm_²Ÿ&
_w{º$X§ _w{º$-H$m_mZm§ _mojX§ _moj-H$m{_Zm_²Ÿ&6Ÿ&
~hþZm {H$-{_hmoº$o Z gd© {g{Õ-àX§ Z¥Um_²Ÿ&
`o Hw$d©pÝV Za loîR>m: nw§gyº$ hdZ§ VV:Ÿ&7Ÿ&
gÝVmZ \$bX§ Z¦Um§ Vofm§ lr-^y{_ g§`wV_²Ÿ&
gÝVwîQ>mo ^JdmZ² {dîUw: Xa em“© JXmãO^¥VŸ² &8Ÿ&
XXm{V g VZyOm d¡ ñdVwë`m-Z{MaoU g:Ÿ&
`Ú-{XÀN>pÝV _ZwOm: VÎm-ÝZyZ-_dmßZw`:w Ÿ&9Ÿ&
F$f` D$Mw:-ì`mg {eî` _hm~mhmo gyV VËdmW©-{dÎm_Ÿ&
{dYmZ§ H$_©Umo ~«y{h nw§gyº$ hdZñ` ^moŸ&10Ÿ&
Ed_wº$mo _w{ZJU¡:{dqY gyV CXmhaV²Ÿ&
Amaä` ewŠb àW_m§ H¥$îU-à{VnXÝVV:Ÿ&11Ÿ&
fmoS>e-íMm{n Kòofw M¡H$¡ H$pñ_Z² ghòH$_²Ÿ&
nm`g¡ Owh© `þ -w {d©àm: {dÎm-emR>ç-{dd{O©Vm:Ÿ&12Ÿ&
nw§gyº$mo-º$m{^-aoVm{^: F$[½^: fmoS>e{^-ñVV:Ÿ&
~«m÷UmZ² ^moO`oV² níMmV² `Wm-{d{Y {dYmZV:Ÿ&13Ÿ&
gÝVmZ§ {dîUw-gÑe-_dmßZw`m-X{MaoU d¡Ÿ&
Vmd-Õmo_-{H«$`m-eº$m¡ ÛmXemh§ hþdoX² d«VrŸ&14Ÿ&
VX-eº$mo fS²>{XZ§ dm {dÎm-emR>ç§ Z H$ma`oVŸ² &
CÎm_§ fmoS>e-{XZ§ ÛmXemh§ Vw _Ü`__²Ÿ&15Ÿ&
AY_§ fS>h§ àmoº$§ eº$m¡ Hw$`m©V² {H«$`moÎm__²Ÿ&
eº$m¡ gË`mÝVw `mo _yT>: H$ma`oZ² _Ü`_mY_m¡Ÿ&16Ÿ&
ZmdmßZmo{V g gÝVmZ§ {dîUw-àrqV Z g§e`:Ÿ&
Vñ_mV² gd©-à`ËZoZ H$ma`oV² CÎm_§ gwYr:Ÿ&17Ÿ&
hmo_m-eº$m¡ OnoÎmmdV² VX-eº$m¡ gH¥$ÕZoV²Ÿ&
{dîUw F$jo dm _m{g ÛmXí`m§ {gV-H¥$îU`mo:Ÿ&18Ÿ&
`Xm H$Xm dm nw§ `ko _mZg§ d¡ àdV©VŸo &
VXmaä` {XZoîdofw fmoS>eoîd{n V§ `OoV²Ÿ&19Ÿ&
290 Vedic View of ¹r¤ Jagann¢tha
ÛmXí`m§ dm `Wm {dîUw Vmao dm fmoS>e§ {XZ_²Ÿ&
^doÎmWm nw§ hdZ§ Ama^oV {dMjU:Ÿ&20Ÿ&
{deofVmo J^© {M•o gåàmßVo Vw V¥Vr`Ho$Ÿ&
_m{g fmoS>e-Kòofw Hw$`m©V² nw§ hdZ§ ~wY:Ÿ&21Ÿ&
Ed§ Hw$`m©ÀMVwW} dm nÄM_o _m{g dm VV:Ÿ&
_hm-{dîUw-àgmXoZ nwÌ-àmpßV-^©dXo ² Y«dw _²Ÿ&22Ÿ&
D$Üdª Z Hw$`m©X² J^©ñW {eemo-ñÌr nw§g bjUmV²Ÿ&
VV: na§ H¥$Vm-Õmo_mV² {eemo-am`wî` Yr-JwU © m:Ÿ&23Ÿ&
^do`:w gd©-_mgofw Hw$`m©V² nwg§ º
y $ hmo_H$_²Ÿ&
ñÌr OÝ_ dm nwÌO{Z-`©Wm {M•§ VWm ^doV²Ÿ&24Ÿ&
gm àOm-`wî`-Y¡`m©{X gd© bjU g§`Vw mŸ&
EVV² nw§-hdZmV² nyd©-_mMm`m©V² nwÌ {gÕ`oŸ&25Ÿ&
gÝVmZ-JmonmbH$m-»`§ _Ý̧ ñdrH¥$Ë` Mma^oVŸ² &
AmMm`© gmo_`mOr MoV² lmo{Ì`mo dm{n H$_©R>:Ÿ&26Ÿ&
d¥Õmo dm d`gm hrZ: g Edm-Mm`©H$mo ^doVŸ² &
BËW§ fmoS>e-Kòofw JVofw M VV: na_²Ÿ&27Ÿ&
`mdV² nÄM_-_mg§ d¡ Vmd-Xä`À`© Ho$ed_²Ÿ&
ZdZrV-_`o `ÝÌo {ZË`§ gmîQ>-ghg«H$_²Ÿ&28Ÿ&
O{nËdm àme`oV² gÚmo J{^©Ur gwV-_mßZw`mV²Ÿ&
OnoÎmV: na_{n J^©ñW VZ`ñ` {hŸ&29Ÿ&
Hw$`m©V² àkm{X d¥ÕçW-_mg¥{V {ÛO-gÎm_m:Ÿ&
{Ìagm d¥{Îm-g{hV§ On§ Hw$`m©V² {XZo {XZoŸ&30Ÿ&
àmV: ñZmZm{XH§$ H¥$Ëdm Ü`mËdm _Z{g _mYd_²Ÿ&
JUoe-_mXm¡ gånyÁ` àË`yh-ñ`mon-emÝV`oŸ&31Ÿ&
~«m÷UmZm-_Zwkm§ M H¥$Ëdm H$_© g_mMaoVŸ² &
AZwkm`m§ fmoS>e dm ÛmXemîQ>m¡ M dm{n fQ²>Ÿ&32Ÿ&
J¥hrËdm MVwamo dm H¥$ÀN´>ÝV-ñ`mY©H$§ nwZ:Ÿ&
XÚmXm-Mm`©-d`m©` øW©-_Ý`X² {ÛOÝ_Zm_²Ÿ&33Ÿ&
g‘>ëß` H$m_mpÝd{dYmZ² _Zmo-dmŠH$m`H$mZ{nŸ&
7.Other S¦ktas- Sant¢na-y¢ga-§¾ya¾¨¬ga 291
nwÊ`mh§ Vw VV: H¥$Ëdm ømMm`ª d¥Uw`mÎmV:Ÿ&34Ÿ&
ñdH$_© {ZaV§ emÝV§ lmo{Ì`§ H$_©-H$mo{dX_²Ÿ&
gÝVwîQ> _mZg§ gå`H²$ X[aÐÄM Hw$Qw>på~Z_²Ÿ&35Ÿ&
gmo_`m-Á`wÎm_: àmoº$: VXbm^o nwamoº$H$:Ÿ&
XwH$y b dñÌ `wJb§ X{jUm H$wÊS>bm{X{^:Ÿ&36Ÿ&
AmMm`ª nyd_© ä`À`© d¥U`w mÔ^©-XmZV:Ÿ&
VoZd¡ H$ma`oV² H$_© nw§ gyº$ hdZm{XH$_²Ÿ&37Ÿ&
H$_© Ü`mZ_Zm ^yËdm ømMm`© deJmo J¥hrŸ&
AmMm`m} `O_mZoZ `wº$: f{S²>^aWmîQ>{^:Ÿ&38Ÿ&
MVw{^©dm©W F$pËdp½^: nw§ hd§ H$_© Mma^oV²Ÿ&
gL²>H$ën_mXm¡ Hw$duV H$bemMm`m©{XH§$ VV:Ÿ&39Ÿ&
ñdJ¥ømoº$ {dYmZoZ Hw$`m©XmMm`© J¥øV:Ÿ&
CëboIZ àUrVmÝV§ H¥$Ëdm H$_© VV: na_²Ÿ&40Ÿ&
VV: nwéf gyº$o Z Ý`{gËdm ñd-earaHo$Ÿ&
hmo_-Hw$ÊS> nwamo ^mJo Hw$å^o {dîUw§ g_M©`Vo Ÿ² &41Ÿ&
ÐmoU Û`{_V§ YmÝ`§ VXYª VÊSw>b§ VV:Ÿ&
_mfmZ² VXYª Vñ_mXYª {VbmV² VÌ {bIoËH$O_²Ÿ&42Ÿ&
Cn`wn© [a {Z{jß` H«$_mÎmÌ KQ>§ Ý`goVŸ² &
ÐmoU Û`{_V§ Hw$å^§ Ì`wVmÝV-_`§ Vw dmŸ&43Ÿ&
nÄM-nëbd-VËdmÚ¡-Zm©[aHo$b-\$boZ MŸ&
Xe-hñV à_mUoZ XwHy$boZ M doîQ>`oV²Ÿ&44Ÿ&
{ZYm` à{V_m§ VÌ Xe-{ZîH$ gwdU©V:Ÿ&
{ZîH$ ñdU©-H¥$Vm§ dm{n MVw-h©ñVm§ _Zmoham_²Ÿ&45Ÿ&
{dîUw-ê$nm§ M {Z_m©` lrê$nmÄM {Û-~mhþH$m_²Ÿ&
`m MmpÝdVm Hw$å^o d¡ {ZYm` n¥W-JM©`oV²Ÿ&46Ÿ&
n¥WH²$ nyOm {H«$`m eº$çm d¡H$pñ_Ýdm{l©`mÁ``mŸ&
g{hV§ {dîUw-_ä`Mª F$p½^: fmoS>e{^: H«$_mV²Ÿ&47Ÿ&
n¥WH²$ H¥$Vm`m§ nyOm`m§ VÌ ^y nyOZ§ Z {hŸ&
lr gyºo$Z {l`m: nyOm§ Hw$`m©V² gÝVmZ {gÕ`oŸ&48Ÿ&
292 Vedic View of ¹r¤ Jagann¢tha
`O_mZ§ gnËZrH§$ g§öË`wËn{Îm-g§pñWVrZ²Ÿ&
Ý`mgmZ² nwéf gyºo$Z fmoS>eM}Z d¡ {ÛOm:Ÿ&49Ÿ&
F$f` D$Mw:-gyV Ý`mg {dqY Ý`mg {dYmZ§ M dX à^moŸ&50Ÿ&
gyV CdmM-Añ` lr fmoS>eM©ñ` nw§ gyº$ñ` _hf©`:Ÿ&51Ÿ&
AÝV`m©_r M ^JdmZ¥{f-Zm©am`U: ñ_¥V:Ÿ&
N>ÝXmo@ZwîQw>~² a_m ^y{_: nwpådîUw-X}dVm _hmZ²Ÿ&52Ÿ&
~rO§ nwéf Edo{V ZmÝ`: nÝWmñVV: na_²Ÿ&
EVmdmZ² H$sbH§$ àmoº${_îQ>mW} {d{Z`moJH$:Ÿ&53Ÿ&
AVmo Xodm B{V M eŠ`mo OßËdm VV: H«$_mV²Ÿ&
nwéfm` _hX² ~«÷ {dîUw éÐm{Ibofw d¡Ÿ&54Ÿ&
nwéf§ `moO`oV² níMmV² MVwÏ`©ÝVoZ {dÝ`goV²Ÿ&
A“xîR>mXrZ² öXmXrZ² M Ý`{gËdm Ü`mZ_mMaoV²Ÿ&55Ÿ&
Jmojram^§ nwÊS>arH$mj§ MH«$mãOmä`m§ e§I H$m¡_moXH$sä`m_²Ÿ&
lr^y{_ ä`m_{M©V§ `moJnrR>o Ü`m`oÔod§ nyO`oV² nm¡éfoUŸ&56Ÿ&
B{V Ü`mËdm _hm{dîUw§ VËníMmV² Ý`mg_mMaoV²Ÿ&
dm_mL²>H$>mÚL²>H$>mMaU OmZyé `w½_ofw Zm^m¡Ÿ&
öËH$ÊR>m§ g{ÛV` dXZm jwÎm_mL²>Jfo w _ÝÌrŸ&57Ÿ&
nw§ gyº$ñW¡ Ý`©{gVw-_Zw{dV² g§öVm¡ erf© nyd©_²&
ñn¥îQ>mo Zm{^ à^¥{V öX`mÝV§ pñWVm¡ M H«$_oUŸ&
B{V Ý`mgÌ`§ H¥$Ëdm ømMm`©ñ`monXoeV:Ÿ&58Ÿ&
{dVVo H$Xbr nÌo gmJ«o {ZåZm{Xd{O©VoŸ&
ZdZrV§ àgm`m©W VÌ nw§ gyº$ `ÝÌH$_²Ÿ&59Ÿ&
{b{IËdm VÌ nwéf§ lr^y{^ g{hV§ `OoV²Ÿ&
ZdZrV-_`o `ÝÌo `O_mZmo@M©`-o Õ[a_²Ÿ&60Ÿ&
nw§ gyº$ñW¡: gw_Zw{^: fmoS>e-¡ énMmaH¡$:Ÿ&
F$f` D$Mw:-ì`mgXo{eH$ VÚÝÌ {dYmZ§ ~«{y h VÎdV:Ÿ&61Ÿ&
BË`wº$mo _w{Z{^: gå`H²$ `Ý̧ ~«yVo _hm_w{Z:Ÿ&
lr gyV CdmM-ûm¥UÜw d§ ^mo `mo{J-d`m© dpÀ_ `Ý̧ gwV-àX_²Ÿ&62Ÿ&
fQ²>H$moU-H${U©H$m-_Ü`o Vma§ gmÜ`-g_pÝdV_²Ÿ&
7.Other S¦ktas- Sant¢na-y¢ga-§¾ya¾¨¬ga 293
gwXe©Z fS>UÄ© M fQ²>H$moU-o îdñ` gpÝYfwŸ&63Ÿ&
VXL²>Jm{Z MVwînmÌo Ho$eaofw H«$_oU MŸ&
JmonmbH$ MVwd©Uª _ÝÌñ`¡-H¡$H$-_ja_²Ÿ&64Ÿ&
Xbofw ÛmXemU©ñ` Ìr{U ÌrÊ`jam{U VwŸ&
AîQ>nÌo Ho$eaofw MmîQ>mU£ M¡H$_ja_²Ÿ&65&
Z¥qghm-ZwîQw>^mo dUm©Z² MVwa-íMVwañVWmŸ&
gwXe©Z-ÛçîQ>-dUm©Z² Ho$eao fmoS>eÀN>X:¡ Ÿ&66Ÿ&
F$Mm§ nwéf gyº$ñ` H«$_mV² fmoS>eH§$ ~{h:Ÿ&
_mÌH$moUm}-ëb©gX²dÎ¥ m§ ^ynaw mñÌñÌ-VmaH$_²Ÿ&67Ÿ&
`Ý̧ nwéf-gyº$ñ` nwÌm`w-H$s{V©-dÕ©Z_Ÿ&
gd© nmnha§ lrX§ Y_m©W© gwI _mojX_²&68&
AmÚ`m-dmh`oÔod-_mgZ§ Vw {ÛVr``mŸ&
nmÚ§ V¥Vr``m XÚmV² MVwÏ`m©¿`ª g_mMaoV²Ÿ&69Ÿ&
nÄMå`m-M_Zr`§ Vw fîR>çm ñZmZ§ VV: na_²Ÿ&
gßVå`m dñÌ-XmZ§ d¡ MmîQ>å`m VyndrVH$_²Ÿ&70Ÿ&
XÚmÝZdå`m JÝY§ Vw Xeå`m nwîn_n©`oV²Ÿ&
EH$mXí`m VWm Yyn§ ÛmXí`m Vw àXrnH$_²Ÿ&71Ÿ&
Ì`moXí`mVw Z¡dÚo § MVwXí© `m Hw$gw_mÄO{b_²Ÿ&
àX{jU§ nÄMXí`m fmoS>í`mo-ÚmnZ-H«$_mV²Ÿ&72Ÿ&
àmU à{VîR>m§ `ÝÌoU nwamoYm ñVXZÝVa_²Ÿ&
A½Zm-dä`M©`-o {ÛîUw§ nydm}º$o -Z¡d dË_©ZmŸ&73Ÿ&
ñd`§ hmo_-o ñdd{•: ñ`mXÝ` hmo_o Vw bm¡{H$H$:Ÿ&
Vm{^: fmoS>e{^: nydª hþd-o XmÁ`m-hþVr: H«$_mV²Ÿ&74Ÿ&
nŠdm-hþVr-ñVV-ñVm{^: AdXmZ-{dYmZV:Ÿ&
nwamo@ZwdmŠ`o-Z¡dmÌ Owhþ`mV² g{n©-amhþ{V:Ÿ&75Ÿ&
g{_Ymo Owh`þ m-Îmm{^: AídËWm: H«$_emo-{ÛOm:ŸŸ&
EH¡$H$ hmo_V: níMmV² A½Zo-X©{jUVmo {ÛOm:Ÿ&76Ÿ&
g§ñWmß` X^m©Z² àmJJ«mZ² EH$Ìo-_mZmgZÀN>XmZ²Ÿ&
AîQ>m¡ g§ñWmß` MmÝ`Ì VWmo-XJn-dJ©V:Ÿ&77Ÿ&
294 Vedic View of ¹r¤ Jagann¢tha
AídËW nÌ_oH$¡ H§$ ñWmn`oV² F$½On: H«$_mV²Ÿ&
Vm{^-amÁ`mhþVr: Hw$`m©V² EH¡$H$ñ`m AWmhþV:o &78Ÿ&
H«$_m-XídËW nÌofw g XÊS>fo w `Wm H«$__²Ÿ&
Vm{^: fmoS>e{^-íMp½^©: CnñVr`m©Z² _hf©`:Ÿ&79Ÿ&
hñVoZ Owhþ`mV² nÌo hmo_-_Y©_V: na_²Ÿ&
H«$_m-XídËW nÌofw {Z{jnoV H«$_mV² nwZ:Ÿ&80Ÿ&
Vm{^-amÁ`m-hþVr: Hw$`m©V² EH¡$H$ñ`m VWmhþV:o Ÿ&
níMmV² H«$_mX² F$H²$ OnV: nm`gmÝ`-{^Yma`oVŸ² &81Ÿ&
Mb-ÀN>n-ÀN>X:¡ Mp½^©: {nYo`mV² nm`gmÝ`WmŸ&
AmMm`m} `O_mZoZ gmY©-_¥pËdp½^-aß`WŸ&82Ÿ&
Owh`þ mV² nm`g§ d•m¡ AîQ>mÎo ma-ghòH$_²Ÿ&
fîR>çm d¥Î`m Í`{YH$`m fmoS>emZm-_¥Mm§ H«$_mV²Ÿ&83Ÿ&
AîQ>m{YH$ ghò§ Vw ^doV² g§»`m {ÛOf©^m:Ÿ&
VV: pñdîQ>-H¥$Vmo ^yËdm éÐm`mUm-_Wmo OnmZ²Ÿ&84Ÿ&
Aä`mVmZm§ amîQ´>^Vy : àOmn{V-_V: na_²Ÿ&
ì`ñVmíM Á`mhVr-hþË© dm `Xñ`o{V M _ÝÌH$_²Ÿ&85Ÿ&
Apñ_Z² H$_©Ê`-ZmkmV àm`píMÎmm{XH§$ nwZ:Ÿ&
nyUm©hþ{V-_Wmo hþËdm VXÝVo Jm§ gVU©H$m_²Ÿ&86Ÿ&
AmMm`m©` da§ XÚmV² hmo_-eof§ g_mn`oV²Ÿ&
nwZ: nyOm§ M Z¡dÚo § nm`g§-_moXH$m-{XH$_²Ÿ&87Ÿ&
nÄMmñ` Xrn§ níMmÎmw ZramOZ-_V: na_²Ÿ&
