Srirudram and Purusha Sooktham

 

In fact, in Sri Rudra or Satarudriyam found in Krishna and Shukla Yajurveda too, the Lord in the form of Rudra and his eleven forms is worshipped as present as the vital force or or the leader or leading force in all that is found manifest.

In the eleven anuvakas of Sri Rudra, we praise the Rudras are as present in the vanguard of all that is seen in various individual large and small and even tiny and animate and inanimate manifestations on the surface of earth and elsewhere

In contrast, the purushasooktham first found in Rigveda presents the Supreme Being as gross manifestation in everything.

Jyothisham, Jathakam, Vedas

 

I gave my views on Jathakams.. in a thread..

Just sharing my views for my own archives..
My comments on the issue

"Jyothisham as a part of the six vedangas..
shiksha
vyakaranam
chandas
kalpam
niruktham
and
jyothisham
originated when study of vedas became standardised..
we can estimate the period to about between 5000 to 2000 years ago. Some place the origin of Vedas as early as ten thousand years ago..
But vedic jyothisham was intended only to fix the calendar for start of study of vedas shastras etc. compulsory holidays called anadhyayams, fixing of months adhimasas , darsha or new moon, poorna or full moon etc and thereby dates for nitya naimittika rituals. (nitya.. obligatory daily rituals.. Naimittika means rituals becoming necessary due to certain happenings )
By the time of mahabharatham (say three thousand years ago) the dates for war coronation and even the planetary location at the time of birth etc were fixed through jyothisha calculations.
The epic Valmikiramayanam records the lagnam, star and panetary positions at the time of birth of Rama.
But comparison of birth rasi chakram and navamshakam for marriage compatibility came into vogue only with adoption of such ideas of probability too to jyothisham in astrological texts that originated within 5 to 6 centuries prior to the current century.
So comparison of horoscopes for marriage is not a part of vedic smartha or tantric or agamic Hinduism. although prasnam, muhurtham etc got interpolated into vedic and agamic rituals much later.
I am not giving any views on the merits of rasi or navamsha studies in deciding marriage compatibility
This is a matter of belief..
Life is gloriously uncertain for all..
No one knows what would happen the next second..
All religious faith, and scripture arose essentially out of our deep anxiety and concerns about the uncertainty of existence.
No two lives are similar..
Shiva and Uma or Sita and Rama are not exactly like me and my wife..
So drawing comparisons have limitations.
Many ideas that have appeared and have been accepted in our socio-religious traditions are not derived from ancient scriptures..
They just happen at some stage of the life of the society and is continued as tradition..
Who can really decide that such traditions are right or wrong..?
Confidence and ease are the foundations for our happy life..
If I or may parents or my children have some faith in jathakam and if any one would feel uneasy beyond endurance if the matching is not done, is it not better to try such matching.. ?
It is the choice of the followers of a religion, members of a caste or social group or even tharavadu or gothram to decide what they should follow..
And even within those groups closely knit nuclear groups have their own traditions and rituals as long as they do not harm others..
Here the individuals can decide..for themselves..
They can choose to follow jathakam or not .. It is their own sweet choice..
But in such matters why should anyone prescribe general rules.. What authority we have to do that?
In our country, the problem of browbeating either people with faith or those who or have lack of faith by the opposing groups.. bullying and trolling people who have varying ideas.. has become the culture..
What happened in Ramayanam or Mahabharatam or between Lakshmi or Vishnu and Shiva or Uma is not relevant at all
Only what happens in the minds of the contracting parties and their immediate relatives would be of consequence..
Let me ask, the learned persons here are making calls for marriage without horoscopes.. and are giving social and sociological interpretations.. If they initiate some such marriages and such marriages fail.. will they take the responsibility for the deviation..?
If opinions are formed, they are not merely for publishing or spoken..
They should be acted upon .
Giving opinions on subjects when such views cannot be acted upon is unbecoming of decent human beings.

what every father dreams.. what he expects...

what every father dreams.. what he expects... 

a fathers day message.....

-------------------------------- 

अश्मा भव परशुर्भव हिरण्यमसुतं भव।

आत्मा वै पुत्रनामासि स जीव शरदः शतं॥

अङ्गाद् अङ्गाद् संभवति हृदयात् अधिजायते।

आत्मा वै पुत्रनामासि स जीव शरदः शतं॥ 

aśmā bhava paraśurbhava hiraṇyamasutaṁ bhava|

ātmā vai putranāmāsi sa jīva śaradaḥ śataṁ||

aṅgād aṅgād saṁbhavati hṛdayāt adhijāyate|

ātmā vai putranāmāsi sa jīva śaradaḥ śataṁ|| 

a vedic mantram 

 When the father sees his new born son for the first time, he says,, 

My son, you be as tough as the rock, you be as sharp as an axe, and you be as brilliant as pure gold...

you are myself born in the name of my son.. may you live to see hundred autumns. 

My son, you have been born from my own limbs, you occupy and share my heart,

you are myself born in the name of my son.. may you live to see hundred autumns. 

If the son would strive to reciprocate such expectation, that should be the ideal Fathers day gift..

musings 75

Vedas are enigmatic.. 

We really do not know whether the mantras just describe the ordinary things observed around.. in nature and surrounding, or whether they have some symbolic and mystic connotations... or both..

We go by interpretations right from the time of Shiksha of Panini and others, and Nirukta of the likes of Yaska and commentaries by the greats like Sayana, Bhattabhaskara etc..

But we really are not of the level where the meaning can be interpreted satisfactorily..even with such learned commentaries.

We attach a spiritual and exalted place to Vedas and we view them with utter reverence..

Max Muller and others of the west did not carry that spiritual connotation.. they need not too.

So their translations would be worldly..

Even the root words found in Vedas can mean and convey widely different meanings and ideas..

We use Sanskrit, and Vedas peripherally, but no one knows the real depth..

But there is a modern trend among neo-intellectuals to find hidden meaning in everything without knowing what is the thing that is hidden, if at all..
 That trend would make even the ordinary fellows look like great scholars.. but such interpretations are not to be accepted blindly..

When there is a guru parampara.. tradition of preceptors, and if the instructions and interpretations given by them are accepted as valid for generations, why should we try to negate such hoary traditions and berate the gurus and start interpreting things ourselves.. of course, unless we have greater knowledge, and more valid reasons to do so?