àX{jUm Z_ñH$ma: àmW©`Xo ² dmpÄN>V§ nwZ:Ÿ&88Ÿ&
Hw$å^mXw-Ûmg`o-Ôod§ `ÝÌm-ÝZmoÛmg`o-Õ[a_²Ÿ&
gd©Xm lmdUo _mgo nw§ gyº$ hdZ§ {ÛOm:Ÿ&89Ÿ&
F$pËd½ä`mo X{jUm§ XÚmV² `Wm-e{º$ VV: na_²Ÿ&
AmMm`©m` {deofoU JmoÛ`§ dËg g§`wV_²Ÿ&90Ÿ&
EH¡$H${ñ_Z² {XZoË`o`§ X{jUm Xr`Vm§ ~wY:¡ Ÿ&
AmMm`m} `{X VwîQ>: ñ`mV² gd©-empÝV-^©{dî`{VŸ&91Ÿ&
AmMm`© X{jUm Vñ_mX² Xr`Vm§ à{Vdmga_²Ÿ&
7.Other S¦ktas- Sant¢na-y¢ga-§¾ya¾¨¬ga 295
Hw$å^mo-nH$aU§ gd©-_mMm`m©` {ZdoX`oVŸ² &92Ÿ&
h[a-bú_r à{V_`mo Z©º§$ Hw$`m©ÎmWmM©Z_²Ÿ&
VßV-jra§ Vw Z¡doÚ§ àme`o-ÔånVr M VV²Ÿ&93Ÿ&
hmo_mÝVo à{V_m-`w½_§ g-dñÌíM¡d X{jUm_²Ÿ&
AmMm`m©` gXrn§ d¡ XÚmV² gËnwÌ {gÕ`oŸ&94Ÿ&
EVËH$_© {ÛYm àmoº$§ g_pîQ>-ì`pîQ>-^oXV:Ÿ&
g_îQ>m¡ fmoS>[eZ_oH$§ H$_ª VWmpËd©O:Ÿ&95Ÿ&
AmfmoS>{eZ§ Hw$å^o _mKo {jßV§ {XZo Vw VV²Ÿ&
Hw$å^mÝZmo-Ûmg`o-Ôod-_wËWmZ§ fmoS>eo {XZoŸ&96Ÿ&
gånmV àmgZ§ Mm{n F$pËdJmMm`© X{jUmŸ&
AZwkm gH¥$Xod ñ`mV² Hw$å^-aËZ§ M VËg__²Ÿ&97Ÿ&
F$pËdOm§ `O_mZñ` VËnËÝ`m Xo{eH$ñ` MŸ&
H$_©_Ü`o Vw Zmem¡M_ÝV Ed Vw VX² ^doVŸ² &98Ÿ&
ì`îQ>m¡ à{V{XZ§ Hw$`m©XZwkm§ JUnyOZoŸ&
EH§$ H¥$ÀN´> _Zwkm`m§ VXmMm`m©` Xr`Vm_²Ÿ&99Ÿ&
Hw$å^aËZ§ ñdU© nwîn-_¥pËd-JmMm`© X{jUm_²Ÿ&
gånmV: àmeZ§ Mm{n {ZË`§ Hw$`m©-XVpÝÐV: Ÿ&10Ÿ&
gånmV àmeZmXod J^© d¥{Õ-{X©Zo {XZoŸ&
Vñ_m{XX§ H$_© {eîQ>m: Hw$d©pÝV ì`pîQ> ê$nV:Ÿ&101Ÿ&
H$_m©aå^-ñVËg_mpßV d£VX² {Xdgo ^doVŸ² &
{H«$`m_Ü`o Vw VËH$Vw-© ñVËnËÝ`m Xo{eH$ñ` MŸ&102Ÿ&
Amem¡Mm-ÚÝVam`-íMoV² pñdîQ>§ H$_© VXÝVV:Ÿ&
Hw$`m©XVmo ì`pîQ>ado H$m`m© gÝVmZ [gÕ`o&103Ÿ&
`O_mZmoíM VËnËÝ`¡ H«$_mV² gånmV-_m{XV:ŸŸ&
XÚmV² F$½On-nydª Vw gm VËàmí` VV: na_²Ÿ&104Ÿ&
VoZ-¡ dmídËW-nÌoU Hw$å^-Vmo`§ {n~oV² H«$_mV²Ÿ&
Ed§ à{V{XZ§ Hw$`m©V² gånmV-àmeZ§ VWmŸ&105Ÿ&
à{V_m-`wJbíM¡d Hw$å^-`w½_§ gX{jU_²Ÿ&
dñÌ-`w½_§ M {dàoÝÐm hmo_mÝVo fmoS>eo {XZoŸ&106Ÿ&
296 Vedic View of ¹r¤ Jagann¢tha

AmMm`m©` d¡ XÚmV² Ord-gÝVmZ {gÕ`oŸ&


~«m÷UmZ² ^moO`oV² níMmV² fS´>g¡: H«$moY d{O©V:Ÿ&107Ÿ&
Amerdm©X§ ^moOZmÝVo Hw$`m©X² ~«m÷U X{jUm:Ÿ&
`Wm e{º$ {XeoV² níMm-XmMm`m©` {deofV:Ÿ&108Ÿ&
gå^mdZm§ VWm Vmof§ Jmo dñÌm{X g_pÝdV_²Ÿ&
N>ÝXmoJmZm§ ~h²dM¥ mZm§ Hw$`m©V² pñdîQ> H¥$XmX`:Ÿ&109Ÿ&
Am¡Îma§ VÝÌHo$ ñd-ñd gyÌU o d¡ _wZrídam:&
AWdmMm©` gyÌoU Hw$`m©V² nw§ hdZ§ gwYr:Ÿ&110Ÿ&
{XZm{Z fmoS>e¡d§ d¡ H¥$Ëdm níMmV² nao@h{ZŸ&
Hw$`m©-Õmo_§ {dZm gy`ª à{V_m§ M {dZm _wXmŸ&111Ÿ&
JmoY_y VÊSw>bo àñW `w½_Ho$ gy`© nyOZ_²Ÿ&
{ÌH$mb nyOm VËníMm-ÎmÔmZÄM g_mMaoV²Ÿ&112Ÿ&
àñW-Û`-{_Vo Ord Ü`mZo YoZ§w {ZYm` MŸ&
gdËgm§ nyO`o-{Ûàm: gÝVmZ {Vb hmo_dV²Ÿ&113Ÿ&
VVmo ZyVZ dñÌm{U Om`m n{V Y¥Vm{Z d¡Ÿ&
h[aÐmº$m{Z Xrnm¿`© nmÌ `wº$m{Z _moXV:Ÿ&114Ÿ&
AmMm`m©`d¡ Xo`m{Z ZmÝ`ñ_¡ nwÌ {gÕ`oŸ&
AmMm`}U¡d d¡bo»`§ {ZË`§ nw§gyº-$`ÝÌH$_²Ÿ&115Ÿ&
AÝ`oZ {b{IV§ MoËñ`mV² gh nËÝ`mË_-ZmeZ_²Ÿ&
CÎmmZnmXíM _hm{ZX§ H¥$ËdmßVdmZ² Y«dw _²Ÿ&116Ÿ&
_mH©$ÊS>o`§ M VÎmmV O`ÝV§ M eMrn{V:Ÿ&
H$s{V©_mZ² VZ`§ bo^o M¡VV² H$_©-à^mdV:Ÿ&117Ÿ&
~hþZmÌ {H$_wº$o Z g§Jh« U
o dXmå`h_²Ÿ& _arÀ`m{X _w{ZloîR>m amOmZíMmß`OmX`:Ÿ&118Ÿ&
bãÜdmÀ`wV g_mZ² nwÌmZ² bo{^@ÝVo@À`wVmb`_²Ÿ&
F$î`ûm¥“U o H${WV{_X§ nwg§ dZ§ Zam:Ÿ&119Ÿ&
`o Hw$d©pÝV Za-loîR>mñVo ^do`:w gnw{ÌU:Ÿ&
bãÜdoh gH$bmZ² ^moJmZ² àmßÝ`w`w-h©[a-_ÝVV:Ÿ&12Ÿ0Ÿ&
BË`m{X gZËHw$_ma g§{hVm`m-_wÎma-^mJo F$î`ûm¥“moº$ gÝVmZ-`mJ-{d{Y-
Zm©_m-îQ>-gßV{V V_mo@Ü`m`:Ÿ&
7.Other S¦ktas-Sant¢na-y¢ga-§gvidh¢na 297
AW F$p½dYmZmoº$ gÝVmZ `mJ:Ÿ&
ewŠb njo ew^o dmao gw-ZjÌo gw-JmoMaoŸ&
ÛmXí`m§ nwÌ-H$m_m` Mé§ Hw$duV d¡îUd_²Ÿ&1Ÿ&
XånË`mo-éndmg: ñ`m-XoH$mXí`m§ gwamb`oŸ&
F$p½^: fmoS>e{^: gå`-JM©{`Ëdm OZmX©Z_²Ÿ&2Ÿ&
Mé§ nwéf gyºo$Z ln`oV² nwÌ-H$må``mŸ&
àmßZw`m-Û¡îUd§ nwÌ-_{MamV² gÝV{V-j__²Ÿ&3Ÿ&
ÛmXe ÛmXer: gå`H²$ n`gm {Zd©n-o ÀMé_²Ÿ&
`: H$amo{V h`ñWñ`m-Úm{V {dîUmo: na§ nX_²Ÿ&4Ÿ&
hþËdmp½Z¨ {d{YdV² gå`J¥p½^: fmoS>e{^-~wY© :Ÿ&
H¥$VmÄO{b-nwQ>mo ^yËdm ñVdÝVm{^: à`moO`oV²Ÿ&5Ÿ&
Ho$ed§ _mJ©erf} Vw nm¡fo Zmam`U§ VWmŸ&
_mYd§ _mK _mgo Vw Jmo{dÝX§ \$mëJwZo nwZ:Ÿ&6Ÿ&
M¡Ìo M¡d VWm {dîUw§ d¡emIo _YwgyXZ_²Ÿ&
Á`oîR>o {Ì{dH«$_§ {dÚm-XmfmT>o dm_Z§ {dXw:Ÿ&7Ÿ&
lmdUo lrYa§ {dÚmX² öfrHo$e§ VV: naoŸ&
AmpídZo nÙZm^§ Vw Xm_moXa§ M H$m{V©H$o Ÿ&8Ÿ&
ÛmXe¡Vm{Z Zm_m{Z F$î`ûm¥“mo@~«drZ² _w{Z:Ÿ&
nyO`oZ² _mZg{^: gdm©ÝH$m_mÝg_íZwVo Ÿ&9Ÿ&
Am`wî_ÝV§ gwV§ gyVo na_oYm g_pÝdV_²Ÿ&
YZdÝV§ àOmdÝV§ Ym{_©H§$ gmpËdH§$ VWmŸ&10Ÿ&
g{_Ymo@ídËW-d¥jñ` hþËdmp½Z¨ Owh`þ mV² nwZ:Ÿ&
CnñWmZ§ hþVmeñ` Ü`mËdmÀ`© _YwgyXZ_²Ÿ&11Ÿ&
h{d-hm}_§ VV: Hw$`m©V² àË`¥M§ dm½`V: ew{M:Ÿ&
gyºo$Z Owhþ`m-XmÁ`-_mXmdÝVo M nyd©dV²Ÿ&12Ÿ&
h{d: eof§ Z_ñH¥$Ë` Zmar Zmam`U§ n{V_²Ÿ&
^j{`Ëdm h{d: eof§ bãYmer: g§{deoV² jU_²Ÿ&13Ÿ&
VVñVw H¥$ËdoX§ H$_© H$Îm©ì`§ {ÛO Vn©U_²Ÿ&
{ÛVr`§ ñÌr {ZdV}V `mdX² J^ª M {dÝX{VŸ&14Ÿ&
298 Vedic View of ¹r¤ Jagann¢tha
AnwÌm _¥V-nwÌm dm `m M H$Ý`m àgy`VoŸ&
{jৠgm OZ`oV² nw̧ F$î`ûm¥“mo `Wm@~«drV²Ÿ&15Ÿ&
AM©Z§ gåàdú`m{_ {dîUmo-a{_V-VoOg:Ÿ&
`ËH¥$Ëdm _wZ`: gd} ~«÷-{Zdm©U-_mßZw`:w Ÿ&16Ÿ&
Aßñd½Zm¡ öX`o gy`} ñWpÊS>bo à{V_mgw MŸ&
fQ²>ñdoVofw hao: gå`-JM©Z§ _w{Z{^: ñ_¥V_²Ÿ&17Ÿ&
A½Zm¡ {H«$`mdVm§ Xodmo {X{d Xodmo _Zr{fUm_²Ÿ&
à{V_m ñdën ~wÕrZm§ `mo{JZm§ öX`o h[a:Ÿ&
Vñ` gd©-JVËdmÀM ñWpÊS>bo ^m{dVmË_Zm_²Ÿ&18Ÿ&
XÚmV² nwéf-gyº$o Z `; nwînmÊ`n Ed dmŸ&
A{M©V§ ñ`mÁOJ-{XX§ VoZ gdª MamMa_²Ÿ&19Ÿ&
AmZwîQw>^ñ` gyº$ñ` {ÌîQw>~ÝVñ` XodVmŸ&
nwéfmo@W OJX²~rO-_¥{f-Zm©am`U: ñ_¥V:Ÿ&20Ÿ&
Zmam`U _hm~mhmo ûm¥Uîw d¡H$§ _hmà^moŸ&
dú`o nwéf-gyº$ñ` {dYmZ§ ËdM©Z§ à{VŸ&21Ÿ&
Ap½Z H$m`ª On{dqY ñVmoÌ-ÄM¡d VXmË_H$_²Ÿ&
ñZmËdm `Wmoº$ {d{YZm àmL²>_I w : ewÕ-_mZg:Ÿ&22Ÿ&
àW_m§ {dÝ`go-Ûm_o {ÛVr`m§ X{jUo H$aoŸ&
V¥Vr`m§ dm_ nmXo M MVwWv X{jUo Ý`goV²Ÿ&23Ÿ&
nÄM_t dm_ OmZw{Z fîR>t d¡ X{jUo Ý`goVŸ² &
gßV_r dm_-Hw$jm¡ Vw AîQ>_t X{jUo Ý`goVŸ² &24Ÿ&
Zd_r Zm{^ Xoeo Vw Xe_t öX`o Ý`goVŸ² &
EH$mXet H$ÊR->Xe o o ÛmXet dm_-~mhþH$o Ÿ&26Ÿ&
Ì`moXet X{jUo M Amñ`o M¡d MVwX©er_²Ÿ&
AúUmo: nÄMXet M¡d fmoS>et _ypÜZ© {dÝ`goVŸ² &27Ÿ&
Ed§ Ý`mg {dqY H¥$Ëdm níMmV² nyOm§ g_ma^oVŸ² &
`Wm Xoho VWm Xodo Ý`mg§ H¥$Ëdm {dYmZV:Ÿ&28Ÿ&
AmÚ`m-dmh`oÔdo -_¥Mm Vw nwéfmoÎm__²&
{ÛVr`-`mgZ§ XÚmV² nmÚ§ M¡d V¥Vr`H$_²Ÿ&29Ÿ&
7.Other S¦ktas- Sant¢na-y¢ga-§gvidh¢na 299
A¿`ª MVwÏ`mª XmVì`§ nÄMå`m-M_Zr`H$_²Ÿ&
fîR>çm ñZmZ§ àHw$duV gßVå`m dñÌ_od VwŸ&30Ÿ&
`kmondrV-_îQ>å`m Zdå`m MmZwbno Z_²Ÿ&
nwÊ`§ Xeå`m XmVì`-_oH$mXí`m Vw YynH$_²Ÿ&31Ÿ&
ÛmXí`m XrnH§$ XÚmV² Ì`moXí`m {ZdoXZ_²Ÿ&
MVwXí© `m Z_ñH$ma§ nÄMXí`m àX{jUm_²Ÿ&32Ÿ&
fmoS>í`mo-ÛmgZ§ Hw$`m©-ÔodXodñ` M{H«$U:Ÿ&
ñZmZo dñÌo M Z¡dÚ o o XÚm-XmM_Zr`H$_²Ÿ&33Ÿ&
VV: àX{jUm§ H$¥Ëdm On§ Hw$`m©V² g_m{hV:Ÿ&
`Wme{º$ O{nËdm Vw gyº§$ Vñ_¡ {ZdoX`oV²Ÿ&34Ÿ&
Xodñ` X{jUo nmíd} Hw$ÊS>§ ñWpÊS>b_od dmŸ&
VV: H$ma`oV² àW_oZ¡d {ÛVr`oZ Vw àmojU_²Ÿ&35Ÿ&
V¥Vr`-`mp½Z-_mXÜ`m-ÀMVwÏ`m© M g{_ÝYZ_²Ÿ&
nÄMå`m-Á`ñ` lnU§ MamoíM lnU§ VWmŸ&36Ÿ&
fîR>Zo -¡ dmp½Z-_Ü`o Vw H$ën`oV² nÙ-_mgZ_²Ÿ&
{MÝV`o-ÔodXode o § H$mbmZb-g_-à^_²Ÿ&37Ÿ&
VVmo JÝY§ M nwîn§ M Yyn-Xrn-{ZdoXZ_²Ÿ&
AZwkmß` VV: Hw$`m©V² gßVå`m{X `Wm-H«$__²Ÿ&38Ÿ&
g{_Y-ñVmdVr: nydª Owh`þ m-X{^-Ym[aVm:Ÿ&
VVmo K¥VoZ Owhþ`m-ÀMéUm M VV: nwZ:Ÿ&39Ÿ&
Ed§ hþËdm VV-íM¡d-_Zwkmß` `Wm-H«$__²Ÿ&
A½Zo-^©JdV-ñVñ` g_rno ñVmoÌ-_wÀMaoV²Ÿ&40Ÿ&
{OV§ Vo nwÊS>arH$mj§ Z_ñVo {díd-^mdZŸ&
gw~«÷Ê` Z_ñVoñVw _hm-nwéf nyd©OŸ&41Ÿ&
Z_mo {haÊ`-J^m©` àYmZ-ì`º-$ê${nUoŸ&
› Z_mo dmgwXdo m` ewÕ-kmZ ñdê${nUoŸ&42Ÿ&
XodmZm§ XmZdmZm§ M gm_mÝ`-_{g X¡dV_²Ÿ&
gd©Xm MaU-ÛÝÛ§ ~«Om{_ eaU§ VdŸ&43Ÿ&
EH$-ñËd_{g bmoH$ñ` òîQ>m g§hmaH -$ñVWmŸ&
300 Vedic View of ¹r¤ Jagann¢tha
Aì`º$-íMmZw_ÝVm M JwU-_m`m g_md¥V:Ÿ&44Ÿ&
g§gma gmJa§ Kmoa-_ZÝV-Šboe-^mOZ_²Ÿ&
Ëdm_od eaU§ àmß` {ZñVapÝV _Zr{fU:Ÿ&45Ÿ&
Z Vo ê$n§ Z MmH$mamo Zm`wYm{Z Z MmñnX_²Ÿ&
VWm{n nwéfm-H$mamo ^º$mZm§ Ëd§ àH$megoŸ&46Ÿ&
Z¡d {H${ÄMX-gmÜ`§Vo Z M gmÜ`mo@{g H$ñ`{MV²Ÿ&47Ÿ&
H$m`m©Um§ H$maU§ nydª dMgm§ dmÀ`-_wÎm__²Ÿ&
`mo{JZm§ na_m§ {g{Õ§ {dÝXpÝV na_§ {dX:Ÿ&48Ÿ&
Ah§ ^rVmo@pñ_ Xodoe g§gmao@pñ_Z² _hm^`oŸ&
Ìm{h _m§ nwÊS>arH$mj Z OmZo na_§ nX_²Ÿ&49Ÿ&
H$mboîd{n M gd}fw {Xjw gdm©gw MmÀ`wVŸ&
earao M JVm¡ dm{n dV©Vo _o _hX² ^`_²Ÿ&50Ÿ&
ËdV² nmX-H$_bmXÝ`-ÝZ _o OÝ_mÝVao-îd{nŸ&
{Z{_Îm§ Hw$eb-ñ`mpñV Ed§ JÀN>m{_ gX²J{V_²Ÿ&51Ÿ&
kmZ§ `{XX§ àmßV§ `{XX§ kmZ-_{O©V_²Ÿ&
OÝ_mÝVao@{n _o Xod _m^yXñ` n[aj`:Ÿ&52Ÿ&
XwJ©Vmdm{n OmVñ` ËdX²JVmo _o _ZmoaW:Ÿ&
`{X ZmW§ Z {dÝXo`§ VmdVmpñ_ H¥$Vr gXmŸ&53Ÿ&
AH$m_H$bwf§ {MÎm§ __ Vo nmX`mo: pñWV_²Ÿ&
H$m_`o {dîUw-nmXm¡ Vw gd©-OÝ_gw Ho$db_²Ÿ&54Ÿ&
nwéfñ` hao: gyº$§ ñd½`ª YÝ`§ `eñH$a_²Ÿ&
AmË_-kmZ{_X§ nwÊ`§ `moJ kmZ-{_X§ na_²Ÿ&55Ÿ&
BË`od _Z`m ñVwË`m ñVwËdm Xod§ {XZo {XZoŸ&
{H$L²>H$amo@ñ_r{V MmË_mZ§ Xodm`¡d {ZdoX`oVŸ² &56Ÿ&
\$bmhmamo ^doÝ_mg§ ní`Ë`m-Ë_mZ-_mË_{ZŸ&
\$bm{Z ^wº$mo-ngodZ² _mg-_{X²^íM dV©`Vo Ÿ² &57Ÿ&
AaÊ` {Zdgo-pÝZË`§ OnÝZo-V_¥qf gXmŸ&
{Ì-pñÌfdU-H$mbofw ñZm`mXßgw g_m{hV:Ÿ&58Ÿ&
Am{XË`-_wn{VîR>Zo gyº$o Zm-ZoZ {ZË`e:Ÿ&
7.Other S¦ktas- Sant¢na-y¢ga-§gvidh¢na 301
AmÁ`m-hþVr-aZoZ¡d hþËd¡V§ {MÝV`o-Ñ{f_²Ÿ&59Ÿ&
D$Üdª _mgmV² \$bmhmamV² {Ì{^-d©f-£ O©`-o {Ôd_²Ÿ&
VX²^º$-ñVÝ_Zm`wº$mo Xedfm©-Ê`ZÝ`-^mH²$Ÿ&60Ÿ&
gmjmV² ní`{V V§ Xod§ Zmam`U-_Zm_`_²Ÿ&
J«mø-_Ë`ÝV `ËZoZ ËdîQ>ma§ OJVmo@ì``_²Ÿ&61Ÿ&
J¥hñW Y_} dV}V Ý`m`-d¥Îm: g_m{hV:Ÿ&
EVXod§ {MÝV`oV Zmam`U-_Zm_`_²Ÿ&62Ÿ&
A{V-nmVH -$g§`º w $§ H$mboZ gwH$¥ Vr ^doVŸ² &
`oZ `oZ M H$m_oZ Ono-{X_§ F$qf gXmŸ&63Ÿ&
g gH$m_ g_¥Õ: ñ`m-ÀN´>ÔYmZñ` Hw$d©V:Ÿ&
hmo_§ dmß`Wdm Omß`-_wnhma-_Wmo Mé_²Ÿ&64Ÿ&
Hw$duV `oZ H$m_oZ VpËg{Õ-_dYma`oVŸ² &
km{V-l¡îR>ç§ _h-{ÛÎm§ `emo-bmoH$o nam§ J{V_²Ÿ&65Ÿ&
nmnoZ {dà _mojñVw VpËg{Õ-_dYma`oVŸ² &
kmZ-Jå`§ na§ gyú_§ ì`mß` gdª ì`dpñWV_²Ÿ&66Ÿ&
J«mø-_Ë`ÝV `ËZoZ ~«÷mä`o{V gZmVZ_²Ÿ&
ghò-erf}{V gyº$§ gd©-H$m_-\$b-àX_²Ÿ&67Ÿ&
doX J^© earaoU g d¡ Zmam`U ñ_¥V:Ÿ&
~«÷oÝÐ éÐ nO©Ý`m AÌ gyºo$ ì`dpñWVm:Ÿ&68Ÿ&
AÌñW _oVX² ÐîQ>ì`§ OJV² ñWmda O“__²Ÿ&
AV: gånR>ç-_mZmo@{n ^qº$ Z n[ahma`oVŸ² &69Ÿ&
^º$mZwH$ånr ^JdmZ² l`Vo nwéfmoÎm_:Ÿ&
nyOmWª Vñ` Xodñ` dZmV² ñd`-_wXmöVmV²Ÿ&70Ÿ&
AmaÊ`H$ {dYmZoZ {Zd©nVo ² àË`h§ Mé_²Ÿ&
Zmam`Um` ñdmho{V _ÝÌmÝVo Owh`þ m-Õ{d:Ÿ&71Ÿ&
Amghòm-ÎmVíMmjw-{X©ì`§ hmoV-w X©Xm{V g:Ÿ&
A{n dm Mé gmhò§ VÌoU¡-Ho$Z {Zd©noV²Ÿ&72Ÿ&
`mdÝVmo dm{n eŠ`ÝVo A•m gdm©Z² g_mn`oV²Ÿ&
ghòñ`o-pßgVmZm§ M H$m_mZm§ b^Vo \$b_²Ÿ&73Ÿ&
302 Vedic View of ¹r¤ Jagann¢tha
nwéfm`w: g_m`wº$: {gÕmo dm{n MaoÝ_hr_²Ÿ&74Ÿ&
EVÎmw `: nR>{V Ho$db-_od gyº$§ Zmam`Uñ` MaUm-d{^dÝÚ {ZË`_²Ÿ&
nmR>Zo VoZ na_oU gZmVZñ` ñWmZ§ Oam-_aU d{O©V_od {dîUmo:Ÿ&75Ÿ&
h{dî`m½Zm¡ Obo nwîn¡-Ü`m©ZZo öX`o h[a_²Ÿ&
`OpÝV gya`mo {ZË`§ OnoV a{d _ÊS>bŸo &76Ÿ&
{~ëd ņ e_r ņ ņ ^¥L²>JmaH$ñ` MŸ&
_mbVr Hw$e nÙ§ M gÚ-ñVwpîQ>H$a§ hao:Ÿ&77Ÿ&
`Ì¡VV² nR>çVo {H$pÄMÎmX² Ü`m`oZ² _Zg¡d VwŸ&
gånmÚ VV² àgmXmÀM XodXodñ` M{H«$U:Ÿ&78Ÿ&
nÌ¡íM nwîn¡íM \$b¡íM Vmo`-¡ aH«$sV bãY¡íM gX¡d gËgwŸ&
^º$ç¡H -$bä`o nwéfo nwamUo _wº$ç¡ {H$_Wª {H«$`Vo Vw `ËZ:Ÿ&79Ÿ&
BË`od-_wº$: nwéfñ` {dîUmo-aMm©-{d{Y-{d©îUw-Hw$_ma ZmåZm Ÿ&
_wº ç¡H$-_mJª à{V~moYZm` ÑîQ²dm {dYmZ§ pËdh ZmaXmoº$_²Ÿ&80Ÿ&
Ÿ&B{V&
nwÌmW} em{b~rOoZ YZmW} {~ëd nÌHo¡:Ÿ&
Xydm©{^-am`wîH$m_ñVw nwpîQ>-H$m_ñVw doVg¡:Ÿ&&
H$Ý`m-H$m_ñVw bmOm{^: new-H$m_mo K¥VZo VwŸ&
{dÚm-H$m_ñVw nmbme¡-X©em§eoZ Vw hmo_`oV²Ÿ&&
YmÝ`-H$m_mo `d¡íM¡d Jw½JwbZo [anwj`oŸ&
{Vb¡-amamo½`-H$m_ñVw ~«r{h{^: gwI-_íZwVoŸ&(VÝÌgma)
nwÌ-H$m_: nwéfgyºo$Z Vn©U§ _mO©Z§ M H¥$Ëdm lrd¡îUdmZ² ^moO`o{X{V J«ÝW-
{dñVma ^`m{XH§$ Z {b»`VoŸ& AWm©ZwgÝYmZ nwaoñga_² ^JdVmo Zmam`Uñ`
fmoS>eM©ñ` nwéf gyº$ñ` Ý`mg§ nmR>§ nyOm§ hmo_§ Vn©U§ _mO©Z§ lr d¡îUdm-amYZ§ M
Hw$d©Z² lr d¡îUd: Bh nwÌm{X gH$b gm¡^m½` {ZYmZ§ naÌ na_-gwI-^mOZ§
^dVr{V gd©Ì gd©-_“b_²Ÿ&
&B{V nwéf-gyº$-nwaíMaU§ gånyU©_²Ÿ&
AW nwéf gyº$ _mhmËå`_²
Vmdmdm§ na_o ì`mopåZ {nVam¡ OJV: nam¡Ÿ&
AZwJ«hm` bmoH$mZm§ pñWVm¡ ñd: na`m {l`mŸ&&1Ÿ&&(bú_r VÝÌ )
7.Other S¦ktas-Puru¾a s¦kta m¢h¢tmya 303
H$Xm{MV² H¥$n`m-{dîQ>m¡ OrdmZm§ {hV-H$må``mŸ&
gw{IZ: ñ`w[a_o Ordm: àmßZw`wZm£ H$W§ pËd{VŸ&&2Ÿ&&
Cnm`mÝdofUo `Îmm¡ na_oU g_m{YZmŸ&
_ÏZm-dñËd{V-Jå^ra§ eãX-~«÷ _hmoX{Y_²Ÿ&3Ÿ&
_Ï`-_mZm-ÎmV-ñVñ_mV² gm_-½`©Owf gL²>Hw$bmV²Ÿ&
VËgyº$-{_WwZ§ {Xì`§ XÜZmo K¥V-{_dmopËWV_²Ÿ&4Ÿ&
BX§ nwéf gyº§$ {h gd© doXofw nR>çVoŸ&
F$V§ gË`ÄM {d»`mV-_¥{f-qghoZ {MpÝVV_²Ÿ&5Ÿ& (ì`mg)
~«÷-`ko OnZ² gyº§$ nwéf§ {MÝV`Z² h[a_²Ÿ&
g gdm©Z² OnVo doXmZ² gmL²>Jmo-nmL²>Jm-pÝdYmZV:Ÿ&6Ÿ&({dîUwY_m}Îma nwamU)
doXfo w nm¡éf§ gyº$§ nwamUofw M d¡îUd_²Ÿ&
^maVo ^JdX² JrVm Y_©emñÌofw _mZd_²Ÿ&7& (nÙ nwamU)
nm¡éf§ gyº$-_mdË`© _wÀ`Vo gd© {H$pë~fmV²Ÿ&8Ÿ&(`_ ñ_¥{V)
XÚmV² nwéf-gyºo$Z Amn: nwînm{U M¡d {hŸ&
A{M©V§ ñ`m{XX§ VoZ {díd§ ^wdZ gßVH$_²Ÿ&9Ÿ& (nmamea ñ_¥{V)
n«{VdoX§ _hm^mJ `Ëgyº§$ nm¡éf§ ñ_¥V_²Ÿ&
gd©-H$_©H$a§ nwÊ`§ n{ḑ nmn-gyXZ_²Ÿ& 10Ÿ&(nwîH$a g§{hVm)
EH¡$H$`m F$Mm am_ ñZmVmo XËdm ObmÄO{b_²Ÿ&
nm¡éfoU M gyºo$Z _wÀ`Vo gd© [H$pë~fmV²Ÿ&1Ÿ1&
AÝV-O©b-JVmo OßËdm VWm gyº§$ Vw nm¡éf_²Ÿ&
gd©-H$ë_f {Z_wº © $mo `WoîQ>m§ b^Vo J{V_²Ÿ&12Ÿ&
AH$m_: nm¡éf§ gyº$§ OßËdm {ZË`-_VpÝÐV:Ÿ&
Zamo `m{V _hm^mJ V{ÛîUmo: na_§ nX_²Ÿ&13Ÿ&
nwéfñ` hao: gyº$§ ñd½`ª YÝ`§ `eñH$a_²Ÿ&
AmË_-kmZ-{_X§ nwÊ`§ `moJ-kmZ-{_X§ nX_²Ÿ&14Ÿ&(em¡ZH$ ñ_¥{V)
Y¥VmoÜd©-nwÊS´>: na_o{eVma§ Zmam`U§ nyO`{V ñ_ ^º$çmŸ&
A¿`m©{X{^: nm¡éf-gyº$ _ÝÌ¡: g_mßZw`m-{ÛîUw-nX§ _hmË_mŸ& 15Ÿ&(_hmon{ZfX²)
nm¡éfoU¡d gyºo$Z VVmo {dîUw§ g_M©`oV²Ÿ&16Ÿ& (empÊS>ë` ñ_¥{V)
Efm d¡îUdr Zm_ g§{hV¡Vm§ à`wÄOZ² {dîUw§ àrUm{VŸ& 17Ÿ& (~«m÷U)
304 Vedic View of ¹r¤ Jagann¢tha
&AW _wXJ² bmon{ZfX²Ÿ&
lr_Ënwéf-gyº$mWª nyUm©ZÝX H$boda_²Ÿ&
nwéfmoÎm_-{d»`mV§ nyUª ~«÷ ^dmå`h_²Ÿ&&
› dmL²> _o _Z{g à{VpîR>VmŸ& _Zmo _o dm{M à{VpîR>V_² & Am{damdr_© E{Y
doXñ` _ AmUrñW: lwV§ _oŸ& _m àhmgr-aZoZmYrVo-ZmhmoamÌmV² gÝXYm{_Ÿ& F$V§
d{Xî`m{_Ÿ& gË`§ d{Xî`m{_Ÿ& VÝ_m_dVwŸ& VÛº$ma_dVwŸ& AdVw _m_²Ÿ& AdVw
dº$ma_dVw dº$ma_²Ÿ& h[a: › empÝV: empÝV: empÝV:Ÿ&
› nwéfgyº$mW© {ZU©`§ ì`m»`mñ`m_:& nwéf g§{hVm`m§ nwéf-gyº$mW©: g§J«hoU
àmoÀ`VoŸ&
ghòerf} Ë `Ì g eãXmo @ ZÝVdmMH$:& AZÝV-`mo O Z§ àmh XemL² > Jw b -
dMñVWmŸ&1Ÿ&
Vñ` àW_`m {dîUmo-X}eVmo ì`mpßV-ar[aVmŸ&
{ÛVr``m Mmñ` {dîUmo: H$mbVmo ì`mpßV-éÀ`VoŸ&2Ÿ&
{dîUmo-_m}j-àXËd§ M H${WV§ Vw V¥Vr``mŸ&
EVmdm-{Z{V _ÝÌoU d¡^d§ H${WV§ hao:Ÿ&3Ÿ&
EVoZd¡ M _ÝÌoU MVw-ì`©hy mo {d^m{fV:Ÿ&
{Ìnm{X-Ë`Z`m àmoº$-_{ZéÕñ` d¡^d_²Ÿ&4Ÿ&
Vñ_m-{Ûam[S->Ë`Z`m nmX-Zmam`Um-Õao:Ÿ&
àH¥$Vo: nwéfñ`m{n g_wËn{Îm: àX{e©VmŸ&5Ÿ&
`ËnwéU o -o Ë`Z`m g¥pîQ>-`k: g_r[aV:Ÿ&
gßVmñ`mgZ² n[aY`: g{_YíM g_r[aV:Ÿ&6Ÿ&
V§ `k-{_{V _ÝÌoU g¥pîQ> `k: g_r[aV:Ÿ&
AZoZd¡ M _ÝÌoU _mojíM gw_Xw r[aV:Ÿ&7Ÿ&
Vñ_{X{V M _ÝÌoU OJËg¥pîQ>: g_r[aVm:Ÿ&
doXmh-{_{V _ÝÌmä`m§ d¡^d§ H${WV§ hao:Ÿ&8Ÿ&
`koZËo `wng§hma: g¥îQ>-o _m}jñ` Mo[aV:Ÿ&
` Ed_oV-ÁOmZm{V g {h _wº$mo ^do{X{VŸ&9Ÿ& (AÜ`m` 1)
AW `Wm _wXJ² bmo-n{Zf{X nwéf-gyº$ñ` d¡^d§ {dñVaoU à{Vnm{XV_²Ÿ& dmgwXdo
BÝÐm` ^JdÁkmZ-_wn{Xí` nwZa{n gyú_ ldUm` àUVm`oÝÐm` na_ ahñ`^yV§
nwéf gyº$mä`m§ IÊS>-Û`mä`m-_wn{XeV²Ÿ& Ûm¡ IÊS>m-dwÀ`oVoŸ& `mo@`_wº$:Ÿ g
nwéfmo
7.Other S¦ktas-Mudgalopani¾ad 305
Zm_-ê$n kmZm-JmoMa§ g§gm[aUm-_{V Xwk`} § {df`§ {dhm` Šboem{X{^: g§pŠbîQ>
Xodm{X {Ohrf©`m ghò-H$bm-d`d-H$ë`mU§ ÑîQ>-_mÌoU _mojX§ dof-_mXXoŸ&
VoZ dofUo ^yå`m{X bmoH$§ ì`mß`m-ZÝV `moOZ-_Ë`{VîR>VŸ² & nwéfmo Zmam`Umo ^yV§
^ì`§ ^{dî`-ÀMmgrV²Ÿ& g Ef gd}fm§ _mojX-íMmgrV²Ÿ& g M gd©ñ_mZ² _{håZmo
Á`m`mV²Ÿ& Vñ_mÝZ H$mo@{n Á`m`mZ²Ÿ& _hm-nwéf AmË_mZ§ MVwYm© H¥$Ëdm {ÌnmXoZ
na_o ì`mopåZ MmgrV²Ÿ& BVaoU MVwW}Zm-{ZéÕ-Zmam`UoZ {dídmÝ`mgZ²Ÿ& g M
nmX Zmam`Umo OJËòîQw>§ àH¥${V-_OZ`V²Ÿ& g g_¥Õ-H$m`: gÝg¥pîQ> H$_© Z
O{kdmZ²Ÿ& gmo@{ZéÕ-Zmam`U-ñVñ_¡ g¥pîQ>-_wnm{XeV²Ÿ& ~«÷Z² ñVdopÝÐ`m{U
`mOH$m{Z Ü`mËdm H$moe^yV§ ÑT>§ J«pÝW-H$boda§ h{d-Ü`m©Ëdm _m§ h{d-^wO © § Ü`mËdm
dgÝV-H$mb-_mÁ`§ Ü`mËdm J«rî_-{_Ü_§ Ü`mËdm eaÑVw§ ag§ Ü`mËd¡d _½Zm¡ hwËdm“
ñne©mV² H$bodamo dO«§ hrî`VoŸ& VV: ñdH$m`m©Z² gd© àm{U OrdmZ² g¥îQ²d>m nídmÚm:
àmXw-^©{dî`pÝVŸ& VV: ñWmda-OL²>J_mË_H§$ OJX² ^{dî`{VŸ& EVoZ OrdmË_Zmo-
`m}JZo _moj àH$maíM H${WV BË`Îmw gÝYo`_²Ÿ& ` B_§ g¥pîQ> `k§ OmZm{V _moj
àH$ma§ M gd©_m`wao{VŸ&2Ÿ&
EH$mo Xodmo ~hþYm {Z{dîQ> AOm`_mZmo ~hþYm {dOm`VoŸ& V_oV-_p½Z[aË`Üd`©d
CnmgVoŸ& `Oy[aË`of hrX§ gdª `wZ{º$Ÿ& gm_o{V N>ÝXmoJm:Ÿ& EVpñ_Z² hrX§ gdª
à{VpîQ>V_²Ÿ& {df{_{V gnm©: gn© B{V gn©{dX:Ÿ& D${J©{V Xodm:Ÿ& a{`[a{V _Zwî`m:Ÿ&
_m`oË`gwam:Ÿ& ñdYo{V {nVa:Ÿ& XodOZ B{V XodOZ-{dX:Ÿ& ê$n{_{V JÝYdm©:Ÿ&