asheervaada mantras from Vedas

Aaseervaatha mantras


( translated and explained by K V Ananthanarayanan)
पर्याप्त्या अनन्तरायाय सर्वस्तोमोऽति रात्र उत्तममहर्भवति
सर्वस्याप्त्यैसर्वस्यजित्त्यै सर्वमेव तेनाप्नोति सर्वं जयति ॥
ऋध्यास्म हव्यैर् नमसोपसद्य। मित्रं देवं मित्रधेयं नो अस्तु।
अनूराधान् हविषा वर्धयन्तः। शतं जीवेम शरदः सवीराः॥
नवो-नवो भवति जायमानो.अह्नां केतुरुषसामेत्यग्रम |
भागं देवेभ्यो वि दधात्यायन प्र चन्द्रमास्तिरतेदीर्घमायुः ||
सुमङ्गलीरियं वधूरिमां समेत पश्यत।
सौभाग्यमस्यै दत्त्वायाथास्तं वि परेतन॥
इमां त्वमिन्द्र मीढ्वः सुपुत्रां सुभगाम् कृणु।
दशास्यां पुत्राना धेहि पतिमेकादशं कृधि॥
अग्निस्तुविश्रवस्तमं तुविब्रह्माणमुत्तमम्।
अतूर्तं श्रावयस्पतिं पुत्रं ददाति दाशुषे॥
अग्निर्ददाति सत्पतिं सासाह यो युधा नृभिः।
अग्निरत्यं रघुष्यदं जेतारमपराजितम्॥
यशस्करं बलवन्तं प्रभुत्वं तमेव राजाधिपतिर्बभूव।
संकीर्णनागश्वपतिर्नराणां सुमङ्गल्यं सततं दीर्घमायुः॥
ऋग्वेद खिले सर्पसूक्ताद्
शतमानं भवति शतायुः पुरुषः शतेन्द्रियः आयुष्येवेन्द्रिये प्रतितिष्ठति॥
Paryaaptyaa anatharaayaaya sarvastome atiraatr uttamamaharbhavati
Sarvasyaaptyai sarvasya jityai sarvamev tenaapnoti sarvam jayati
ṛdhyāsma havyair namasopasadya | mitraṁ devaṁ mitradheyaṁ no astu| anūrādhān haviṣā vardhayantaḥ| śataṁ jīvema śaradaḥ savīrāḥ||
taittirīyabrāhmaṇe 3-1-2-1
navo navo bhavati jaayamano ahnaam keturushasaametyagram
bhaagam devebhya vi dadhaatyaayan pra chandramastirati deerghamaayuH
sumaṅgalīriyaṁ vadhūrimāṁ samet paśyata|
saubhāgyamasyai dattvāyāthāstaṁ vi paretana||33
ṛgvedam 10-85
imāṁ tvamindra mīḍhvaḥ suputrāṁ subhagām kṛṇu|
daśāsyāṁ putrānā dhehi patimekādaśaṁ kṛdhi||45
ṛgvedam 10-85
agnistuviśravastamaṁ tuvibrahmāṇamuttamam|
atūrtaṁ śrāvayaspatiṁ putraṁ dadāti dāśuṣe||4
agnirdadāti satpatiṁ sāsāha yo yudhā nṛbhiḥ|
agniratyaṁ raghuṣyadaṁ jetāramaparājitam|| 5
ṛgvedaṁ 5-25
yaśaskaraṁ balavantaṁ prabhutvaṁ tameva rājādhipatirbabhūva|
saṁkīrṇanāgaśvapatirnarāṇāṁ sumaṅgalyaṁ satataṁ dīrghamāyuḥ||
ṛgveda khile sarpasūktād
śatamānaṁ bhavati śatāyuḥ puruṣaḥ śatendriyaḥ āyuṣyevendriye pratitiṣṭhati||
kṛṣṇayajurvedīye taittirieeya brāhmaṇe 1-3-7-7
Analysis.. commentary.. translation of the mantras
पर्याप्त्या अनन्तरायाय सर्वस्तोमोऽति रात्र उत्तममहर्भवति सर्वस्याप्त्यै
सर्वस्यजित्त्यै सर्वमेव तेनाप्नोति सर्वं जयति ॥
Paryaaptyaa anatharaayaaya sarvastome atiraatr uttamamaharbhavati
Sarvasyaaptyai sarvasya jityai sarvamev tenaapnoti sarvam jayati
Meaning
The great Atiratra Yajna which is praised everywhere is eminently suitable to gain immense and limitless wealth and fame
Thereby we get everything we wish
Thereby we would get victory over all
Thereby we come by all bountiful wealth
Thereby we conquer everything.
(This Vedic mantra found in Vishnu Suktham and Taittireeya Brahmanam is used as an Aseervatha mantram to bless all with wealth and victory.. Even though it refers to Atiratra and Soma the mantram is used a general Aseervatham)
ऋध्यास्म हव्यैर् नमसोपसद्य। मित्रं देवं मित्रधेयं नो अस्तु। अनूराधान् हविषा वर्धयन्तः। शतं जीवेम शरदः सवीराः॥
तैत्तिरीयब्राह्मणे ३-१-२-१
ṛdhyāsma havyair namasopasadya | mitraṁ devaṁ mitradheyaṁ no astu| anūrādhān haviṣā vardhayantaḥ| śataṁ jīvema śaradaḥ savīrāḥ||
taittirīyabrāhmaṇe 3-1-2-1
A very important Asheervada Mantram
Meaning
------------
May we ever remain with ever increasing prosperity and splendour by offering havis or cooked grain and humble prostrations to Mitra ( one of the Deities representing the Sun).
May all the splendour and grace that are to be provided to us by Mitra be with us through such offerings.
May we nourish with offerings of havis the constellation of Anooraadhaas ( the anizham star) which is the happy abode of Mitra..
May we live for hundred autums in the happy company of valorous sons, attendants and other friends and relatives ..
----------------
( This mantra is also the vedic invocation for the Star Anuradha or Anizham..
नवो-नवो भवति जायमानो.अह्नां केतुरुषसामेत्यग्रम |
भागं देवेभ्यो वि दधात्यायन प्र चन्द्रमास्तिरतेदीर्घमायुः ||
navo navo bhavati jaayamano ahnaam keturushasaametyagram
bhaagam devebhya vi dadhaatyaayan pra chandramastirati deerghamaayuH.
The moon, by adding some portion to it in the waxing fortnight and reducing some portion to it in the waning portion of the next fortnight is born as a new one every day..
And through such birth every day he is the harbinger of every fresh morning..
He disappears at dawn every morning brings in a new day..
And the periodic offerings of Havis to gods in appropriate parts are determined by the appearance of the moon as a new one every day (the yajnas are determined by the tithis.. which are governed by the phases of the moon)..
Such moon the controller of days and seasons may bless us with long life..
Rigvedam Mandalam 10 sooktham 85 slokam 19
सुमङ्गलीरियं वधूरिमां समेत पश्यत।
सौभाग्यमस्यै दत्त्वायाथास्तं वि परेतन॥३३
ऋग्वेदम् १०-८५
sumaṅgalīriyaṁ vadhūrimāṁ samet paśyata|
saubhāgyamasyai dattvāyāthāstaṁ vi paretana||33
ṛgvedam 10-85
Meaning.
-----------
Oh learned scholars and brahmins who have assembled here to bless, may you all appreciate that this bride . is Sumangali' who is endowed with all glory and signs of blessedness and long and uninterrupted marital bliss..
May your blessed looks be bestowed on her with all kindness and benediction.
May all of you wish her all fortune and bestow on her all blessedness before you take leave of this house..
इमां त्वमिन्द्र मीढ्वः सुपुत्रां सुभगाम् कृणु।
दशास्यां पुत्राना धेहि पतिमेकादशं कृधि॥४५
ऋग्वेदम् १०-८५
imāṁ tvamindra mīḍhvaḥ suputrāṁ subhagām kṛṇu|
daśāsyāṁ putrānā dhehi patimekādaśaṁ kṛdhi||45
ṛgvedam 10-85
Meaning
-----------
Oh Lord Indra May your grace be pleased to make this newly wed lady(Sumangali) to have sons who are accomplished in every way possible ..
May you be pleased to make her fortunate in all respects.. May you be pleased to bless her with ten sons.
And may her husband attain the status of the eleventh favourite son at the end..
This blessing was considered as the ultimate for a lady of the household..
अग्निस्तुविश्रवस्तमं तुविब्रह्माणमुत्तमम्।
अतूर्तं श्रावयस्पतिं पुत्रं ददाति दाशुषे॥४
अग्निर्ददाति सत्पतिं सासाह यो युधा नृभिः।
अग्निरत्यं रघुष्यदं जेतारमपराजितम्॥ ५
ऋग्वेदं ५-२५
agnistuviśravastamaṁ tuvibrahmāṇamuttamam|
atūrtaṁ śrāvayaspatiṁ putraṁ dadāti dāśuṣe||4
agnirdadāti satpatiṁ sāsāha yo yudhā nṛbhiḥ|
agniratyaṁ raghuṣyadaṁ jetāramaparājitam|| 5
ṛgvedaṁ 5-25
Another great Aseervatha mantram... taken from sooktha 25 of the fifth Mandalam of Rigvedam
Meaning
=========
May Agni bless the Yajamana who offers havis (cooked grain) to the fire,
with a son
Who is always endowed fully with sources for food.. rice
Who is learned and is praised by all with so many eulogies or stotras
Who is noble among the noblest
Who cannot be injured or overcome by the enemies
Who makes forefathers and guardians famous with his own actions that are praised by all 4
May Agni bless the Yajamana with a son
who is the protector of all good and noble people
who would gather his own followers and men and would win over the enemies decisively
who is very fast and nimble in his physical actions,
who would be the victor over all enemies
and
who would never face defeat from anyone..5
============
The above two aseervatha mantrams are with wishes for being blessed with good, active, and noble sons.. Sons with knowledge, valour and health..
When Vedas talk about sons.. we can assume that daughters too are included..
So I do not welcome any gender based remarks on this issue..
यशस्करं बलवन्तं प्रभुत्वं तमेव राजाधिपतिर्बभूव।
संकीर्णनागश्वपतिर्नराणां सुमङ्गल्यं सततं दीर्घमायुः॥
ऋग्वेद खिले सर्पसूक्ताद्
yaśaskaraṁ balavantaṁ prabhutvaṁ tameva rājādhipatirbabhūva|
saṁkīrṇanāgaśvapatirnarāṇāṁ sumaṅgalyaṁ satataṁ dīrghamāyuḥ||
ṛgveda khile sarpasūktād
The mantram is an aseervatham.. found in Rigveda Khilam.. and is found as a part of Sarpasooktham
The performer of sacrifice is blessed that he may become famous, he may become very strong, he may have all the authority, he may become the best among the kings, he would become as strong as the lord of Snakes, the Naga, and also as great as the conqueror of snakes.. Garuda Himself, he may be attain all that is worth and graceful.. soumangalyam.. and he may be blessed with a life span of hundred years..
शतमानं भवति शतायुः पुरुषः शतेन्द्रियः आयुष्येवेन्द्रिये प्रतितिष्ठति॥
कृष्णयजुर्वेदीये तैत्तिरिय ब्राह्मणे १-३-७-७
śatamānaṁ bhavati śatāyuḥ puruṣaḥ śatendriyaḥ āyuṣyevendriye pratitiṣṭhati||
kṛṣṇayajurvedīye taittirieeya brāhmaṇe 1-3-7-7
shatamaanam bhavati shataayuH purushaH shatendriyaH aayushyevendriye pratitishtati
This vedic mantram found in the Krishna Yajurvedam is the universal benediction given by the vedas.. for the health, wealth and longevity of the one who is blessed..
In every spiritual session involving vedic rites, this Asheervadam is invariably used..
================
The blessing is that the Man ( includes woman) should live with hundredfold glorious possessions , for hundred full years with his hundred organs all in full strength and vigour
=================
Shatamanam is defined by Sayanacharya as possessor of five Panam.. One manam is one twentieth of a Panam.. and hundred manams is five panams.. But what exactly was the currency or gold equivalent for Panam is not really known definitely.. In some calculations Panam can come as 0.92 grams of silver, and in other cases it can mean many sovereigns of gold.. Anyway, possession of five panams was a great achievement in Vedic time according to Sayanacharya.. Without going into the units, the benediction can be taken as wish for all to have immense wealth.
The full life span of human being is considered to be hundred years long..
There are five jnanendriyas and five karmendriyas... so there are ten indriyas and each indriya has ten Nadis according to Sayanacharya.. So when the blessing for hundred steady limbs or Indriyas is accounted for .

പര്യാപ്ത്യാ അനന്തരായായ സര്‍വ്വസ്തോമോഽതി രാത്ര ഉത്തമമഹര്‍ഭവതി
സര്‍വ്വസ്യാപ്ത്യൈസര്‍വ്വസ്യ ജിത്ത്യൈ സര്‍വ്വമേവ തേനാപ്നോതി സര്‍വ്വം ജയതി ॥
ഋധ്യാസ്മ ഹവ്യൈര്‍ നമസോപസദ്യ। മിത്രം ദേവം മിത്രധേയം നോ അസ്തു।
അനൂരാധാന്‍ ഹവിഷാ വര്‍ധയന്തഃ। ശതം ജീവേമ ശരദഃ സവീരാഃ॥
നവോ-നവോ ഭവതി ജായമാനോഽഹ്നാം കേതുരുഷസാമേത്യഗ്രമ ।
ഭാഗം ദേവേഭ്യോ വി ദധാത്യായന പ്ര ചന്ദ്രമാസ്തിരതേദീര്‍ഘമായുഃ ॥
സുമങ്ഗലീരിയം വധൂരിമാം സമേത പശ്യത।
സൌഭാഗ്യമസ്യൈ ദത്ത്വായാഥാസ്തം വി പരേതന॥
ഇമാം ത്വമിന്ദ്ര മീഢ്വഃ സുപുത്രാം സുഭഗം കൃണു।
ദശാസ്യാം പുത്രാനാ ധേഹി പതിമേകാദശം കൃധി॥
അഗ്നിസ്തുവിശ്രവസ്തമം തുവിബ്രഹ്മാണമുത്തമം।
അതൂര്‍ത്തം ശ്രാവയസ്പതിം പുത്രം ദദാതി ദാശുഷേ॥
അഗ്നിര്‍ദദാതി സത്പതിം സാസാഹ യോ യുധാ നൃഭിഃ।
അഗ്നിരത്യം രഘുഷ്യദം ജേതാരമപരാജിതം॥
യശസ്കരം ബലവന്തം പ്രഭുത്വം തമേവ രാജാധിപതിര്‍ബഭൂവ।
സംകീര്‍ണനാഗശ്വപതിര്‍നരാണാം സുമങ്ഗല്യം സതതം ദീര്‍ഘമായുഃ॥
ഋഗ്വേദ ഖിലേ സര്പസൂക്താദ്

ശതമാനം ഭവതി ശതായുഃ പുരുഷഃ ശതേന്ദ്രിയഃ ആയുഷ്യേവേന്ദ്രിയേ പ്രതിതിഷ്ഠതി॥

know what you chant...