JÝYd© BË`ßgag:Ÿ& V§ `Wm-`WmonmgVo VW¡d ^d{VŸ& Vñ_mX² ~«m÷U: nwéf-
ê$n§ na§ ~«÷¡dmh-{_{V ^md`oV²Ÿ& VÐÿnmo ^d{V ` Ed§ doXŸ&3Ÿ&
VX² ~«÷ Vmn-Ì`m-VrV§ fQ²> H$mof {d{Z_©º w $§ fSy>{_© d{O©V§ nÄM H$mofmVrV§
fS²>^md {dH$ma eyÝ`_odm{X gd© {dbjU§ ^d{VŸ& Vmn-Ì`§ ËdmÜ`mpË_H$m-
{Y^m¡{VH$m-{YX¡{dH§$ H$V¥-© H$_©-H$m`© kmV¥-kmZ-ko` ^moº$¥ -^moJ-^mo½`-{_{V
{Ì{dY_²Ÿ&
ËdL²> _m§g emo{UVm-pñW ñZm`w _ÁOm: fQ²> H$mofm:Ÿ&
H$m_ H«$moY bmo^ _moh _X _mËg`©{_Ë`[a fS²> dJ©:Ÿ&
AÝZ_` àmU_` _Zmo_` {dkmZ_`mZÝX_`m B{V nÄM H$moem:Ÿ&
{à`mË_OZZ dY©Z n[aUm_ j` Zmem: fS²>^mdm:Ÿ&
AeZm`m {nnmgm emoH$ _moh Oam _aUmZr{V fSy>_`© :Ÿ&
306 Vedic View of ¹r¤ Jagann¢tha
Hw$b JmoÌ Om{V dUm©l_-ê$nm{U fS²>^_« m:Ÿ&
EVÚmoJZo na_ nwéfmo Ordmo ^d{V ZmÝ`:Ÿ& ` EVXwn{ZfX§ {ZË`_YrVo gmo@p½ZnyVmo
^d{VŸ& g dm`w nyVmo ^d{VŸ& g Am{XË`nyVmo ^d{VŸ& AamoJr ^d{VŸ& lr_m§íM
^d{V nwÌ nm¡Ìm{X{^: g_¥Õmo ^d{VŸ& {dÛm§íM ^d{VŸ& _hm-nmVH$mV² nyVmo
^d{VŸ& gwam-nmZmV² nyVmo ^d{VŸ& AJå`m-J_ZmV² nyVmo ^d{VŸ& _mV¥-J_ZmV²
nyVmo ^d{VŸ& Xw{hV¥ ñZwfm{^ J_ZmV² nyVmo ^d{VŸ& ñdU© ñVo`mV² nyVmo ^d{VŸ&
do{X OÝ_ hmZmV² nyVmo ^d{VŸ& Jwamo-aewlyfUmV² nyVmo ^d{VŸ& A`mÁ`-`mOZmV²
nyVmo ^d{VŸ& A^ú`-^jUmV² nyVmo ^d{VŸ& CJ« à{VJ«hmV² nyVmo ^d{VŸ& naXma
J_ZmV² nyVmo ^d{VŸ& H$m_-H«$moY-bmo^-_moho-î`m©{X{^-a~m{YVmo ^d{VŸ&
gd}ä` nmnoä`mo _wº$mo ^d{VŸ& Bh OÝ_{Z nwéfmo ^d{VŸ& Vñ_mXoVV² nwéf
gyº$mW©-_{V ahñ`§ amO-Jwø§ Xod-Jwø§ JwømX{n JwøVa§ ZmXr{jVm`mo-n{XeoVŸ² &
Zm-ZyMmZm`Ÿ& Z ~hþ-^m{fUoŸ& Zm-{à`-dm{XZoŸ& Zm-gådËga-do{XZoŸ& Zm-
VwîQ>m`Ÿ& Zm-ZYrV doXm`mo-n{XeoV²Ÿ& Jwé-aß`od§ {dÀNwMm¡ Xoeo nwÊ` ZjÌo
àmUmZm`å` nw é f§ Ü`m`Z² CngÝZm` {eî`m` X{jU-H$U} nw é f
gyº$mW©_wn{Xeo{ÛÛmZ²Ÿ& Z ~hþemo dXoV²Ÿ& `mV-`m_mo ^d{VŸ& AgH¥$V² H$U©-
_wn{XeoV²Ÿ& EVV² Hw$dm©Umo@Ü`oVm-Ü`mnH$íM Bh OÝ_{Z nwéfmo ^dVr-
Ë`wn{ZfX²Ÿ&4Ÿ& B{V _wX²Jbmon{ZfËg_mßVmŸ&
&AW MH«$mãO _ÊS>b XodVm nyOm {d{Y:Ÿ&
(lr am_mZwOmMm`© naånam`m§ {dîdŠgoZmMm`}U Cn{XîQ>:)
AW lr d¡îUd: ew{M: à`V: nrVmå~a-Ya: lr MyU© `wº$ ÛmXe ídoVmoÜd©-
nwÊS´>-Ya: Vwbgr Z{bZmj-_mbm-Ya: àYmZ doÚm§ ídoV dņ̃ àgm`© VÌ MH«$mãO
_ÊS>b-_m{b»` VÌ pñWVmZm§ XodmZm§ fmoS>emo-nMma¡: nyOZL²>H$w `m©VŸ² &
àmL²> _wImo `O_mZ: X^}îdmgrZmo X^m©Z² Yma`_mU: n{dÌnm{U:Ÿ& › AÀ`wVm`
Z_:Ÿ& › AZÝVm` Z_:Ÿ& › Jmo{dÝXm` Z_:Ÿ& B{V _ÝÌ-Ì`oU X{jU hñVoZ
n¥WH²$ n¥WH²$ {ÌamMå` ewÕmoXHo$Z ñd X[jU hñV§ àjmë`mgyZ² g§ñn¥í` àmUmZm`å`
H$ao gmjV-nwîn-\$b-Ob-Ðì`m-Ê`mXm`Ÿ& h[a: › VËgV² Jmo{dÝX Jmo{dÝX
Jmo{dÝX AÚoË`m{X Añ`m§ ew^ nwÊ` {VWm¡ Apñ_ÝH$_©{U ^JdXmk`m ^JdV²
H¡$L²>H$`©ËdoZ àYmZ doÚm§ lr MH«$mãO _ÊS>bo XodmZm§ ñWmnZ§ nyOZ§ M H$[aî`o-B{V
gL²>H$ëß`Ÿ&
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 307
bú_rZmW g_maå^m§ ZmW-`m_w Z -_Ü`_m_² ² Ÿ &
Añ_XmMm`© n`©ÝVm§ dÝXo Jwé naånam_²Ÿ&1Ÿ&
lre§ lrg¡Ý`ZmW§ dHw$bYa-_wqZ ZmW-nL²>H>oéhmjm¡Ÿ&
lr am_§ `m_wZo`§ da_{n M _hmnyU©-am_mZwOm`m£Ÿ&
Jmo{dÝX§ ^Q²>Q>doXmÝË`W daH${b{OÛ§e Xmgm§íM H¥$îU_²Ÿ&
bmoH$m`© e¡bZmW§ dada _w{Z-_ß`h§ {MÝV`m{_Ÿ&2Ÿ&
B{V Jwé naånam_ZwgÝYm` nwÊ`mh OboZ-
`oZ Xodm: n{dÌoU AmË_mZ§ nwZVo gXmŸ& VoZ ghòYmaoU nmd_mÝ`: nwdÝVw _m_²Ÿ&
BË`mË_mZ§ nyOm gm_J«t M gåàmoú` X{jU hñVo nrVmjVmV² J¥hrËdm Amdmh`oV²Ÿ&
VÛWm-`pñ_Z¥M: gm_`Oy§{f `pñ_Ýà{VpîR>Vm aWZm^m{ddmam:Ÿ&
`pñ_¨píMÎm§ gd©_moV§ àOmZm§ VÝ_o _Z: {ed g‘>ën_ñVwŸ&&(`Ow.34/5)
_Ü`o nrV H${U©H$m`m_²-› _ÝÌmÜdZo Z_:-_ÝÌmÜdmZ_mdmh`m{_-B{V
_ÝÌmÜdmZ_mdmø A¿`©-nmÚmM_Z-ñZmZ-dñÌmondrV-JÝY-nwîn-Yyn-Xrn-
Z¡doÚm-M_Z-Vmå~yb-nyJr\$b-X{jUm-Z_ñH$ma¡: nyO`oV²Ÿ&1Ÿ&
VÎdm `m{_ ~«÷Um dÝX_mZñVXm emñVo `O_mZmo h{d{^©:Ÿ& AhoS>_mZmo
déUoh ~moÜ`ée§g _m Z Am`w:à _mofr:&(`Ow.18/49, 21/2)
› VÎdmÜdZo Z_:-VÎdmÜdmZ_mdmh`m{_-BË`éU Ho$eaofw VÎdmÜdmZ_mdmø
gdm}nMma¡: nyO`oV²Ÿ&2Ÿ&
do X mh_o V § nw é f§ _hmÝV_m{XË`dUª V_g: nañVmV² Ÿ & V_o d
{d{XËdm@{V_¥Ë`w_o{V ZmÝ`:nÝWm {dÚVo@`Zm`(ídoVmídVa Cn3/7)
Xbo f w - ›dUm© Ü dZo Z_:dUm© Ü dmZ_mdmh`m{_-B{V dUm© Ü dmZ_mdmø
g_M©`oV²Ÿ&3&
Ìr{U nXm {dMH«$_o {dîUwJm}nm AXmä`:Ÿ& AVmo Y_m©{U Yma`Z²Ÿ&
(F$H²$.1/22/18, gm_.1670, dm.`Ow.34/43, V¡.~«m.2/4/6/1)
Zm^m¡-› nXmÜdZo Z_: nXmÜdmZ_mdmh`m{_-B{VnXmÜdmZ_mdmø àU_oV&² 4&
`o Z o X § ^y V § ^w d Z§ ^{dî`V² n[aJ¥ h rV__¥ V o Z gd© _ ² Ÿ & `o Z `kmñVm`Vo
gßVhmoVm VÝ_o _Z: {edg‘>ën_ñVwŸ&(dm.`Ow.34/4)
AéUmaof-w › H$mbmÜdZo Z_: H$mbmÜdmZ_mdmh`m{_-B{V H$mbmÜdmZ_mdmø
gdm}nMma¡: nyO`oV²Ÿ&5Ÿ&
308 Vedic View of ¹r¤ Jagann¢tha
à V{ÛîUw: ñVdVo dr`o©U _¥Jmo Z ^r_: Hw$Mamo [J[aîR>m:Ÿ&
`ñ`moéfw {Ìfw {dH«$_Uoîd{Yj`pÝV ^wdZm{Z {dídmŸ&(dm.`Ow.5/20,
F$H²$.1/154/2, AWd©.7/26/2-3, V¡.~«m.2/4/3/4,{Zéº$.1/20)
Zo _ m¡ - › ^w d ZmÜdZo Z_: ^w d ZmÜdmZ_mdmh`m{_ B{V ^w d ZmÜdmZ-
_mdmøfmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&6Ÿ&
VV: H${U©H$mñW ewŠbmîQ>{dÝXwfw Zmam`UmîQ>mja_ÝÌmjam{U nyO`oVŸ² & VÚWm-
ghòerfª Xo d § ghòmj§ {díd eå^w d _² Ÿ Ÿ(gå^d_² ) & {dídV: na_§
{ZË`§ {díd§ Zmam`U§ h[a_²Ÿ&&(_hmon{ZfX².1/5, MVwd}Xmon.2)
B{V _ÝÌoU nyd} àW_{dÝXm¡-› kmZñdê$nHw$_wXnmÊS>adUm©` Z_: kmZñdê$n Hw$_wX
nmÊS>a dU©_mdmh`m{_-B{V ›H$ma_mdmø gdm}nMma¡: _yb _ÝÌàW_mja§ nyO`oVŸ² &7&
Z{h Voofm__m MZ ZmÜdgw dmaUofwŸ& B©eo [anwaKe§ g:Ÿ& (dm.`Ow.3/32)
A
« p½ZH$moUo {ÛVr` {dÝXm¡-ZH$mam` Z_:-ZH$ma_¡íd`©ñdê$n§ nÙamJmMbmH$ma_²
Amdmh`m{_-B{V _yb_ÝÌ {ÛVr`mja§ ZH$ma_mdmø gå`JM©`Vo Ÿ² &8Ÿ&
_mo fy U BÝÐmÌ n¥Ëgw Xod¡apñV {h î_m Vo ewpî_ÝZd`m:Ÿ&
_hpíMÚñ` _rTw>fmo `ì`m h{dî_Vmo _éVmo dÝXVo Jr:Ÿ& (`Ow.3/46)
X[jUo V¥ V r` {dÝXm¡ -_mo H $mam` Z_:-_mo H $ma§ e{º$ñdê$n_ÄOZmMb
{Z^_mdh`m{_-B{V _yb_ÝÌ V¥Vr`mja§ _moH$ma_mdmø nyO`oVŸ² &9Ÿ&
ZmZm {h Xod{hV§ gXñH¥$V§ _m g§gj ¥ mWm§ na_o ì`mo_Z²Ÿ&gwam Ëd_{g ewpî_Ur
gmo_ Ef _m _m qhgr: ñdm§ `mo{Z_m{deÝVrŸ& (dm.`Ow.19/7)
Z¡F$© Ë` H$moUo MVwW© {dÝXm¡ -ZmH$mam` Z_:-ZmH$ma§ ~bñdê$n§ H$mÄMZmMb {Z^
_mdmh`m{_ -B{V _yb_ÝÌ MVwWm©ja_² ZmH$ma_mdmø fmoS>emonMma¡: nyO`oVŸ² &1Ÿ0&
am`m d`§ ggdm§gmo _Xo_ hì`oZ Xodm `dgoZ Jmd:&Vm§ YoZw§ {_ÌmdéUm `wd§
Zmo {dídmhm YÎm_Znñ\w$aÝVr_of Vo `mo{Z F©$Vm`wä`m§ ËdmŸ&(F$H²$.4/42/
10,`Ow.7/10)
npíM_o nÄM_{dÝXm¡-amH$mam` Z_:-amH$ma§ VoOmoê$n§ {ZYy©_mL²>Jma gÑe
_mdmh`m{_-B{V _yb_ÝÌ nÄMmja§ amH$ma_mdmø gdm}nMma¡: nyO`oV²Ÿ&11Ÿ&
` AmË_Xm ~bXm `ñ` {díd CnmgVo à{ef§ `ñ` Xodm:&
`ñ` N>m`m_¥V§ `ñ` _¥Ë`w: H$ñ_¡ Xodm` h{dfm {dYo_Ÿ&
(F$H² $ .10/121/2,AWd© . 4/2/1, 13/3/24, `Ow . 25/13)
dm`ì` H$moUo fîR>{dÝXm¡-`H$mam` Z_:-`H$ma§ dr`©ñdê$n _`ñH$mÝV gÑe
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 309
_mdmh`m{_-B{V _yb_ÝÌ fîQ>mja§ `H$mam_mdmø gå`JM©`Vo Ÿ² &12Ÿ&
à¡Vw dmOr H${ZH«$XÝZmZXÐmg^: nËdmŸ& ^aÝZp½Z¨ nwarî`§ _m nmÚm`wf:
nw a mŸ& d¥ f mp½Z¨ d¥ f U§ ^aÝZnm§ J^ª g_w { Ð`_² Ÿ & A½Z Am`m{h
drV`o Ÿ &(`Ow . 11/46)
CÎmao gßV{dÝXm¡-UmH$mam` Z_:-UmH$ma§ ~bñdê$n_mdmh`m{_-B{V _yb_ÝÌ
gßV_mja§ UmH$ma_mdmø gdm©nMma¡: nyO`oVŸ² &13Ÿ&
`: àmUVmo {Z{_fVmo _{hËd¡ H $ BÐmOm OJVmo ~^y d Ÿ& ` B© e o Añ`
{ÛnXíMVw î nX: H$ñ_¡ Xo d m` h{dfm {dYo _ Ÿ(F$H² $ .10/121/3,
`Ow.23/3,25/11,V¡.g§.4/1/8/4, 7/5/16/1,AWd©.4/2/2)
B©emZ H$moUo AîQ>_ {dÝXm¡-`H$mam` Z_:-`H$ma§ dræ`© ñdê$n_`ñH$mÝV
gÑe_mdmh`m{_-B{V Zmam`U _ÝÌmîQ>_mja§ `H$ma_mdmø nydm}º$ arË`m
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&14Ÿ&
VVmo@éU Ho$eaofw nydm©{X H«$_oU nyO`oV²Ÿ& VÚWm-
_Zg: H$m_m_Hy$qV dmM: gË`_er`Ÿ& neyZm§ ê$n _ÝZñ` agmo `e:
lr: l`Vm§ _{` ñdmhmŸ& (dm.`Ow.39/4)
› lt {l`¡ Z_:-{l`_mdmh`m{_-B{V nydX© br` Ho$eaofw {l`_mdmø gdm}nMma¡:
nyO`oV²Ÿ&15&
AmX«mª nwf² (`:)H$[aUt nw(`)pîQ>¨ gwdUmª ho__m{bZr_²Ÿ&
gy`m©§ {haU_`t bú_t OmVdoXmo _ AmdhŸ&(lrgyº$.14)
› nw§ nwîQ>ç¡ Z_:-nwpîQ>_mdmh`m{_-B{V Ap½Z H$moU Xbr` Ho$eaofw nwpîQ>_mdmø
nwînm{X{^: AM©`oV²Ÿ&16Ÿ&
nmdH$m: Z: gañdVr dmOo{^dm©{OZrd[VŸ& `k§ dîQw>{Y`m dgw:Ÿ&
(F$H²$.1/3/10,gm_.189, dm.`Ow.20/84,V¡.~«m.2/4/3/1)
› E| gañdË`¡ Z_:-gañdVr_mdmh`m{_-B{V X{jU Xbr` Ho e ao f w
gañdVr_mdmø nydm}º$ arË`m gdm}nMma¡: nyO`oV²Ÿ&17Ÿ&
a{`íM _o am`íM _o nwîQ>§ M _o nwpîQ>íM _o {d^w M _o à^w M _o nyUª M