ऋचेऽक्षरे परमे व्योमन् यस्मिन्देवा अधिविश्वे निषेदुः।

यस्तन्न वेद किमृचा य इत्तद्विदुस्त इमे समसते॥ 

ऋग्वेदम् १-१६४-३९

ṛce'kṣare parame vyoman yasmindevā adhiviśve niṣeduḥ|

yastanna veda kimṛcā ya ittadvidusta ime samasate|| 

ṛgvedam 1-164-39

स्थाणुरयं भारहारः किलाभूदधीत्य वेदं न विजानाति योऽर्थं।

योऽर्थज्ञ इत्सकलं भद्रमश्नुते नाकमेति ज्ञानविधूतपाप्मा॥ 

यास्कप्रणीते निरुक्ते १-१८-२०

sthāṇurayaṁ bhārahāraḥ kilābhūdadhītya vedaṁ na vijānāti yo'rthaṁ|

yo'rthajña itsakalaṁ bhadramaśnute nākameti jñānavidhūtapāpmā|| 

yāskapraṇīte nirukte 1-18-20

The Vedas and the commentators on them have always held the view that mere parrot-like recital of the mantras or hymns without having any clue about their meaning and context are of no uses..

Rigvedam Says.. 

========

All the divine beings are residing in the hymns of veda which are eternal, vast in meaning and of great merit .. and if a person recites those hymns without knowing the presence of the divine and the meaning of the hymns is wasting his time.

And the one who knows or is taught about such meaning would derive benefits and would attain the presence of such divine beings..

Sage Yaska in his Niruktham says

=============

A person who memorizes the hymns of the vedas without knowing their meaning is just like a solid granite structure erected on the roadside where wayfarers could place their burdens and take rest..

A person who understands the meaning of the Vedic hymns he has learned attains all comforts and merits. He attains enlightenment.. His sins are washed away. And he attains the world of eternal happiness.

अग्निमीळे पुरोहितं agnimeele purohitam....

अग्निमीळे पुरोहितं यज्ञस्य देवम् ऋत्विजं होतारं रत्न धातमम्

agnimīḻe purohitaṁ yajñasya devam ṛtvijaṁ hotāraṁ ratna dhātamam

1 -1-1 of Rigvedam.

We do not know whether this is the first Vedic Mantram uttered by man.. But it is placed as the first Mantram, in the First of the Vedas, namely Rigvedam.. as it has come to us..

This mantram is in praise of The God of Fire Agnideva

The worshipper is acutely conscious of the supremacy of the most potent force of nature that is manifest near him

He treats fire as the Primordial priest, who leads the mortals safely ahead in spiritual and temporal Life.(Purohita)

Of course, Agni is one of the deities who is offered His share in Yajnams by way of ghee and cooked grain and other offerings.. in addition Agni acts as the carrier of the offerings made to other Gods

Ritvik The official in the yajna who looks after the procedural aspects.

Hotaaram.. The official in the Yajna who invokes and invites the presence of deities who are being worshipped.

Ratnadhaatamam.. Repository of wealth.. and Agni is capable of making His worshippers too rich in wealth..

So the Plain meaning is 

I worship Agni who is the priest, the one who leads us from the front, who is the deity subject matter of a ritual, a yajna who is the one who makes the formal invocations in the yajna who is the source, storehouse and the bestower of all wealth, gems, precious stones etc 

A simple word analysis..

अहम् I

पुरोहितम् the priest, the one who leads us from the front

यज्ञस्य् देवम् the deity subject matter of a ritual, a yajna 

ऋत्विजम् the ritvik.. who conducts and supervises the procedures of Yajna

होतारम् the one who makes the formal invocations in the yajna रत्नधातमम् who is the source, storehouse and the bestower of all wealth, gems, precious stones etc 

अग्निम् The God of Fire Agni 

ईळे ईडे। Praise, takes side with praises and for refuge..

aham purohitam yajñasy devam ṛtvijam hotāram ratnadhātamam agnim īḻe īḍe |

Note.. This is a mantram which has been commented upon by the greats like Saynaacharya and Bhattabhaskara and others.. There are so many notations, so many implied meanings.. So what I wrote above is too rudimentary.

This post is just by way of introduction to a great subject in study of Sanskrit.. The Vedas..

death is just a change of state..

Actually there is no end to anyone or anything ..

Death is just a change of state, at the most..

Just like birth, it is an enigma..

The person who is born as a son or daughter, was there with the father and mother for eternity.. in parents, grand parents.. and going back to the first living cell created by God..

But the parents and others get elated at the new arrival..

Celebration is okay but it is only symbolic..

And

while leaving the body, the person just distributes himself and continues in all those who are dear to him.. as sweet memories..

There is no end..

And it is just that he departs to another world.. and we many not be able to contact him--

for there are no cellphones, telegrams or post offices. connecting us there.

But then, he will be there, patiently waiting for others to join them.

.

Death is not real..

So the grief is also just symbolic.. 

===============================================

For someone asking for the evidence for the above statement:---

 Regarding birth, no explanation is necessary.. 

You will know about death.. if you have really faced the departure of someone who meant everything to you and for whom you meant everything.. in such cases, you cannot just live in this world if you do not have the expectation that the separation is not final...

You think and decide.. 

Nothing wrong in accepting what is believed by elders as true.. and there is  nothing  wrong in disagreeing too.. 

Belief by instinct is far better than belief by adherence to Shruti..

Anyway, shrutis believe that the son is just a rebirth of his father... 

आत्मा वै पुत्र नामासि.. 

if that is so , the parent does not die if he leaves behind an offspring.. and life continues through shared DNAs.. 

But all this is attempted reasoning.. 

Instinct says life is just a continuum.. 

Again Gita says so in so many places.. 

na jaayate mriyate vaa kadaachit, .. 

vaasaamsi jeernaani...

 dehee nityam avadhyaH ayam.. etc.. 

 But I stated what is above from the emotional standpoint..

 and without emotions,, 

I mean the sublime emotions.. 

our existence is of little worth.. 

I am not prepared to seek evidence for this, 

and 

I do not feel any evidence is necessary for this belief..

may the entire universe be pleased...

ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ | 

अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ||

ഏതൊരു ദേവന്മാര്‍ പതിനൊന്നു രൂപങ്ങളില്‍ ആകാശത്തിന്റെ മധ്യത്തിലും, ഭൂമിയുടെ മധ്യത്തിലും ജലത്തിന്റെ നടുവിലും നിലകൊള്ള്ന്നുവോ ആ ദേവന്മാര്‍ എല്ലാം ഈ യജ്ഞം ഭുജിക്കട്ടെ

ये देवताये दिव्यलोक, पृथिवी और अंतरिक्ष में ग्यारह के संख्या में रहते है | आप हमारी आहुति ग्रहण करे ||

this Rigvedic Mantra is chanted when food is offered to a Leanred Brahmin or a great Yati.

Here, the assumption that through their mouths, the Food in the shape of Yajna goes to all devas who are occupying the heaven, earths and the water in eleven forms..( The eleven Rudras?

And that all forces of nature are satisfied and become benevolent to the occupants of the earth.

The difference between Vishnu and Shiva 

is only our invention.. it is not envisaged in the Religion) Rigveda 1.139.11

this is brahmin culture

Brahmin culture, I presume brahmana sampradayam should encompass it.

It is so open and catholic. 

आ नो भद्राः क्रतवो यन्तु विश्वतः..

Let noble thoughts reach us from all parts of the universe.

If this is so, for the brilliant mind of brahmins most of the materials should be acceptable.. and it must cover most modern ideas and even thoughts which express dissent.. 

True liberty is not licence to call out things which will gall an intelligent and sympathetic mind..

But can there be restrictions beyond that for a brahmin intellect? 

If there are such taboos , then personally I will feel ashamed for having been born as

a brahmin.

they are the salt of the earth.....

गोभिर् विप्रैश्च वेदैश्च सतीभिर्सत्यवादिभिः
अलुब्धैर्दानशीलैश्च सप्तभिर् धार्यते मही॥
gobhir vipraiśca vedaiśca satībhirsatyavādibhiḥ
alubdhairdānaśīlaiśca saptabhir dhāryate mahī||

The earth is borne and maintained in its pleasant and balanced state by the presence of
1.. The cows
2..The learned persons.. vipraas
4.. The Vedas
4.. Chaste ladies
5.. Those who speak truth at any cost
6.. Those who are not stingy
7.. Those who are magnanimous and charitable by nature..

The sloka speaks for itself.. No elaboration seems necessary..

evil eyes..

भारतः पञ्चमो वेदः जामाता दशमो ग्रहः 

BhaarataH panchamo vedaH, jaamaataa dashamo grahaH

Mahabharatham is an encyclopedic storehouse of all knowledge.. So the scholars are unanimous in classifying the epic in the august company of the four great Vedas. 

But a second and rather impish tag is added to this eminent saying.

The son in law is the tenth planet..

We know the parents of female children go through a lot of physical, mental and material turmoil as the child is to be joined in marriage with a suitable groom. First they circulate and compare horoscopes, and in this process, they are left to the vagaries of the nine planets.. even the best matches in India are denied just because the positioning of a planet in a horoscope is not considered auspicious.. 

This is the conditions before the child is married off. The nine planets may be benevolent of malevolent at times.. Opinions may vary among astrologers on this issue. 

But once the marriage is over, a fresh planet, never benevolent, appears in the firmament for the parents of a girl.. This is called the son-in-law.. 

The nine planets are capable of being pacified even from the worst moods through pariharams and all ..

But the son in law is never pleased..

Hopefully the situation is changing with girls becoming more educated and articulate.. But old habits do not disappear easily..

Dhruva sooktham..The Vedic Dream ... who should be our king.

Dhruva sooktham

Rigvedam Mandalam 10 sooktham 173 

आ त्वाहार्षमन्तरेधि ध्रुवस्तिष्ठाविचाचलिः ।विशस्त्वा सर्वा वाञ्छन्तु मा त्वद्राष्ट्रमधि भ्रशत् ॥१॥ इहैवैधि माप च्योष्ठाः पर्वत इवाविचाचलिः । इन्द्र इवेह ध्रुवस्तिष्ठेह राष्ट्रमु धारय ॥२॥ इममिन्द्रो अदीधरद्ध्रुवं ध्रुवेण हविषा । तस्मै सोमो अधि ब्रवत्तस्मा उ ब्रह्मणस्पतिः ॥३॥ ध्रुवा द्यौर्ध्रुवा पृथिवी ध्रुवासः पर्वता इमे । ध्रुवं विश्वमिदं जगद्ध्रुवो राजा विशामयम् ॥४॥ ध्रुवं ते राजा वरुणो ध्रुवं देवो बृहस्पतिः । ध्रुवं त इन्द्रश्चाग्निश्च राष्ट्रं धारयतां ध्रुवम् ॥५॥ ध्रुवं ध्रुवेण हविषाभि सोमं मृशामसि । अथो त इन्द्रः केवलीर्विशो बलिहृतस्करत् ॥६॥

Ā tvāhārṣamantarēdhi dhruvastiṣṭhāvicācaliḥ.
Viśastvā sarvā vāñchantu mā tvadrāṣṭramadhi bhraśat.1.
Ihaivaidhi māpa cyōṣṭhāḥ parvata ivāvicācaliḥ.
Indra ivēha dhruvastiṣṭhēha rāṣṭramu dhāraya.2.
Imamindrō adīdharad'dhruvaṁ dhruvēṇa haviṣā.
Tasmai sōmō adhi bravattasmā u brahmaṇaspatiḥ.3.
Dhruvā dyaurdhruvā pr̥thivī dhruvāsaḥ parvatā imē.
Dhruvaṁ viśvamidaṁ jagad'dhruvō rājā viśāmayam.4.
Dhruvaṁ tē rājā varuṇō dhruvaṁ dēvō br̥haspatiḥ.
Dhruvaṁ ta indraścāgniśca rāṣṭraṁ dhārayatāṁ dhruvam.5.
Dhruvaṁ dhruvēṇa haviṣābhi sōmaṁ mr̥śāmasi.
Athō ta indraḥ kēvalīrviśō balihr̥taskarat.6.

Dhruva sooktham.. Rigvedam Mandalam 10 sooktham 173 

This rigvedic Manthram comes as a benediction to the King of the land and also reflects the hopes expectations of the subjects ... a veritable Magna Carta of Vedic Wisdom.. 
1. Oh king, we have been blessed to have you as the rule of this nation. Keeping that in mind, become the true protector of all of us. May you be unflinching, unshakable and always stable and correct in all your activities and may you have your reign of righteousness on us, your subjects. May your conduct be in such that all of us, your subjects, would always yearn that you should be our king and may we adore you for ever. May we always desire, “let this king be our ruler for ever”. May this kingdom be in your eternal possession and may it never be taken away or be lost to you. May you never face any dethronement or suffer from any destabilization, and may you never lose the deep affection and goodwill of your subjects. 

2. Oh King, may you remain for ever the ruler of this kingdom. May there be no loss of status for you at any time. May there never be any deviation from the righteous path for you. May you remain faithful, determined and unshakable in your virtues—just like a mountain. May you rule over his kingdom with so much stability and welfare just as Indra rules over the heavenly kingdom. May you rule over your kingdom just like heaven. May you discharge you duties without deviating in any way from the path of righteousness. 

3. May you, our anointed king, be protected by Indra with eternal stability. May Soma protect you the king so anointed. May all of us, your subjects, talk possessively of you as if you are their most coveted possession. May Brahmanaspathi, the protector of all manthras which bind nature, protect you for our sake 
4. May the skies be unshakable and of even nature under your reign. May the earth be unshakable and evenly ever-yielding bounties alone during your reign. May all the mountains around here stay unshakable in shape and quality while you reign. May the peaceful and undisturbed state of the entire universe remain so during your righteous reign. And thus, you the king of ours be the undisputed, unconquered and unshakable leader of all of us. 

5. Oh King, may Lord Varuna keep your kingdom stable and undisturbed during your reign. May the ever bountiful Lord Brihaspathi keep your kingdom stable and peaceful during your reign. May the two most powerful gods Indra and Agni keep your kingdom stable and peaceful during your reign. 

6. May we offer our sincere and supreme oblations by way of cooked rice and ghee with unwavering care and devotion to Indra and the Gods. May be offer Soma juice with utmost care and devotion to the Gods led by Indra. May Indra and other Gods, having received our humble and devoted offerings, grant us supreme benefits and protection. 
(it is free translation.. generally following the Sayana Bhashyam) 

the string designed by fate

सुखस्य दुखस्य न कोपि दाता परो दधातीति कुबुद्धिरेषा

अहं करोमीति वृथाभिमानः स्वकर्मसूत्रग्रथितो हि लोकःi

(adhyatma  ramayanam 2-6-6)

sukhasya dukhasya na kopi dātā paro dadhātīti kubuddhireṣā

ahaṁ karomīti vṛthābhimānaḥ svakarmasūtragrathito hi lokaḥ|

Pleasure and pain are not to given to us by someone else.

It is the crooked mind that says that pain or

pleasure are provided to us by others.