_o ny U © V a§ M _o Hw $ `d§ M _o @ {jV§ M _o @ ÝZ§ M _o jw À M _o `ko Z
H$ënÝVm_² Ÿ (`Ow 1 8/10)
› àr§ àrË`¡ Z_: àr{V_mdmh`m{_-B{V Z¡F$© Ë` H$moU Xbr` Ho$eaofw àr{V_mdmø
fmoS>emonMma¡: nyO`oV²Ÿ&18Ÿ&
310 Vedic View of ¹r¤ Jagann¢tha
Úm¡:empÝVaÝV[aj§ empÝV: n¥{Wdr empÝVamn: empÝVamofY`: empÝV:&
dZñnV`: empÝV{d©ídoXodm: empÝV~«©÷ empÝV: gdª empÝV: empÝVaod
empÝV: gm _m em[ÝVao{YŸ&(dm.`Ow. 36/17)
› em§ emÝË`¡ Z_: empÝV_mdmh`m{_-B{V npíM_Xbr` Ho$eaofw empÝV_mdmø
gdm}nMma¡: nyO`oV²Ÿ&19Ÿ&
A“mÝ`Ë_Z² {^fOm VXpídZmË_mZ_“¡ g_YmV² gañdVrŸ&
BÝX«ñ` ê$n§ eV _mZ_m`wíMÝÐoU Á`mo{Va_¥V§ XYmZm:Ÿ&(dm.`Ow.19/93)
› Vw§ VwîQ>ç¡ Z_: VwpîQ>_mdmh`m{_-B{V dm`ì` H$moU Xbr` Ho$eaofw VwpîQ>_mdmø
gå`JM©`oV²Ÿ&20Ÿ&
`ËàkmZ_wV MoVmo Y¥{VíM `ÁÁ`mo{VaÝVa_¥V§ àOmgw& `ñ_mÝZ F$Vo
{H$ÄMZ H$_© {H«$`Vo VÝ_o _Z: {ed g‘>ën_ñVwŸ(`Ow.34/3Ÿ)
› Šbt H$mÝË`¡ Z_: H$mpÝV_mdmh`m{_ BË`wÎmaXbr` Ho$eaofw H$mpÝV_mdmø
gdm}nMma¡: nyO`oV²Ÿ&21Ÿ&
Cn¡Vw _m§ XodgI: H$s{V©íM _{UZm ghŸ&
àXw^y©Vmo@{g(gw) amîQ´>o@pñ_Z² H$s{V©_¥qÕ XXmVw _oŸ&(lrgyº$.7)
› Šbt H$sÎ`£ Z_: H$s{V©_mdmh`m{_-BVremZ H$moU Xbr` Ho$eaofw H$s{V©_mdmø
fmoS>emonMma¡; gånyÁ` àU_oV²Ÿ&22Ÿ&
VV:Xbofw nydm©{X H«$_oU nyO`oV² & VÚWm-
_hmbúå`¡ M {dÙho {dîUwnËÝ`¡ M Yr_{hŸ&
VÝZmo bú_r: àMmoX`mV²Ÿ& (bú_r gyº$ 9)
› _hmbúå`¡ Z_: _hmbú_r_mdmh`m{_-B{V nyd} àW_Xbo _hmbú_r_mdmø
gdm}nMma¡: nyOoV²Ÿ&23Ÿ&
lríM Vo bú_ríM nËÝ`mdhmoamÌo nmíd} ZjÌm{U ê$n_pídZm¡ ì`mÎm_²Ÿ&
BîU{ZfmU_w§ _ BfmU gd©bmoH$§ _ BfmUŸ&(`Ow.31/22)
› {dÚmbúå`¡ Z_: {dÚmbú_r_mdmh`m{_-BË`p½Z H$mo U o {ÛVr` Xbo
{dÚmbú_r_mdmø nyOmonMma¡: g_M©`oV²Ÿ&24Ÿ&
{haÊ`dUmª h[aUt gwdU© aOVòOm_²Ÿ&
MÝÐm§ {haÊ_`t bú_t OmVdoXmo _ AmdhŸ& (lrgyº$.1)
› gm¡_m½`búå`¡ Z_: gm¡^m½`bú_r_mdmh`m{_-B{V X{jUo V¥Vr` Xbo
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 311
gm¡^m½`bú_r_mdmø nydm}º$monMma¡: nyO`oV²Ÿ&25Ÿ&
nÙmZZo nÙ D$é nÙm{j nÙgå^doŸ&
VÝ_o ^O{g nÙm{j `oZ gm¡»`§ b^må`h_²Ÿ&(lrgyº$ 18)
› A_¥Vbúå`¡ Z_: A_¥Vbú_r_mdmh`m{_-B{V Z¡F$© Ë` H$moUo MVwWX© bo
A_¥Vbú_r_mdmø gdm}nMma¡: nyO`oVŸ² &26Ÿ&
AídXm`r JmoXm`r YZXm[` _hmYZoŸ&
YZ§ _o OwfVm§ Xo{d gd©H$m_m§>íM Xo{h _oŸ&(lr gyº$. 19)
› H$m_búå`¡ Z_: H$m_bú_r_mdmh`m{_-B{V npíM_o nÄM_Xbo
H$m_bú_r_mdmø fmoS>emonMma¡: nyO`oVŸ² &27Ÿ&
{dîUw nËZt j_m§ Xodt _mYdt _mYd{à`m_²Ÿ& {dîUw{à`m§(bú_r{à`)
gIr Xodt Z_må`À`wVdëb^m_²Ÿ&(lr gyº$. 25)
› gË`búå`¡ Z_: gË`bú_r_mdmh`m{_ -B{V dm`ì` H$moUo fîR> Xbo
gË`bú_r_mdmø gdm}nMma¡: g_M©`Vo Ÿ² &28Ÿ&
Vm§ _ Amdh OmVdoXmo bú_r_ZnJm{_Zr_²Ÿ&
`ñ` {haÊ`§ {dÝXo`§ Jm_íd§ nwéfmZh_²Ÿ& (lrgyº$.2)
› ^moJbúå`¡ Z_: ^moJbú_r_mdmh`m{_-BË`wÎmao gßV_ Xbo ^moJbú_r_mdmø
nwînm{X{^: g_M©`Vo Ÿ² &29Ÿ&
Vm§ _ Amdh OmVdoXmo bú_r_ZnJm{_Zr_²Ÿ& `ñ` {haÊ`§ à^yV§ Jmdmo
Xmñ`mo@ídm{ÝdÝXo`§ nwéfmZh_²Ÿ& (lr gyº$. 15)
› `mo J búå`¡ Z_: `mo J bú_r_mdmh`m{_-BVremZ H$mo U o AîQ>_ Xbo
`moJbú_r_mdmø nydm}º$ arË`m fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&30Ÿ&
VV: H¥$îU Xb gpÝYfw nydm©{X H«$_oU hao^f©y Um`wYm{Z nyO`oVŸ² & VÚWm-
Am Vo dËgmo _Zmo `_Ëna_mpÀMËgYñWmV² &
A½Zo Ëdm§ H$m_`m {JamŸ& (`Ow.12/115)
nyd} › lrdËgm` lr{Zdmgm` Z_: lrdËg_mdmh`m{_-B{V lrdËg_mdmø
gdm}nMma¡: nyO`oV²Ÿ&31Ÿ&
n[admO n{V: H${dap½Zh©ì`mÝ`H«$_rV²&XYÐËZm{Z XmewfoŸ& (`Ow.11/25)
Am½Zoæ`m_² › lrH$m¡ñVw^m` aËZm{YnV`o Z_: lr H$m¡ñVw^_mdmh`m{_-B{V lr
H$m¡ñVw^_mdmø nwînm{X{^: g_M©`Vo Ÿ² &32Ÿ&
312 Vedic View of ¹r¤ Jagann¢tha
Hw$ŠHw$Q>mo @{g _Yw{Oˆ Bf_yO©_mdX Ëd`m d`§ g§KmV§ g§KmV§ Ooî_
df© d¥Õ_{g à{V Ëdm df©d¥Õ§ doÎmw namnyV§ aj: namnyVm & AmamV`mo
@nhV§ ajmo dm`w d m} {d{dZºw $ Xo d mo d: g{dVm {haÊ`nm{U:
à{VJ¥ h äUmËdpÀN>Ðo U nm{UZmŸ& (`Ow . 1/16)
X{jUo › {H$arQ>m` _wH$w Q>m{YnV`o Z_: {H$arQ>_mdmh`m{_-B{V {H$arQ>_mdmø
nyOmonMma¡: gånyO`oV²Ÿ&33Ÿ&
BÝÐ Amgm§ ZoVm ~¥hñn{V X©{jUm `k: nwa EVw gmo_:Ÿ&
Xo d go Z mZm_{^^ÄOVrZm§ O`ÝVrZm§ _éVmo `ÝËdJ«_² Ÿ &(`Ow . 17/40)
Z¡ F © $ Ë`m_² - › d¡ O `ÝË`¡ dZ_mbm`¡ Z_: d¡ O `ÝVr_mdmh`m{_-B{V
d¡O`ÝVr_mdmø gdm}nMma¡: g_M©`oV²Ÿ&34Ÿ&
MaU§ n{ḑ {dVV§ nwamU§ `oZ nyVñVa{V XwîH¥$Vm{ZŸ&
Vo Z n{dÌo U ew Õ o Z ny V m A{Vnmß_mZ_amqV Vao _ Ÿ& ({Ìnm{Û^y { V
_hmZmam`Umon{ZfX² 7/3,_hmZmam`U Cn.5/10,gwXe©Z Cn.5)
npíM_o › gwXe©Zm` ho{VamOm` Z_: gwXe©Z_mdmh`m{_-B{V gwXe©Z_mdmø
fmoS>emonMma¡: nyO`oV²Ÿ&35Ÿ&
Ap½Z F©${f: nd_mZ: nmÄMOÝ`: nwamo{hV:Ÿ& V_r_ho _hmJ`_²Ÿ&
Cn`m_ J¥ h rVmo @ ñ`½Z`o Ëdm dM© g EfVo `mo { Za½Z`o Ëdm
dM© g o & (`Ow . 26/9)
dm`ì`m_² › nmÄMOÝ`m` e§Im{YnV`o Z_: nmÄMOÝ`_mdmh`m{_-B{V
nmÄMOÝ`_mdmø nwînm{X{^: g_M©`Vo Ÿ² &36Ÿ&
{Oˆm _o ^Ч dmL²> _hmo _Zmo _Ý`w: ñdamS²> ^m_:Ÿ&
_moXm: à_moXm A“xbra“m{Z {_̧ _o gh:Ÿ& (`Ow.20/6)
CÎmao › H$m¡ _ mo X Š`¡ JXm{YnV`o Z_: H$m¡ _ mo X H$s_mdmh`m{_-B{V
H$m¡_moXH$s_mdmø nydm}º$ arË`m nyO`oVŸ² &37Ÿ&
gm¡ a r ~bmH$m emJ© : g¥ O `: e`mÊS>H $ñVo _¡ Ì m: gañdË`¡ em[a:
nwéfdmH²$ ídm{dX² ^m¡_r emXy©bmo d¥H : n¥XmHw$ñVo _Ý`do gañdVo ewH$:
nwéfdmH²$ & (`Ow.24/33)
B©emÝ`m_² › em“m©` Mmnm{YnV`o Z_: em“©_mdmh`m{_-B{V em“©_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&38Ÿ&
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 313
VV: ewŠb àW_Zm^m¡-
BX§ {dîUw { d© M H« $ _o Ìo Y m {ZXYo nX_² & g_y ù h_ñ` nm§ g w a o Ÿ &
ñdmhmŸ(`Ow . 5/15)
› {dîUdo Z_: {dîUw_mdmh`m{_ - B{V {dîUw_mdmø fmoS>emonMma¡: gånyÁ`
àU_oV² &39&
nrV {ÛVr` Zm^m¡-
~« ÷ OkmZ§ àW_§ nw a ñVm {Ûgr_V: gw é Mmo do Z Amd:Ÿ& g ~w Ü Ý`m
Cn_m@Añ`{dîR>m: gVíM `mo { Z_gVíM {d d:Ÿ&(`Ow . 13/3)
› ~« ÷ Uo Z_: ~« ÷ mU_mdmh`m{_-B{V ~« ÷ mU_mdmø gdm} n Mma¡ :
nyO`oV²Ÿ&40Ÿ&
nmQ>b V¥Vr` Zm^m¡-Í`å~H§$ `Om_ho gwJpÝYånwpîQ>dÕ©Z_²Ÿ&
Cdm©éH${_d ~ÝYZmÝ_¥Ë`mo_w©jr` _m_¥VmV²Ÿ& (`Ow.3/60)
› Í`å~H$m` Z_:Í`å~H$_mdmh`m{_-B{V Í`å~H$_mdmø fmoS>emonMma¡:
nyO`oV²Ÿ&41&
VVmo@éU ÛmXemaofw nydm©{X H«$_oU Ho$edm{X ÛmXe _yVuZ² nyO`oV² Ÿ& VÚWm-
`w ú dm {h Ho $ {eZm har d¥ f Um H$ú`àmŸ& AWm Z BÝÐ gmo _ nm
{Jam_w n lw q V MaŸ& Cn`m_ J¥ h rVmo @ grÝÐm` Ëdm fmo S >{eZ Ef Vo
`mo{Z[aÝÐm` Ëdm fmoS>{eZo& (`Ow.8/34)
› Ho$edm` Z_: Ho$ed_mdmh`m{_ -B{V àW_mao Ho$ed_mdmø gdm}nMma¡:
nyO`oV²Ÿ&42Ÿ&
Zmam`Um` {dÙho dmgwXodm` Yr_{h &
VÝZmo {dîUw : àMmo X `mV² Ÿ Ÿ&(V¡ { Îmar`.Am.10/15)
› Zmam`Um` Z_: Zmam`U_mdmh`m{_-B{V {ÛVr`mao Zmam`U_mdmø
nyOmonMma¡: g_M©`oV²Ÿ&43Ÿ&
_Ydo ñdmhm _mYdm` ñdmhm ewH«$m` ñdmhm ewM`o ñdmhm Z^go ñdmh
Z^ñ`m` ñdmhofm` ñdmhmoOm©` ñdmhm ghgo ñdmhm ghñ`m` ñdmhm
Vngo ñdmhm Vnñ`m` ñdmhm A§hgñnV`o ñdmhmŸ& (`Ow.22/31)
› _mYdm` Z_: _mYd_mdmh`m{_ - B{V V¥Vr`mao _mYd_mdmø nwînm{X{^:
nyO`oV² & 44&
314 Vedic View of ¹r¤ Jagann¢tha
Jmo Ì {^X§ Jmo { dX§ dO« ~ mhþ § O`ÝV_Á_ à_¥ U ÝV_mo O gmŸ& B_§ gOmVm
AZw dra`Üd{_ÝЧ gIm`mo AZw g§ a^Üd_²Ÿ& (`Ow.17/38)
› Jmo{dÝXm` Z_: Jmo{dÝX_mdmh`m{_-B{V MVwWm©ao Jmo{dÝX_mdmø nwînm{X{^:
nyO`oV²Ÿ&45Ÿ&
{dîUmo: H$_m©{U ní`V `Vmo d«Vm{Z nñneoŸ& BÝÐñ` `wÁ`: gImŸ&(F$H²$.1/
22/19, dm.`Ow.6/4,13/33, V¡.g§.1/3/6/2, AWd©.7/26/6)
› {dîUdo Z_: {dîUw_mdmh`m{_-B{V nÄM_mao {dîUw_mdmø gdm}nMma¡:
nyO`oV²Ÿ&46Ÿ&
_Yw dmVm F Vm`Vo _Yw japÝV {gÝYd&_mÜdrZ©:gÝËdmofYr:(F$H²$.1/90/
6,dm.`.13/27, V¡.g§.4/2/9/3, V¡.Am.10/10/2,e.~«m.14/9/3/11)
› _YwgXy Zm` Z_: _YwgXy Z_mdmh`m{_-B{V fîR>mao _YwgXy Z_mdmø nydm}º$
arË`m g_M©`oV²Ÿ&47Ÿ&
{X{d {dîUwì`©H«§$ñV OmJVoZ N>ÝXgm VVmo {Z^©º$mo `mo@ñ_mÝÛopîQ> `§ M
d`§ {Ûî_mo @ ÝV[ajo {dîUw ì `H« § $ ñV Ì¡ î Qw > ^o Z N>ÝXgm VVmo {Z^© º $mo
`mo@ñ_mÝÛopîQ> `§ M d`§ {Ûî_: n¥{Wì`m§ {dîUwì`©H«§$ñV Jm`ÌoU N>ÝXgm
VVmo {Z^©º$mo `mo@ñ_mÝX²>dopîQ> `§ M d`§ {Ûî_mo@ñ_mXÝZXñ`¡ à{VîR>m`m
AJÝ_ ñd:g§Á`mo{Vfm ^y_(`Ow.2/25)
› {Ì{dH«$_m` Z_: {Ì{dH«$__mdmh`m{_-B{V gßV_mao {Ì{dH«$__mdmø
gdm}nMma¡: nyO`oV²Ÿ&48Ÿ&
Z_mo õñdm` M dm_Zm` M Z_mo ~¥hVo M dfu`go M Z_mo d¥Õm` M
gd¥Yo M Z_mo@½Ý`m` M àW_m` MŸ& (`Ow.16/30)
› dm_Zm` Z_: dm_Z_mdmh`m{_-BË`îQ>_mao dm_Z_mdmø nwînm{X{^:
g_M©`oV²Ÿ&49Ÿ&
X¡ì`m` YÌ} OmoîQ´>o Xodlr: lr_Zm: eVn`m:Ÿ& n[aJ¥ø Xodm `k_m`Z²