It is equally vainglorious to claim that I am the doer of anything

The life in the world is just bound and arranged by the karmas one has practiced and is practicing.

This sloka is attributed to Lord Rama Himself in Ramayanam..

We cannot find a more decent person who lived the most ideal life.

But all misfortunes visited Him.,Loss of kingdom which was his rightful due,

wandering in the forest, loss of his beloved Sita and again after regaining Sita,

when he was about to settle down in life, social compulsion to abandon Sita for ever..

what sort of misfortune did ever spare this gem of men?

Definitely we are not facing even a minuscule part of such sufferings.

So it is better for us to float and flow with the current, that is all..

Let us spend our lives as destined by Gods..

व्यशेम देवहितम् यदायुः

(vedas)

സുഖസ്യ ദുഖസ്യ ന കോപി ദാതാ പരോ ദധാതീതി കുബുദ്ധിരേഷാ

അഹം കരോമീതി വൃഥാഭിമാനഃ സ്വകര്മസൂത്രഗ്രഥിതോ ഹി ലോകഃ

(അദ്ധ്യാത്മരാമായണം   2-6-6)

അദ്ധ്യാത്മരാമായണത്തില്‍ ശ്രീരാമന്‍റെ വാക്കുകലായാണ് ഈ സുഭാഷിതം കാണുന്നത്.

ഒരാള്‍ അനുഭവിക്കുന്ന സുഖവും ദുഃഖവും  ഒരിക്കലും  മറ്റാരും തരുന്നതല്ല.

മറ്റുള്ളവര്‍ നമുക്ക് അതെല്ലാം  നല്‍കുന്നു എന്നത് വ്യര്‍ത്ഥമായ വിചാരമാണ്. അവനവന്‍ തന്നെയാണ് എല്ലാം ചെയ്യുന്നത്, എല്ലാം നേടുന്നത്  എന്ന ചിന്തയും   അര്‍ത്ഥമില്ലാത്ത അഹങ്കാരത്തില്‍ നിന്ന് ഉടലെടുക്കുന്നതാണ് . 

പക്ഷെ യഥാര്‍ത്ഥത്തില്‍ ലോകം തന്നെയും, നാം എല്ലാവരും,  കര്‍മ്മം  എന്ന ഊരാക്കുരുക്കില്‍ ബന്ധിപ്പിക്കപ്പെട്ടിരിക്കുന്നു.

Durga Sooktham

जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः।
स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः॥१॥
तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टां।
दुर्गाम् देवी शरणमहं प्रपद्ये सुतरसि तरसे नमः॥२॥
अग्ने त्वम् पारया नव्यो अस्मान् स्वस्तिभिरति दुर्गाणि विश्वा।
पूश्च पृथ्वी बहुळा न उर्वी भवा तोकाय तनयाय शंयो॥३॥
विश्वानि नो दुर्गहा जातवेदः सिन्धुं न नावा दुरितातिपर्षि।
अग्ने अत्रिवन्मनसा गृणानोऽस्माकं बोध्यविता तनूनां॥४॥
पृतनाजित सहमानमुग्रमग्नि हुवेमपरमात्सधस्थात्।
स नः पर्षदति दुर्गाणि विश्वा क्षामद्देवो अति दुरितात्यग्निः॥५॥
प्रत्नोषिकमीड्यो अध्वरेषु सनाच्च होता नव्यश्च सत्सि।
स्वं चाग्ने तनुवं पिप्रयस्वास्मभ्यं च सौभगमायजस्व॥६॥
गोभिर्जुष्टमयुजो निषिक्तं तवेन्द्र विष्णोरनुसंचरेम।
नाकस्य पृष्ठमभि संवसानो वैष्णवीं लोक इह मादयन्तां॥७॥
महानारायणोपनिषत्  तैत्तरीयसम्हितायाम्  दुर्गासूक्तं।
jātavedase sunavāma somamarātīyato nidahāti vedaḥ|
sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṁ duritātyagniḥ ||1||
tāmagnivarṇāṁ tapasā jvalantīṁ vairocanīṁ karmaphaleṣu juṣṭāṁ|
durgām devī śaraṇamahaṁ prapadye sutarasi tarase namaḥ||2||
agne tvam pārayā navyo asmān svastibhirati durgāṇi viśvā|
pūśca pṛthvī bahuḻā na urvī bhavā tokāya tanayāya śaṁyo||3||
viśvāni no durgahā jātavedaḥ sindhuṁ na nāvā duritātiparṣi|
agne atrivanmanasā gṛṇāno'smākaṁ bodhyavitā tanūnāṁ||4||
pṛtanājita sahamānamugramagni huvemaparamātsadhasthāt|
sa naḥ parṣadati durgāṇi viśvā kṣāmaddevo ati duritātyagniḥ||5||
pratnoṣikamīḍyo adhvareṣu sanācca hotā navyaśca satsi|
svaṁ cāgne tanuvaṁ piprayasvāsmabhyaṁ ca sauabhagamāyajasva||6||
gobhirjuṣṭamayujo niṣiktaṁ tavendra viṣṇoranusaṁcarema|
nākasya pṛṣṭhamabhi saṁvasāno vaiṣṇavīṁ loka iha mādayantāṁ||7||
mahānārāyaṇopaniṣat  taittarīyasamhitāyām  durgāsūktaṁ|
jātavedase sunavāma somamarātīyato nidahāti vedaḥ|
sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṁ duritātyagniḥ ||1||
tāmagnivarṇāṁ tapasā jvalantīṁ vairocanīṁ karmaphaleṣu juṣṭāṁ|
durgām devī śaraṇamahaṁ prapadye sutarasi tarase namaḥ||2||
agne tvam pārayā navyo asmān svastibhirati durgāṇi viśvā|
pūśca pṛthvī bahuḻā na urvī bhavā tokāya tanayāya śaṁyo||3||
viśvāni no durgahā jātavedaḥ sindhuṁ na nāvā duritātiparṣi|
agne atrivanmanasā gṛṇāno'smākaṁ bodhyavitā tanūnāṁ||4||
pṛtanājita sahamānamagni huvemaparamātsadhasthāt|
sa naḥ parṣadati durgāṇi viśvā kṣāmaddevo ati duritātyagniḥ||5||
pratnoṣikamīḍyo adhvareṣu sanācca hotā navyaśca satsi|
svaṁ cāgne tanuvaṁ piprayasvāsmabhyaṁ ca sauabhagamāyajasva||6||
gobhirjuṣṭamayujo niṣiktaṁ tavendra viṣṇoranusaṁcarema|
nākasya pṛṣṭhamabhi saṁvasāno vaiṣṇavīṁ loka iha mādayantāṁ||7||
mahānārāyaṇopaniṣat  taittarīyasamhitāyām  durgāsūktaṁ|

"May we pay oblations of Soma juice to Jaataveda the fire.  May the all-knowing  Agni destroy all that is not in our favour. He, is the divine fire leads all through his energy and resplendence.  While so leading us may He protect us  by carrying us across all perils of life even as the captain of a ship leads his ship all through the vagaries of the weather.  1

I take refuge in Goddes Durga, who is having the lustre of fire, and is radiant  with yogic penance, who is the Pover of the supreme being who manifests itself in many forms, who  is manifesting herself in all actions and the results thereof   O Mother Durga, You , the expert in showing good path and taking us through difficult terrains, may You be pleased  to take us through the well of mundane existence, which we will not be able to cross by our own skills..2

Oh, Fire, you are worthy of all praise by us.  With your happy methods,  you may be pleased to take us  beyond all difficulties.   May our homes, towns and homeland become extensive  and may our arable plots of land be ample and well nourished.  May You be pleased to join us, our children, and their children all in joy together.  3

May lord Jataveda the Agni, who is  the destroyer of all our sins and sorrows,  be pleased to lead us away from all sins and troubles and protect us in the manner of one who leads people across the ocean in a boat without the passengers feeling any fear or difficulty.  May Agni the Jataveda be pleased to protect our bodies, ever mindful of its safety, just like Sage Atri, who is always repeating in his mind  that "May everyone be whole and happy"  4

We, assembling ourselves in the highest forum. invoke the fire God who is the highest leader of all among us and even beyond us.  The Jataveda, the Agni, charges against and vanquishes all our enemies, with His fierce valour.   May that fire God Jataveda be pleased to  protect us and make our path bereft of all difficulties and wrongs that come by nature to us, and may He be  pleased to wean us away from all that is perishable to lead us to immortality. 5

Oh Agni, the Jataveda, You are lauded in all sacrifices and in turn you bless us with happiness.  In the place of sacrifice you abide as the person who performs the sacrifice, ancient and recent, and even as the place of sacrifice.  Oh Agni, may You be pleased to recognize always as Your own kin  and therefore be pleased to make us happy always.  May you be pleased through your magnificence, to endow us with fortune coming from all sides.  6

Oh Agni, you are unconnected with sin and sorrow and destroy them wherever they manifest.  You pervade all sacrifices in the shape of all that is present in the place of sacrifice.  We serve you, Oh Agni,  desirous of being blessed with good fortune of having  a lot of cattle.  May we, overflowing with blissful devotion to You, serve you without any interruption.   May Gods in the highest region of Heaven share their happiness and delight of sharing devotion to Vishnu with me. May such shared worship bring delight and fortune to me on earth. 7"

Devi Durga in Vedas is worshiped as one with the God of fire.  So every fire, every oblation that goes to the sacrificial fire ultimately is shared by Durga..And all our prayers to Agni the Jatavedaa goes to  Devi Durga.

The Vedic hymn clearly indicate that the people of that period depended for their happy life on cattle and wide expanse of arable land.. Absence of rancour to anyone, and complete sense of happiness and peaceful co-existence, leaving  themselves to the will of the benevolent God, who, they believed would lead them in the right path, was the hall-mark of the Vedic epoch.

--

Ayushya Sooktham

आयुष्यसूक्तं
āyuṣyasūktaṁ
यो ब्रह्मा ब्रह्मण उज्जहार प्राणैः शिरः कृत्तिवासाः पिनाकी।
ईशानो देव स न आयुर्दधातु तस्मै जुहोमि हविषा घृतेन॥१॥
विब्राजमानः सरिरस्य मध्या-द्रोचमानो धर्मरुचिर्य आगात्।
स मृत्युपाशानप्नुद्य घोरानिहायुषेणो घृतमत्तु देवः॥२॥
ब्रम्हज्योतिर्ब्रह्मपत्नीषु गर्भं यमादधत् पुरुरूपं जयन्तं।
सुवर्णरंभग्रहमर्कमर्च्यम् तमायुषे वर्धयामो घृतेन॥३॥
श्रियं लक्ष्मीमौबलामंबिकां गां षष्ठीं च यामिन्द्रसेनेत्युदाहुः।
ताम् विध्यां ब्रह्मयोनिग्ँ सरूपामिहायुषे तर्पयामो घृतेन॥४॥
दाक्षायण्यः सर्वयोन्यः स योन्यः सहस्रशो विश्वरूपा विरूपाः।
ससूनवः सपतयः सयूथ्या आयुषेणो घृतमिदम् जुषन्तां॥५॥
दिव्या गणा बहुरूपाः पुराणा आयुश्छिदो नः प्रमथ्नन्तु वीरान्
तेभ्यो जुहोमि बहुधा घृतेन मा नः प्रजाग्ँ रीरिषो मोत वीरान्॥६॥
एकः पुरस्ताद् य इदं बभूव यतो भभूव भुवनस्य गोपाः।
यमप्येति भुवनग्ं सांपराये स नो हविर्घृतमिहायुषेत्तु देवः॥७॥
वसून् रुद्रानादित्यान् मरुतोऽथ साध्यान् ऋभून् यक्षान् गन्धर्वाग्ंश्च पितॄग्ंश्च विश्वान्।
भृगून् सर्पाग्ंश्चांगिरसोऽथ सर्वान् घृतग्ं हुत्वा महयाम शश्वत्॥८॥
विष्णो त्वं नो अन्तमश्शर्मयच्छसहन्त्य। प्रतोधारा मध्श्चुत उथ्सं दुहते अक्षितं॥
ॐ शान्तिः॥ ॐ शान्तिः म् शान्तिः
yo brahma brahmaṇa ujjahāra prāṇaiḥ śiraḥ kṛttivāsāḥ pinākī|
īiśāno deva sa na āyurdadhātu tasmai juhomi haviṣā ghṛtena||1||
vibrājamānaḥ sarirasya madhyā-drocamāno dharmarucirya āgāt|
sa mṛtyupāśānapnudya ghorānihāyuṣeṇo ghṛtamattu devaḥ||2||
bramhajyotirbrahmapatnīṣu garbhaṁ yamādadhat pururūpaṁ jayantaṁ|
suvarṇaraṁbhagrahamarkamarcyam tamāyuṣe vardhayāmo ghṛtena||3||
śriyaṁ lakṣmīmaubalāmaṁbikāṁ gāṁ ṣaṣṭhīṁ ca yāmindrasenetyudāhuḥ|
tām vidhyāṁ brahmayonig sarūpāmihāyuṣe tarpayāmo ghṛtena||4||
dākṣāyaṇyaḥ sarvayonyaḥ sa yonyaḥ sahasraśo viśvarūpā virūpāḥ|
sasūnavaḥ sapatayaḥ sayūthyā āyuṣeṇo ghṛtamidam juṣantāṁ||5||
divyā gaṇā bahurūpāḥ purāṇā āyuśchido naḥ pramathnantu vīrān
tebhyo juhomi bahudhā ghṛtena mā naḥ prajāg rīriṣo mota vīrān||6||
ekaḥ purastād ya idaṁ babhūva yato bhabhūva bhuvanasya gopāḥ|
yamapyeti bhuvanagṁ sāṁparāye sa no havirghṛtamihāyuṣettu devaḥ||7||
vasūn rudrānādityān maruto'tha sādhyān ṛbhūn yakṣān gandharvāgṁśca pitṝgṁśca viśvān|
bhṛgūn sarpāgṁścāṁgiraso'tha sarvān ghṛtagṁ hutvā mahayāma śaśvat||8||
viṣṇo tvaṁ no antamaśśarmayacchasahantya| pratodhārā madhścuta uthsaṁ duhate akṣitaṁ||
om śāntiḥ || om śāntiḥ m śāntiḥ

This is the Aayushya Sooktham, and it is the vedic chant rendered while  performing aayushya homam on the occasions of one's birthday.. Essentially, the mantras are addressed to the deities most importantly  Sri Isaana Rudra and Vishnu, and the prayer is that the deities after receiving oblations from us in cleared butter (ghee) may give us longevity and may remove factors in our life which are giving us stints of illness.