Xodm Xodoä`mo AÜd`©ÝVmo AñWw:Ÿ& (`Ow.17/56)
› lrYam` Z_:lrYa_mdmh`m{_-B{V Zd_mao lrYa_mdmøgdm} n Mma¡ :
nyO`oV²&50& nwéf_¥JíMÝÐ_gmo JmoYm H$mbH$m Xmdm©KmQ>ñVo dZñnVrZm§
H¥ $ H$dmHw $ : gm{dÌmo h§ g mo dmVñ` ZmH« $ mo _H$a Hw $ brn`ñVo @ Hy $ nmañ`
{õ`¡ eë`H$:(`Ow . 24/35)
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 315
› öfrHo$em` Z_: öfrHo$e_mdmh`m{_-B{V Xe_mao öfrH$oe_mdmø nydm}º$
arË`m g_M©`oV²Ÿ&51Ÿ&
Zm{^_} {MÎm§ {dkmZ§ nm`w_}@n{M{V^©gV²Ÿ& AmZÝXZÝXmdmÊS>m¡ _o ^J:
gm¡ ^ m½`§ ng:& OL² K m>ä`m§ nX² ä `m§ Y_m} @ {g {d{e amOm à{VpîR>V:
(`Ow.20/9) › nÙZm^m` Z_: nÙZm^_mdmh`m{_-BË`o H $mXemao
nÙZm^_mdmø gdm}nMma¡: nyO`oV²Ÿ&52&
`Ûm{OZmo Xm_ gÝXm_d©Vmo `m erf©Ê`m aeZm aÁOwañ`Ÿ&
`Ûm Kmñ` à^¥V_mñ`o V¥U§ gdm© Vm Vo A{n XodoîdñVwŸ&
(F$H²$.1/162/8,dm.`Ow.25/31, V¡.g§.4/6/8/3)
› Xm_mo X am` Z_: Xm_mo X a_mdmh`m{_-B{V ÛmXemao Xm_mo X a_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&53Ÿ&
VV: H¥$îU ÛmXema gpÝYfw nydm©{X H«$_oU_Ëñ`§ Hy$_ª damh§ Z¥qgh§ dm_Z§ naewam_§
am_§ VX²^m« V¦Z² H¥$îU§ g^«mVa§ H$pëH$ZÄM nyO`oVŸ² & VÚWm-
h§ g : ew { MfÛgw a ÝV[ajgÕmo V m do { XfX{V{WXw © a mo U gV² Ÿ & Z¥ f ÛagX²
F$VgX² ì`mo_gXãOm JmoOm F$VOm A{ÐOm F$V§ (~¥hV²)& (F$H² $ .4/
40/5,dm.`Ow.10/24,12/14,V¡.g§.1/8/15/2,V¡.Am.10/10/2)
› _Ëñ`m` Z_: _Ëñ`_mdmh`m{_-B{V àW_ma gÝYm¡ _Ëñ`_mdmø fmoS>emonMma¡:
nyO`oV² &54& `ñ` Hw _m} J¥ho h{dñV_½Zo dY©`m Ëd_²Ÿ&
Vñ_¡ Xodm A{Y~«wdÝZ` M ~«÷Uñn{V:Ÿ&(`Ow.17/52)
› Hy$_m©` Z_: Hy$_©_mdmh`m{_-B{V {ÛVr`magÝYm¡ Hy$_©_mdmø gdm}nMma¡:
g_M©`oV²Ÿ&55Ÿ&
I“mo d¡ídXod:ídm H¥$îU: H$Um} JX©^ñVajwñVo ajgm{_ÝÐm` gyH$a:
qghmo _méV: H¥ $ H$bmg:{nßnH$meHw $ {ZñVo e aì`m`¡ {dído f m§ Xo d mZm§
n¥ f V:& (`Ow . 24/40)
› damhm` Z_: damh_mdmh`m{_-B{V damh_mdmø nydm}º$ arË`m nyO`oVŸ² &56Ÿ&
à V{ÛîUwñVdVo dr`}U _¥Jmo Z ^r_: Hw$Mamo {J[aîR>m:Ÿ&
`ñ`moéfw {Ìfw {dH«$_Uoîd{Yj`pÝV ^wdZm{Z {dídmŸ&(`Ow.5/20)
› Z¥qghm` Z_: Z¥qgh_mdmh`m{_-B{VMVwWm© agÝYm¡ Z¥qgh_mdmø nwînm{X{^:
g_M©`oV²Ÿ&57Ÿ&
316 Vedic View of ¹r¤ Jagann¢tha
Z_mo õñdm` M dm_Zm` M Z_mo ~¥hVo M dfu`go MŸ&
Z_mo d¥Õm` M gd¥Yo M Z_mo@½Ý`m` M àW_m` MŸ& (`Ow.16/30)
› dm_Zm` Z_:dm_Z_mdmh`m{_-B[V nÄM_ma gÝYm¡ dm_Z_mdmø
nyO`oV²Ÿ&58& A[n~V H$Ðþd: gwV{_ÝÐ: ghò~mˆoŸ&
AÌmXo { XîQ> nm¢ ñ `_² Ÿ &(F$H² $ 8/45/26,gm_131)
› naewam_m` Z_: naewam__mdmh`m{_-B{V fîR>magÝYm¡ naewam__mdmø
nwîn{X{^: nyO`oVŸ² &59Ÿ&
^Ðmo ^Ð`m gM_mZ AmJmV² ñdgma§ Omamo Aä`o{V níMmV²Ÿ&
gwàHo$Vo¡ Úw©{^ap½Z{d©{VîR>Z² ée{X²^d©U£a{^ am__ñWmV²Ÿ&
(F$H²$.10/3/3, gm_. 1548)
› am_m` Z_: am__mdm`m{_-B{V gßV_ma gÝYm¡ am__mdmø fmoS>emonMma¡:
nyO`oV² & 60&
{dîUmo aamQ>_{g {dîUmo: íZßÌo ñWmo {dîUmo: ñ`ya{gŸ& {dîUmoY«w©dmo@{gŸ&
d¡îUd_{g {dîUdo ËdmŸ& (`Ow.5/21)
› bú_Um` Z_: bú_U_mdmh`m{_-BË`îQ> _ magÝYm¡ bú_U_mdmø
gdm}nMma¡: nyO`oV²Ÿ&61Ÿ&
V{ÛîUmo:na_§ nX§ gXm ní`pÝV gya`:&{Xdrd MjwamVV_²(F$H²$1/22/
20,gm_.1672,AWd©.7/26/7,dm.`Ow.6/5,V¡.g§1/3/6/2,4/2/9/3)
› ^aVm` Z_: ^aV_mdmh`m{_-B{V Zd_magÝYm¡ ^aV_mdmø nyOmonMma¡:
g_M©`oV²Ÿ&62Ÿ&
{dîUmo: H$_m©{U ní`V `Vmo d«Vm{Z nñneo & BÝÐñ` `wÁ`: gImŸ&
(F$H²$.1/22/19, gm_.1671,dm.`Ow.6/4,13/33,V¡.g§.1/3/6/2)
› eÌw ¿ Zm` Z_:eÌw ¿ Z_mdh`m{_-B{V Xe_magÝYm¡ eÌw ¿ Z_mdmø
nyO`oV²Ÿ&63& H¥$îU§ V E_ éeV: nwamo^m íM[aîÊd{M© d©nwfm {_XoH$_²Ÿ&
`X² àdrVm XYVo h J^ª gÚpíMÁOmVmo ^dgrX² XyV:Ÿ&(F$H²$.4/7/9)
› g^«mÌo H¥$îUm` Z_:Ÿg^«mVa§ H¥$îU_mdmh`m{_-BË`oH$mXemagÝYm¡ g^«mVa§
H¥$îU_mdmø gdm}nMma¡: nyO`oVŸ² &64Ÿ&
ê$n§ ê$n§ à{Vê$nmo ~^y d VXñ` ê$n§ à{VMjUm`Ÿ& BÝÐmo _m`m{^:
nw é ê$n B© ` Vo `w º $m øñ` ha`:eVmXe&Ÿ(F$H² $ .6/47/18)
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 317
› H$pëH$Zo Z_: H$pëH$_mdmh`m{_-B{V ÛmXemagÝYm¡ H$pëH$Z_mdmø
fmoS>emonMma¡: gånyÁ` n«U_oV²Ÿ&65Ÿ&
VV: àW_ Zo{_db`o nydm©{X H«$_oU e’§ MH«§$ JXm§ e“§ em“ª _wgb§ ~mU§ nme§ M
ny O `o V ² Ÿ & VÚWm-Ap½ZF©${f: nd_mZ: nmÄMOÝ`: nwamo{hV: V_r_ho
_hmJ`_² (`Ow . 26/9)
› nmÄMOÝ`m` e’m{YnV`o Z_: nmÄMOÝ` e’_mdmh`m{_-B{V nyd}
nmÄMOÝ` e’_mdmø gdm}nMma¡: nyO`oVŸ² &66Ÿ&
MaU§ n{ḑ {dVV§ nwamU§ `oZ nyVñVa{V XwîH¥$Vm{ZŸ& VoZ n{dÌoUewÕoZ
nyVm A{Vnmß_mZ_amqV Vao_({Ìnm{Û^y{V_hmZmm`U7/3)
› gwXe©Zm` ho{VamOm` Z_: gwXe©Z_mdmh`m{_-BË`p½ZH$moUo MH«$_mdmø
g_M©`oV²Ÿ&67Ÿ&
^r_m{ZVo Am`w Y m {V½_m{Z Yy d © U o Ÿ &&(AkmV, F$H² $ .8/29/5,8/
96/9) › H$m¡_moXŠ`¡ JXm{YnV`o Z_:Ÿ& H$m¡_moXH$s JXm_mdmh`m{_-B{V
X{jUo H$m¡_moXH$s JXm_mdmø nyO`oVŸ² &68Ÿ&
`o VrWm©{Z àMapÝV g¥H$mhñVm {Zf{“U:Ÿ&
Vofm§ ghò`moOZo@d YÝdm{Z VÝ_Z{gŸ&(`Ow.16/61)
› ZÝXH$m` IS²>Jm{YnV`o Z_: ZÝXH$IS²>J_mdmh`m{_-B{V Z¡F©$Ë`o ZÝXH$
IS²>J_mdmø g_M©`Vo Ÿ² &69Ÿ&
`m Vo ho{V_uTw>îQ>_ hñVo ~^yd Vo YZw:Ÿ&
V`m@ñ_mpÝdídVñËd_`ú_`m n[a ^w O Ÿ& (`Ow . 16/11)
› em“©m` Mmnm{YnV`o Z_: em“©YZwamdmh`m{_-B{V npíM_oem“©YZwamdmø
nyO`oV²&70& Z_ñV Am`wYm`mZmVVm` Y¥îUdoŸ&
C^mä`m_wV Vo Z_mo ~mhþä`m§ Vd YÝdZoŸ& (`Ow.16/14)
› _wgbm` Z_: _wgb_mdmh`m{_-B{V dm`ì`o _wgb_mdmø g_M©`Vo Ÿ² &71Ÿ&
{dÁ`§ XZw: H$n{XZmo {deë`mo ~mUdm± CVŸ&
AZoeÝZñ` `m Bfd Am^wañ` {Zf“{Y:Ÿ&(`Ow.16/10)
› ~mUm` Z_: ~mU_mdmh`m{_-BË`wÎmao ~mU_mdmø nyO`oVŸ² &72Ÿ&
`o Vo eV§ déU `o ghò§ `{k`m: nmem {dVVm _hmÝV:Ÿ&
Vo{^Zm} AÚ g{dVmoV {dîUw{d©ído _wÄMÝVw _éV: ñdH$m©:Ÿ&
318 Vedic View of ¹r¤ Jagann¢tha
(H$m¡ f rV{H$ lm¡ V gy Ì .25/1/111, AmnñVå~ lm¡ V gy Ì .3/13/1,
H$m¡{eH$gyÌ.7/8, nmañH$a J¥ø gyÌ.1/2/8)
› nmem` Z_: nme_mdmh`m{_-BVremZ H$moUo nme_mdmø fmoS>emonMma¡:
gånyÁ` àU_oV²Ÿ& 73Ÿ&
VV: nrR>ñ` MVwîH$moUofw Am½Zo`m{XH«$_oU damh§ Z¥qgh§ AZÝV§ h`J«rd§ Mo{V
MVw_y©Vu: nyO`oV²Ÿ& VÚWm-
à H$mì`_weZod ~«wdmUmo Xodmo XodmZm§ O{Z_m {dd{º$Ÿ&
_{hd«V: ew{M~ÝYw: nmdH$: nXm damhmo Aä`o{V ao^Z²Ÿ&
(F$H²$.9/97/7, gm_.524,1116)
nrR>mp½Z H$moU-o › damhm` YaUrYam` Z_: damh_mdmh`m{_-B{V damh_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&74Ÿ&
à V{ÛîUw: ñVdVo dr`}U _¥Jmo Z ^r_: H$wMamo {J[aîR>m:Ÿ&
`ñ`moéfw {Ìfw {dH«$_Uoîd{Y{j`pÝV ^wdZm{Z {dídmŸ&
(F$H²$.1/154/2, AWd©7/26/2-3,V¡.~«m.2/4/3/4,`Ow.5/20)
nrR> Z¡F©$Ë` H$moUo-› Z¥qghm` dO«ZIm` Z_: Z¥qgh_mdmh`m{_-B{V
Z¥qgh_mdmø gdm}nMma¡: gånyÁ` àU_oV²Ÿ&75Ÿ&
{dMH«$_o n¥{Wdr_of EVm§ joÌm` {dîUw_©Zwfo Xeñ`Z²Ÿ&
Y«wdmgmo Añ` H$sa`mo OZmg Cé{jqV gwO{Z_m MH$maŸ&
(F$H²$.7/100/4, V¡.~«m.2/4/3/5)
nrR> dm`ì` H$mo U o - › AZÝVm` ZmJamOm` ghò\$Umemo { ^Vm` Z_:
AZÝV_mdmh`m{_-BË`ZÝV_mdmø fmoS>emonMma¡: gånyÁ` àU_oVŸ² &76Ÿ&
h`mo Z {dÛm± A`w{O ñd`§ Yw[a Vm§ dhm{_ àVaUr_dñ`wd_²Ÿ& Zmñ`m
dpí_ {d_wM§ Zmd¥V§ nwZ{d©ÛmZ² nW:nwaEVŸF$OwZof{V(F$H²$5/46/1)
nrR>oemZ HmoUo-› h`J«rdm` gd©{dÚmYam` Z_: h`J«rd_mdmh`m{_-B{V
h`J«rd_mdmø gdm}nMma¡: gånyÁ` àU_oV²Ÿ&77Ÿ&
VV: ewŠb drÏ`m§ nydm©{X H«$_oU BÝÐmp½Z-`_-{ZF©${V-déU-dm`w-gmo_eo mZmZ²
H«$_oU nyO`oV²Ÿ& VÚWm-ÌmVma{_ÝÐ_{dVma{_ÝЧ hdo hdo gwhd§ eya{_ÝÐ_²Ÿ&
ˆ`m{_ eH«§$ nwéhyV{_ÝЧ ñdpñV Zmo _Kdm YmpËdÝÐ:Ÿ&(F$H²$.6/47/
11,gm_.333,AWd©.7/86/1,dm.`Ow.20/50,V¡.g§.1/6/12/5)
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 319
nyd}-› BÝÐm` XodamOm` Z_: BÝX«_mdmh`m{_-BVrÝÐ_mdmø A¿`©-nmÚm-
M_Z-ñZmZ-dñÌmo-ndrV-JÝY-nwîn-Yyn-Xrn-Z¡dÚ o -X{jUm{X{^: gånyÁ`
àU_oV²Ÿ&78Ÿ&
Ëd§ Zmo A½Zo déUñ` {dÛmZ² Xo d ñ` ho S >mo Ad `m{ggrîR>m:Ÿ& `{OîQ>mo
d{•V_: emoewMmZmo {dídm Ûofm§{g à _w_w½Ü`ñ_V²Ÿ&(`Ow.21/3)
Ap½Z H$moUo-› A½Z`o VoOmo@{YnV`o Z_: Ap½Z_mdmh`m{_-BË`p½Z_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&79Ÿ&
`_m` Ëdm@{“añdVo {nV¥_Vo ñdmhm &
ñdmhm Y_m©` ñdmhm Y_©: {nÌo & (`Ow.38/9)
X{jUo-› `_m` àoVamOm` Z_: `__mdmh`m{_-B{V `__mdmø gdm}nMma¡:
g_M©`oV²Ÿ&80ŸŸ&
AgwÝdÝV_`O_mZ{_ÀN> ñVoZñ`oË`m _pÝd{h VñH$añ`Ÿ& AÝ`_ñ_{XÀN>
gm V BË`m Z_mo Xo{d {ZF©$Vo Vwä`_ñVwŸ&(`Ow.12/62)
Z¡ F © $ Ë` H$mo U o - › {ZF© $ V`o ^y V m{YnV`o Z_: {ZF© $ {V_mdmh`m{_-B{V
{ZF©${V_mdmø nydm}º$ arË`m nyO`oV²Ÿ&81Ÿ&
déUñ`moÎmå^Z_{g déUñ` ñH$å^ gO©ZrñWmo déUñ` F$VgXÝ`{g
déUñ` F$V gXZ_{g déUñ` F$VgXZ_mgrXŸ& (`Ow . 4/36)
npíM_o-› déUm` Obm{YnV`o Z_: déU_mdmh`m{_-B{V déU_mdmø
gdm}nMma¡: nyO`oV²Ÿ&82Ÿ&
AmZmo {Z`w { X² ^ : e{VZr{^aÜda§ gh{òUr{^én`m{h `k_² Ÿ & dm`mo
Apñ_ÝËgdZo _mX`ñd `y`§ nmV ñd{ñV{^: gXm Z:Ÿ&(`Ow.27/28)
dm`ì` H$moUo-› dm`do àmUm{YnV`o Z_: dm`w_mdmh`m{_-B{V dm`w_mdmø
fmoS>emonMma¡: g_M©`oV²Ÿ&83Ÿ&
gmo_mo YoZw§ gmo_mo Ad©ÝV_mew§ dra§ H$_©Ê`§ XXm{VŸ&
gmXÝ`§ {dXÏ`§ g^o`§ {nV¥ldU§ `mo XXmeXñ_¡Ÿ& (`Ow.34/21)
CÎmao-› gmo_m` nr`yfm{YnV`o Z_:-B{V gmo__mdmø gdm}nMma¡: nyO`oVŸ² &84Ÿ&
V_remZ§ OJVñVñWw f ñnqV {Y`§ {OÝd_dgo hÿ _ ho d`_² Ÿ & ny f m Zmo
`Wm doXgm_gX² d¥Yo a{jVm nm`waXãY: ñdñV`oŸ&(`Ow.25/18)
B©emZ H$moUo-› B©emZm` {dÚm{YnV`o Z_: B©emZ_mdh`m{_-BVremZ_mdmø
320 Vedic View of ¹r¤ Jagann¢tha
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&85Ÿ&
VV: MVwÛm© aof-w MÊS> -àMÊS>m¡ nydÛ© mao, ^Ð-gw^Ðm¡ X{jU Ûmao, O`-{dO`m¡
npíM_ Ûmao, YmV¥-{dYmVmam¡ CÎma Ûmao nyO`oV²Ÿ& VÚWm-
Amew: {eemZmo d¥f^mo Z ^r_mo KZmKZ: jmo^UíMf©UrZm_²Ÿ&
g§H«$ÝXZmo@{Z{_f EH$dra:eV§ goZm AO`V² gmH${_ÝÐ:Ÿ& (F$H² $ .10/
103/1, gm_.1849, AWd©.19/13/2, dm.`Ow.17/33,V¡.g§.4/6/4/1)
ídoV nyd©Ûmao-› MÊS>m` Z_: MÊS>_mdmh`m{_-B{V àW_§ MÊS>_mdmø
gdm}nMma¡: nyO`oV²Ÿ& 86Ÿ&
nWñnW: n[anqV dMñ`m H$m_o Z H¥ $ Vmo Aä`mZi>H© $ _² Ÿ &
g Zmo amgÀNw>éYíMÝÐmJ«m {Y`§ {Y`§ grfYm{V à nyfmŸ&
(F$H²$.6/49/8, dm.`Ow.34/42, V¡.g§.1/1/14/2)
› àMÊS>m` Z_: àMÊS>_mdmh`m{_-B{V {ÛVr`§ àMÊS>_mdmø fmoS>emonMma¡:
gånyÁ` àU_oV²Ÿ&87Ÿ&
^Ч H$U}{^: ûm¥Uw`m_ Xodm ^Ч ní`o_mj{^`©OÌm:Ÿ&
pñWa¡a“¡ ñVwîQw>dm§gñVZy {^ì`©eo_ Xod{hV§ `Xm`w:Ÿ&
(F$H²$.1/89/8,gm_.1874,dm.`Ow.25/21,V¡.Am.1/1/1)
AéU X{jU Ûmao-› ^Ðm` Z_: ^Ð_mdmh`m{_-B{V àW_§ ^Ð_mdmø
gdm}nMma¡: nyO`oV²Ÿ&88Ÿ&
^Ч ^Ч Z Am^aof_yOª eVH«$VmoŸ&
`{XÝX« _¥i>`m{g Z:Ÿ& (F$H²$. 8/93/28, gm_.173)
› gw^Ðm` Z_: gw^Ð_mdmh`m{_-B{V {ÛVr`§ gw^Ð_mdmø fmoS>emonma¡: gånyÁ`
àU_oV²&89Ÿ&
g§H«$ÝXZoZm{Z{_foU {OîUwZm `wËH$maoU XwíÀ`dZoZ Y¥îUwZmŸ&
V{XÝÐoU O`V VËghÜd§ `wYmo Za BfwhñVoZ d¥îUmŸ& (`Ow.17/34)
nrV npíM_ Ûmao-› O`m` Z_: O`_mdmh`m{_-B{V àW_§ O`_mdmø
gdm}nMma¡: g_M©`oV²Ÿ&90Ÿ&
{dÁ`§ YZw: H$n{X©Zmo {deë`mo ~mUdm± @CVŸ&
AZoeÝZñ` `m Bfd Am^wañ` {Zf“{Y:Ÿ&(`Ow.16/10)
› {dO`m` Z_: {dO`_mdmh`m{_-B{V {ÛVr`§ {dO`_mdmø fmoS>emonMma¡:
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 321
gånyÁ` àU_oV²Ÿ&91Ÿ&
YmVm am{V: g{dVo X § Ow f ÝVm§ àOmn{V{Z© {Ynm Xo d mo Ap½Z:Ÿ& ËdîQ>m
{dîUw : àO`m g§ a amUm `O_mZm` Ð{dU§ XYmV ñdmhmŸ&(`Ow . 8/17)
H¥$îUmoÎmaÛmao-› YmÌo Z_: YmVma_mdmh`m{_-B{V àW_§ YmVma_mdmø
gdm}nMma¡: nyO`oV²Ÿ&92Ÿ&
g Zmo ~ÝYwO© {ZVm g {dYmVm Ym_m{Z doX ^wdZm{Z {dídmŸ&
`Ì Xo d m A_¥ V _mZemZmñV¥ V r`o Ym_ÝZÜ`¡ a `ÝVŸ&(`Ow . 32/10)
› {dYmÌo Z_: {dYmVma_mdmh`m{_-B{V {ÛVr`§ {dYmVma_mdmø fmoS>emonMma¡:
gånyÁ` àU_oV²Ÿ&93Ÿ&
VVmo drÏ`m B©emZm{X H$moUofw àX{jUm H«$_oU {dîdŠgoZ§ nyO`oV²Ÿ& VÚWm-
M_yfÀN>çoZ: eHw$Zmo {d^¥Ëdm Jmo{dÝXwЩßg Am`wYm{Z {~^«V²Ÿ&
Anm_y{_ª gM_mZ:g_wЧ Vwar`§ Ym_ _{hfmo {dd{º$Ÿ&
(F$H²$.9/96/19, gm_.1177)
drWremZ H$moUo-› {dîdŠgoZm` gyÌdVrgIm` Z_: {dîdŠgoZ_mdmh`m{_-
B{V {dîdŠgoZ_mdmø gdm}nMma¡: gånyÁ` àU_oV²Ÿ&94Ÿ&
{dídH$_©Z² h{dfm dY©ZoZ ÌmVma{_ÝÐ_H¥$UmoadÜ`_²Ÿ&
Vñ_¡ {de: g_Z_ÝV nydua`_¥Jmo {dhì`mo `WmgV²Ÿ&(`Ow.17/24)
drÏ`p½Z H$mo U o - › {dîdŠgo Z m` Z_: {dîdŠgo Z _mdmh`m{_-B{V
{dîdŠgoZ_mdmø nydm}º$ arË`m gånyÁ` àU_oV²Ÿ&95Ÿ&
{dídH$_©Ýh{dfm dmd¥YmZ: ñd`§ `Oñd n¥{Wdr_wV Úm_²Ÿ&
_wøÝËdÝ`o A{^V: gnËZm Bhmñ_mH§$ _Kdm gy[aañVwŸ&
(F$H²$.10/81/6, gm_.1589,dm.`Ow.17/22,V¡.g§.4/6/2/6)
dr{WH$m{ZF©${V H$moUo-› goZoem` Z_: goZoe_mdmh`m{_-B{V goZoe_mdmø
gdm}nMma¡: gånyÁ` àU_oV²Ÿ&96Ÿ&
`m Vo Ym_m{Z na_m{U `md_m `m _Ü`_m {dídH$_©ÝZwVo_mŸ&
{ejm g{Iä`mo h{d{f ñdYmd: ñd`§ `Oñd VÝd§ d¥YmZ:Ÿ&
(F$H²$.10/81/5, dm.`Ow.17/21, V¡.g§.4/6/2/5)
dr{WH$m dm`w H$moU-o › d¡H$w ÊR> goZmÝ`o gyÌdVrgIm` Z_: d¡H$w ÊR>gZo mÝ`_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&97Ÿ&
322 Vedic View of ¹r¤ Jagann¢tha
ÛmamX²~{h: {jVm¡ nyd©ñ`m§ JéS>§ X{jUñ`m§ MH«§$ npíM_m`m§ JXm§ CÎmañ`m§ eL²>I§ nyO`oV²Ÿ&
VÚWm-gwnUm}@pñ_ JéË_m±pñÌd¥Vo {eamo Jm`̧ Mjw~©¥hÐWÝVao njm¡Ÿ& ñVmo_
AmË_m N>ÝXm§ñ`“m{Z `Oy§{f Zm_Ÿ& gm_ Vo VZydm©_Xoì`§ `km`{k`§ nwÀN>§
{YîÊ`m: e\$m:& gwnUm}@{g JéË_mpÝXd§ JÀN> ñd: nVŸ& (`Ow.12/4)
ÛmamX² ~{h: {jVm¡ nydñ© `m_²-› JéS>m` n{jamOm` Z_: JéS>_mdmh`m{_-B{V
JéS>_mdmø fmoS>emonMma¡: gånyÁ` àU^oVŸ² &98Ÿ&
bmoH$ñ` Ûma_{M©_Ën{dÌ_²&Á`mo{Vî_X² ^«mO_mZ§ _hñdV²&A_¥Vñ` Ymam
~hþYm Xmoh_mZ_²&MaU§m Zmo bmoHo$ gw{YVm§ XYmVwŸ&V¡.~«m 3/12/3/10)
ÛmamX² ~{h: X{jUñ`m_²-› gwXe©Zm` ho{V amOm` Z_: gwXe©Z_mdmh`m{_-
B{V gwXe©Z_mdmø gdm}nMma¡: gånyÁ` àU_oV²Ÿ&99Ÿ&
^r_m{Z Vo Am`wYm {V½_m{Z Yyd©UoŸ&
ÛmamX² ~{h: npíM_m`m_² - › H$m¡ _ mo X Š`¡ JXm{YnV`o Z_: H$m¡ _ mo X H$s
JXmh_mdmh`m{_-B{V JXm_mdmø gdm}nMma¡: gånyÁ` àU_oV²Ÿ&100Ÿ&
Ap½ZF© $ {f: nd_mZ: nmÄMOÝ`: nw a mo { hV:Ÿ& V_r_ho _hmJ`_² Ÿ &
Cn`m_J¥ h rVmo @ ñ`½Z`o Ëdm dM© g Ef Vo `mo { Za½Z`o Ëdm
dM© g o & (`Ow . 26/9)
ÛmamX² ~{héÎmañ`m_² - › nmÄMOÝ`m` eL² > Im{YnV`o Z_: nmMOÝ`
eL²>I_mdmh`m{_-B{V eL²>I_mdmø fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&101Ÿ&
VVmo@éUnyU©emo^mgw nydm©{X H«$_oU {d_bm CËH${f©Ur kmZm {H«$`m àˆr gË`m
B©emZm `moJm BË`îQ>m¡ Mm_aJ«m{hUr: nyO`oV²Ÿ& VÚWm-
AW¡ V mZîQ>m¡ {dê$nmZmb^Vo @ {VXrKª Mm{Võñd§ Mm{VñWy b § Mm{VH¥ $ e§
Mm{Vew Š b§ Mm{VH¥ $ îU§ Mm{VHw $ ëd Mm{Vbmo _ e§ MŸ&
AeyÐm@A~«m÷UmñVo àmOmnË`m:Ÿ& _mJY:nw±íMbr {H$Vd:Šbr~mo@eyÐm
A~« m ÷UmñVo àmOmnË`m:(`Ow . 30/22)
› {d_bm`¡ Mm_ahñVm`¡ Z_: {d_bm_mdmh`m{_-B{V àmÀ`m§ {d_bm_mdmø
fmoS>emonMma¡: g_M©`oV²Ÿ&102Ÿ&
_yYm©{g amS²> Y«wdm{g YéUm YÍ`©{g YaUrŸ&
Am`wfo Ëdm dM©go Ëdm H¥$î`¡ Ëdm jo_m` ËdmŸ&(`Ow.14/21)
› CËH${f©Ê`¡ Mm_ahñVm`¡ Z_: CËH${f©Ur_mdmh`m{_-
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 323
BË`m½Zoæ`m_wËH${f©Ur_mdmø gdm}nMma¡: nyO`oVŸ² &103Ÿ&
g§ k mZ_{g H$m_YaU§ _{` Vo H$m_YaU§ ^y ` mV² Ÿ & A½Zo ^ © ñ _mñ`½Zo :
nwarf_{g {MV ñW n[a{MV D$Üd©{MV: l`Üd_²Ÿ&(dm. `Ow.12/46)
› kmZm`¡ Mm_ahñVm`¡ Z_: kmZm_mdmh`m{_-B{V X{jUñ`m§ kmZm_mdmø
nydm}º$ arË`m nyO`oV²Ÿ&104Ÿ&
_mVm M Vo {nVm M Vo @J«o d¥jñ` H«$sS>V:Ÿ&
{dMjV Bd Vo _wI§ ~«÷Ý_m Ëd§ dXmo ~hþŸ& (`Ow.23/25)
› {H«$`m`¡ Mm_ahñVm`¡ Z_: {H«$`m_mdmh`m{_-B{V Z¡F©$Ë`m§ {H«$`m_mdmø
gdm}nMma¡: g_M©`oV²Ÿ&105Ÿ&
~ˆrZm§ {nVm ~hþañ` nwÌpíMíMm H¥$Umo{V g_ZmdJË`Ÿ& Bfw{Y: g‘>m
n¥VZmíM gdm©: n¥îR>o {ZZÕmo O`{V àgyV:&(`Ow.29/42Ÿ)
› àˆç¡ Mm_ahñVm`¡ Z_: àˆr_mdmh`m{_-B{V npíM_m`m§ àˆr_mdmø
fmoS>emonMma¡: nyO`oV²Ÿ&106Ÿ&
ÑîQ²>dm ê$no ì`mH$amoV² gË`mZ¥Vo àOmn{V:Ÿ& AlÕm_Z¥Vo@XYmÀN´>Õm§
gË`o àOmn{V:Ÿ& F$VoZ gË`[_pÝÐ`§ {dnmZ§ ewH«$_ÝYg BÝÐñ`opÝÐ`{_X§
n`mo @ _¥ V § _Yw Ÿ &(`Ow . 19/77)
› gË`m`¡ Mm_ahñVm`¡ Z_: gË`m_mdmh`m{_-B{V dm`ì`m§ gË`m_dmø
gdm}nMma¡: g_M©`oV²Ÿ&107Ÿ&
V_remZ§ OJVñVñWw f ñnqV {Y`§ {OÝd_dgo hÿ _ ho d`_² Ÿ & ny f m Zmo
`Vm doXgm_gX²d¥Yo a{jVm nm`waXãY: ñdñV`oŸ& (`Ow.25/18)
› B©emZm`¡ Mm_ahñVm`¡ Z_: B©emZm_mdmh`m{_-BË`wÎmañ`m_remZm_mdmø
nydm}º$ arË`m nyO`oV²Ÿ&108Ÿ&
`mooJo `moJo VdñVa§ dmOodmOohdm_ho&gIm` BÝÐ_yV`oŸ&(`Ow.11/14)
› `moJm`¡ Mm_ahñVm`¡ Z_: `moJm_mdmh`m{_-BVremÝ`m§ `moJm_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&109Ÿ&
VV: nrVmonemo^mgw nydm©{X H«$_oUmîQ> dgyZ² nyO`oV²Ÿ& VÚWm-
AßñdßZo g{YîQ>d gm¡fYraZw éÜ`goŸ& J^}gÄOm`gonwZ:&`Ow.12/36)
ny d } - › AX² ä `mo Z_:An:Amdmh`m{_-BË`n Amdmø fmo S >emo n Mma¡ :
nyO`oV²Ÿ&11Ÿ0&
324 Vedic View of ¹r¤ Jagann¢tha
Y«wdm{g Y«wdmo@`§ `O_mZmo@pñ_ÝZm`VZo àO`m new{^^y©`mV²Ÿ&
K¥ V o Z Úmdmn¥ { Wdr ny ` } W m{_ÝÐñ` N>{Xa{g {dídOZñ`
N>m`mŸ&(`Ow . 5/28)
Ap½ZH$moUo-› Y«wdm` Z_: Y«wd_mdmh`m{_-B[V Y«wd_mdmø gdm}nMma¡:
nyO`oV²Ÿ&111Ÿ&
B_§ Xo d m AgnËZ§ gw d Üd§ _hVo jÌm` _hVo Á`¡ î R>çm` _hVo OmZ
amÁ`m`oÝÐñ`opÝÐ`m`Ÿ& B___wî` nwÌ__wî`¡ nwÌ_ñ`¡ {de Ef dmo@_r
amOm gmo _ mo @ ñ_mH§ $ ~« m ÷UmZm§ amOmŸ&(`Ow . 9/40)
X{jUo-› gmo_m` Z_: gmo__mdm`m{_-B{V gmo__mdmø nydm}º$ arË`m
g_M©`oV²Ÿ&112Ÿ&
^ya{g ^y{_añ`{X{Va{g {dídYm`m {dídñ` ^wdZñ` YÌuŸ&
n¥{Wdt `ÀN> n¥{Wdt ѧh n¥{Wdt _m qhgr:Ÿ& `Ow.13/18)
{ZF©${V H$moU-o › YaÊ`¡ Z_ YaUr_mdmh`m{_-B{V YaUr_mdmø gdm}nMma¡:
nyO`oV²Ÿ&113Ÿ&
_éVmo `ñ` {h j`o nmWm {Xdmo {d_hg:Ÿ& g gw J mo n mV_mo
OZ:Ÿ&(`Ow . 8/31)
npíM_o-› A{Zbm` Z_: A{Zb_mdmh`m{_-BË`{Zb_mdmø gåJM©`Vo Ÿ² &114Ÿ&
Ap½ZXyV§ nwamo XYo hì`dmh_wn~«wdo&XodmZ² AmgmX`m{XhŸ&`Ow.22/17)
dm`ì` H$moUo-› AZbm` Z_: AZb_mdmh`m{_-BË`Zb_mdmø gdm}nMma¡:
nyO`oV²Ÿ&115Ÿ&
àË`wîQ>§aj:àË`wîQ>m AamV`mo {ZîQ>ßV§ ajmo {ZîQ>ßVm AamV`:&`Ow.1/7)
› àË`y f m` Z_: àË`y f _mdmh`m{_-BË`w Î mao àË`y f _mdmø gdm} n Mma¡ :
g_M©`oV²Ÿ&116Ÿ&
dgwä`ñËdm éÐoä`ñËdm@@{XË`oä`ñËdm gÄOmZmWm§ Úmdmn¥{Wdr {_ÌmdéUm¡
Ëdm d¥îQ>çmdVm_²&ì`ÝVw d`moº§$ [ahmUm _éVm§ n¥fVrJ©ÀN> dem n¥píZ^y©Ëdm
{Xd§ JÀN> VVmoZmod¥pîQ>_mdhŸ&Mjwînm A½Zo@{g Mjw_} nm{hŸ(`Ow.2/16)
B© e mZ H$mo U o - › à^mVm` Z_: à^mV_mdmh`m{_-B{V à^mV_mdmø
fmoS>emonMma¡:gånyÁ` àU_oV²Ÿ&117Ÿ&
VV: H¥$îUmY©emo^mgw nydm©{XH«$_oU AîQ>H$w bZmJmZ² nyO`oVŸ² & VÚWm-
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 325
VpÝ_Ìñ` déUñ`m{^Mjo gy`m} ê$n§ H¥$UwVo ÚmoénñWoŸ&
AZÝV _Ý`ÐþeXñ` nmO: H¥$îQU_Ý`Õ[aV: g§ ^apÝV&(`Ow.33/38)
nyd-} › AZÝVm` Z_: AZÝV_mdmh`m{_-BË`ZÝV_mdmø gdm}nMma¡: gånyÁ`
àU_oV²Ÿ&118Ÿ&
Z_mo@ñVw gn}ä`mo `o Ho$ M n¥{Wdr_ZwŸ&
`o AÝV[ajo `o {X{d Voä`: gn}ä`mo Z_:Ÿ&(`Ow.13/6)
Am½Zo` H$moUo-› dmgwH$`o Z_: dmgw{H$_mdmh`m{_-B{V dmgw{H$_mdmø
nydm}º$arË`m g_M©`oV²Ÿ&119Ÿ&
Z_ñVjä`mo aWH$maoä`íM dmo Z_mo Z_: Hw$bmboä`: H$_m© aoä`íM dmo
Z_mo Ÿ & Z_mo {ZfmXo ä `: nw p ÄOîR>o ä `íM dmo Z_mo Z_: íd{Zä`mo
_¥J`wä`íM dmo Z_:Ÿ& (`Ow.16/27)
X{jUo - VjH$m` Z_: VjH$_mdmh`m{_-B{V VjH$_mdmø gdm} n Mma¡ :
g_M©`oV²Ÿ&120Ÿ&
nwéf_¥JíMÝÐ_gmo JmoYm H$mbH$m Xmdm©KmQ>ñVo dZñnVrZm§ H¥$H$dmHw$:
gm{dÌmo h§ g mo dmVñ` ZmH« $ mo _H$a: Hw $ brn`ñVo @ Hy $ nmañ` {õ`¡
eë`H$:(`Ow.24/35) Z¡F©${V H$moUo-› Hw$bram` Z_: Hw$bra_mdmh`m{_-
B{V Hw$bra_mdmø nyOmonMma¡: g_M©`oV²Ÿ&121Ÿ&
BÝÐñ` ê$n_¥ f ^mo ~bm` H$Um© ä `m§ lmo Ì __¥ V § J« h mä`m_² Ÿ & `dm Z
~{h^«w©{d Ho$gam{U H$H©$ÝYw Oko _Yw gmaK§ _wImV²Ÿ&(`Ow.19/91)
npíM_o-› H$H$m}Q>m` Z_: H$H$m}Q>_mdmh`m{_-B{V H$H$m}Q>H$_mdmø fmoS>emonMma¡:
g_M©`oV²Ÿ&122Ÿ& à{VlwËH$m`m AV©Z§ Kmofm` ^f_ÝVm` ~hþdm{XZ_ZÝVm`
_y H § $ eãXm`mS>å~amKmV§ _hgo drUmdmX§ H« $ mo e m` V¥ U dÜ__dañnam`
eL²>IÜ_§ dZn_Ý`VmoaÊ`m` Xmdn_²Ÿ&(`Ow.30/19)
dm`w H$moU-o › eL²>Inmbm` Z_: eL²>Inmb_mdmh`m{_-B{V eL²>Inmb_mdmø
nydm}º$arË`m g_M©`oV²Ÿ&123Ÿ&
àmUm` ñdmhm@nmZm` ñdmhm ì`mZm` ñdmhmŸ& Aå~o Apå~Ho$@å~m{bHo$
Z _m Z`{V H$íMZŸ& ggñË`ídH$:gw ^ {ÐH$m§ H$månrb
dm{gZr_² Ÿ &(`Ow . 23/18)
CÎmao-› H$å~bm` Z_: H$å~b_mdmh`m{_-B{V H$å~b_mdmø gdm}nMma¡:
326 Vedic View of ¹r¤ Jagann¢tha
gånyO`oV² &124&
`yn~«ñH$m CV `o `yndmhmíMfmb§ `o Aíd`ynm` Vj{VŸ&
` Mmd©Vo nMZ§ gå^aÝË`wVmo Vofm_{^Jy{Îm©Z© BÝdVwŸ& (`Ow.25/29)
B© e mZ H$mo U o - › AídVam` Z_: AídVa_mdmh`m{_-BË`ídVa_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&125Ÿ&
Am½Zo`à^¥{Vfw MVwîH$moUofw MVwì`y©hmZ² nyO`oV²Ÿ& VÚWm-
^m`¡ Xmdm©hma§ à^m`m A½Ý`oY§ ~«¿Zñ` {dîQ>nm`m{^foº$ma§ d{f©îR>m`
ZmH$m` n{adoîQ>ma§ XodbmoH$m` no{eVma§ _Zwî`bmoH$m` àH$m[aVma§ gd}ä`mo
bmo H o $ ä` Cngo º $ma_d F$Ë`¡ dYm`mo n _pÝWVma§ _o K m` dmg: nëny b t
àH$m_m` aO{`Ìr_² Ÿ & (`Ow . 30/12)
› dmgwXdo m` na_oîR>çmË_Zo Z_: dmgwXdo _mdmh`m{_-BË`m½Zo`m§ dmgwXdo _mdmø
gdm}nMma¡: gånyÁ` àU_oV²Ÿ&126Ÿ&
H$m{f©a{g g_wÐñ` Ëdm {jË`m CÝZ`m{_Ÿ&
g_mnmo A{X² ^ a½_V g_mo f Yr{^amo f Yr:Ÿ&(`Ow . 6/28)
› gL² > H$>f© U m` nw é fmË_Zo Z_: gL² > H$>f© U _mdmh`m{_-B{V Z¡ F © $ Ë`m§
gL²>H$>fU © _mdmø fmoS>emonMma¡: gånyÁ` àU_oVŸ² &127Ÿ&
{_Ìñ` Mf© U r Y¥ V mo @ dmo Xo d ñ` gmZ{gŸ& Úw å Z§
{MÌldñV__²Ÿ (`Ow . 11/62)
› àÚwåZm` {dídmË_Zo Z_: àÚwåZ_mdmh`m{_-B{V dm`ì`m§ àÚwåZ_mdmø
gdm}nMma¡: gånyÁ` àU_oV²Ÿ&128Ÿ&
F$V§ gË`_¥ V § gË`_p½Z¨ nw a rî`_{‘>añdX² ^ am_:Ÿ& Amo f Y`:
à{V_moXÜd_p½Z_oV§ {ed_m`ÝV_ä`Ì `wî_m:Ÿ& ì`ñ`Z² {dídm A{Zam
A_rdm {ZfrXÝZmo An Xw_© qV O{hŸ&(`Ow.11/47)
› A{ZéÕm` {Zd¥Î`mË_Zo Z_: A{ZéÕ_mdmh`m{_-BVremÝ`m_² A{ZéÕ_mdmø
fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&129Ÿ&
~mø n[a{Yfw gÎdm{X JwU-Ì`-gå^yVmZ² nyO`oVŸ² & VÚWm-
{ÌX}d: n¥{Wdr_of EVm§ {d MH«$_o eVM©g§ _{hËdmŸ&
à {dîUwañVw VdgñVdr`mZ² Ëdof§ øñ` ñV{dañ` Zm_Ÿ&
(F$H²$.7/100/3,V¡.~«m.2/4/3/5)
7.Other S¦ktas-Chakr¢bja ma´²ala vaidika 327
~møewŠbn[aYm¡-› gÎdJwUgå^yVäo `mo Z_: gÎdJwUgå^yVmÝ`mdmh`m{_-B{V
gÎdJwUgå^yVmÝ`mdmø fmoS>emonMma¡: gånyÁ` àU_oV²Ÿ&130Ÿ&
{haÊ`J^©: g_dV©VmJ«o ^yVñ` OmV: n{VaoH$ AmgrH²$Ÿ&
g XmYma n¥{Wdt Úm_wVo_m§ H$ñ_¡ Xodm` h{dfm {dYo_Ÿ&(F$H² $ .10/
121/1, AWd©.4/2/7, dm.`Ow.13/4,23/1,25/10, V¡.g§.4/1/
8/3)
~møméUn[aYm¡-› aOmoJwUgå^yVoä`moZ_: aOmoJwU gå^yVmÝ`mdmh`m{_-B{V
aOmoJwUgå^yVmÝ`mdmø gdmo}nMma¡: g_M©`oV²Ÿ&131Ÿ&
Ag§»`mVm ghòm{U `o éÐm A{Y ^yå`m_²Ÿ&
Vofm§ ghò`moOZo@d YÝdm{Z VÝ_{gŸ&(`Ow.16/54)
~mø H¥$îU n[aYm¡-› V_mo JwU gå^yVäo `mo Z_: V_moJUw gå^yVmÝ`mdmh`m{_-
B{V V_moJwUgå^yVmÝ`mdmø fmoS>emonMma¡: gånyO`oV²Ÿ&132Ÿ&
Ed§ MH«$mãO _ÊS>bo XodmZmdmø g§ñWmß` gånyO`oVŸ² &
Z_mo@ñ_XmMm`©naånamä`mo Z_mo Z_mo ^mJdVd«Ooä`:Ÿ&
Z_mo Z_mo@ZÝV_wIm_aoä`mo Z_:, {l`¡ lrnV`o Z_mo@ñVwŸ&
B[V lr_ÛoX_mJ© à{VîR>mnZmMmæ`© doXmÝV-àdV©H$mMm`© lr_Ëna_ h§g
n[ad« m OH$mMm`© gËgåàXm`mMm`© OJX² J w é ^JdXZÝV-nmXr`
lr_{ÛîdŠgoZmMmæ`©ñdm{_Zm ({ÌXÊS>r ñdm_r{V »`mV:) g‘>{bV: MH«$mãO
_ÊS>b XodVm nyOm {d{Y:Ÿ&

*****
328 Vedic View of ¹r¤ Jagann¢tha
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10.¹r¢ddha-vij®¢na in 4 vols-by
11.£º¢v¢syopani¾ad-vij®¢na bh¢¾yai n 2 vols-
12.Bh¢rat¤ya Hind¦ m¢nava aur usk¤ bh¢vukat¢-
Sl.No. 7-12 by Pt. Motilal Sharma
Sl.No.6-12 by Rajsthan Patrka Prakashan, Jaipur-4.
13. Vaidika Kosh-Pt. Bhagavaddatta and Hansraj-
Viºvabh¢rat¤ Anusandh¢na pari¾ad, J®¢napur, V¢r¢´as¤
14. Upani¾ad-V¢kya-Mah¢ko¾a-Alphabetical collection
of important sentences from 223 upani¾ads-by Gajanana
Shambhu Sadhale-Rupa Books Pvt.Ltd,S-12, Tilak Nagar
Shopping Complex, Jaipur-302004
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15.Puru¾a-s¦kta and 16. ¹r¤-s¦kta-original with hindi
commentary as per R¢m¢nuja view by Trida´²¤ Sv¢m¤
(Vi¾vaksen¢ch¢rya)-Lakºm¤n¢r¢ya´a mandir, Charitra-
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1.¹r¤ Jagann¢tha aur unak¤ rathay¢tra-Jagadguru Sv¢m¤
Niºchal¢nanda Sarasvat¤-¹a¬kar¢ch¢rya of Govardhana
ma°ha Pur¤-1(Orissa)
2.A¾°¢daºa-pur¢´e¾u ¹r¤ Jagann¢thah-Dr. Kanhu
Chara´a Pa´²¢-Samvidi, 15 Mahabodhi market, Puri-
752001.
3.N¤l¢dri-Mahodaya-Dharmagrantha Store, Cuttack
4.Puru¾ottama-Tattvam-Asiatic Society, Kolkata.
5.Puru¾ottama Kºetra m¢h¢tmyam-Khemraj Krishnadas,
Mumbai.
6. Nigha´°u and Nirukta-English commentary by Dr.
Lakshman Swarup-Hindi translation by Satyabhushan
Yogi-Motilal Banarsidass, Delhi-7
7. Nirukta-º¢stram-Pt. Bhagavaddatta-Ramlal Kapur
Trust- Revali, PO.-Shahpur turk, distt-Sonipat-
131001(Hariyana)
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Nag Publishers, Delhi-7.
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pur¢´as with hindi translation by G¤t¢ Press, Gorakhpur
(UP).
10. Mah¢bh¢rata and 11.V¢lm¤ki R¢m¢ya´a with hindi
translation by G¤t¢ Press, Gorakhpur (UP).
12.Puru¾a S¦kta with hindi commentary by Sv¢m¤
332 Vedic View of ¹r¤ Jagann¢tha
Niranjan¢nanda, Bihar Yoga Vidy¢laya, Munger, Bihar.
13.S¦rya-siddh¢nta-vij®¢na bh¢¾ya in Hindi by Mahavir
Prasad-available from Chowkhamba, Varanasi, Delhi .
14. Inscriptions of the Temples of Puri and Origin of ¹r¤
Puru¾ottama Jagann¢tha-2 Vols.
15.¹r¤ Jagann¢tha Sthala V¨tt¢ntam-Sl.No.14-15 by Dr.
Satyanarayan Rajaguru.
16.Aspects of Puru¾ottama Jagann¢tha-Ed. by
Prof.B.K.Swain.
-Sl.No.14-16 published by ¹r¤ Jagann¢tha Sanskrit
Vishvavidyalaya, Shrivihar, Puri.

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