  The word Ayuh in Sanskrit has five and more meanings.. When the related deities that are mentioned in the sukta are revered with the ghee-offering or any other suitable dravya in a homa performance or even through mere prayer with folded hands it would result in the reaping of the rewards or results known and even beyond expectations 

This Sukta itself indicates the prayoga (applications), directions and material offered. The verbs signify the viniyoga in the hymn.

The expression ‘isano devah sa na ayurdadhatu’ in the hymn clearly states that the deity who is by name the Isana, the overlord of all, should accord long life. 

Also we make the prayer : sa mrutyupasan apanudyaghoran ihayushenah’ meaning that Lord may be pleased to  obviate the strong nooses of the death thrown at us and provide us relief and comfort. 

We do  know pain when we come into this world but we do not know what we would get at the time of leaving the world. We make a prayer that the Lord should mitigate the intensity  of pain, if he is pleased, when we leave our body. 

 Also we see in  the prayer again ‘ tamayushe vardhayamo ghrutena’ meaning we revere him for balance in the state of health and happiness when one is living his own life.

 We have the mention of deities who should guard our life and support happiness (ayusheno jushantam).

 In the 6th mantra, the devotee includes all his people to be protected with health when he says ’ma nah prajagum ririsho(trouble) mota viran’ (May the deities providing longevity be pleased not to give trouble to our progenies who are bold and valorous)

In the 8th Verse we have mention of ten gods like vasus, gandharvas etc who would extend care of health to the devotees. These are the Health care personnel in the realm of gods constantly at work protecting the devotees. 

Ultimately in the 9th mantra, we have praise  for Sri Mahavishnu to whom the prayers are submitted for counter signature of the desires since he is deemed as the antimo devah, the ultimate of all gods,. He is submitted with a prayer: Sarma yaccha (bless us with bliss). 

Let us recite the sublime hymn  with faith.

Aghamarshana manthras.

Aghamarshana manthras.

हिरण्यशृङ्गं वरुणम् प्रपद्ये तीर्थं मे देहि याचितः।
यन्मया भुक्तमसाधूनाम् पापेभ्यश्च प्रतिग्रहः॥५५॥
यन्मे मनसा वाचा कर्मणा वा दुष्कृतम् कृतं
तन्न इन्द्रो वरुणो बृहस्पतिः सविता च पुनन्तु पुनः पुनः॥५६॥
नमोऽग्नयेऽप्सुमते नम इन्द्राय नमो वरुणाय नमो वारुण्यै नमोऽद्भ्यः॥५७॥
यदपां क्रूरम् यदमेध्यं यदशान्तं तदपगच्छतां॥५८॥
अत्याशनादतीपानात् यच्च उग्रात् प्रतिग्रहात्।
तन्मे वरुणो राजा पाणिना ह्यवमर्शतु॥५९॥
सोऽहमप्यपापो विरजो निर्मुक्तो मुक्तकिल्बिषः

नाकस्य पृष्टमारुह्य गच्छेत्ब्रह्मसलोकतां॥६०॥
यश्चप्सु वरुणः स पुनात्वघमर्षणः॥६१॥
इमम् मे गङ्गे यमुने सरस्वती शतुद्रि स्तोमग्ँ सचता परुष्णिया
असिक्निया मरुद्दृधे वितस्तयार्जीकीये शृणुह्या सुषोमया॥६२॥
तैत्तरीयारण्यके महानारायणोपनिषत्सु  प्रथमभागः
hiraNyashR^i~NgaM varuNam prapadye tiirthaM me dehi yaachitaH.
yanmayaa bhuktamasaadhuunaam paapebhyashcha pratigrahaH..55..
yanme manasaa vaachaa karmaNaa vaa duSkR^itam kR^itaM
tanna indro varuNo bR^ihaspatiH savitaa ch punantu punaH punaH..56..
namo.agnaye.apsumate nama indraaya namo varuNaaya namo vaaruNyai namo.adbhyaH..57..
yadapaaM kruuram yadamedhyaM yadashaantaM tadapagachchhataaM..58..
atyaashanaadatiipaanaat yachcha ugraat pratigrahaat.
tanme varuNo raajaa paaNinaa hyavamarshatu..59..
so.ahamapyapaapo virajo nirmukto muktakilbiSaH
naakasya pR^iSTamaaruhya gachched brahmasalokataaM..60..
yashchapsu varuNaH sa purtwghamarSanaH..61..
imam me ga~Nge yamune saraswatii shatudri stomag.N sachataa paruSNiyaa>
asikniyaa maruddR^idhe vitastayaarjiikiiye shR^iNuhyaa suSomayaa ..62..
taittariiyaaraNyake mahaanaaraayaNopaniSatsu  prathamabhaagaH

Our ancestors believed that the ultimate relief from sins can be delivered to us only by water.. They praised the various deities presiding over water and its sources and also the great rivers found in India at that time with a request the all their sins should be washed off, 
This is aghamarshana mantram.

"I take refuge in Varuna who is having the golden hue and who adorns a golden diadem.
 O Varuna, having been entreated by me please grant me the tiitham  (saving grace in the shape of holy waters)
 Let the waters purify me of the sin of enjoying the belongings of bad people and acceptance of gifts from sinners.
 May Indra, Varuna, Brihaspati and Savita completely destroy whatever sin my people or I have committed in thought word and action.
 My respectful salutation to the Badvaanala (The fire submerged in water), my salutations to Indra,  my salutations to Varuna, my salutations to Vaaruni, the consort of Varuna, and my salutations to all the deities of waters.
 May,  as a result of my this prayer and the power of this mantra, all that is injurious, impure and troublesome in water be destroyed.
  May the king Varuna efface by his benevolent and strong hand whatever sins I have incurred by unlawful and limitless eating, unlawful drinking and accepting gift from one who is not eligible to grant a gift, or which gift is given to me impelling me to perform an unlawful act.
 Thus being sinless,spotless,unbound from evil and bondage, may I become eligible to ascend the path of heaven and gain equal status with Brahman.
May Varuna the effacer of sins who dwells in all sources of water like ocean, rivers, tanks and wells  purify us.
O Ganga, O Yamuna, O Saraswati, O Sutudri, O Marudhwrudhaa, O Arjikiya, all of you mother rivers, come together to listen to this hymn of mine along with Parushni,  Asikni, Vitasta and Sushoma.."

--

some quotes from dharma saastras.

आपो नारा इति प्रोक्ताः आपो वै नरसूनवः।
ताः यदस्यायतनं पूर्वं तेन नारायणः स्मृतः॥
ब्राह्मण्यां ब्राह्मणात् जातः संस्कृतो ब्राह्मणो भवेत्।
एवम् क्षत्रिय वित् शूद्रः ज्ञेयाः स्वेभ्यः स्वयोनिजाः॥
अध्यापनं च अध्ययनं यजनं याजनं तथा
... दानं प्रतिग्रहश्चैव षट्कर्माण्यग्रजन्मनः॥
तपो विशेषैः विविधैः व्रतैश्च विधि चोदितैः
वेदः कृत्स्नोऽधिगन्तव्यः सरहस्यो द्विजन्मना॥
aapo naaraa iti proktaaH aapo vai narasuunavaH.
taaH yadasyaayatanaM puurvaM tena naaraayaNaH smR^itaH..
braahmaNyaaM braahmaNaat jaataH saMskR^ito braahmaNo bhavet.
evam kSatriya vit shuudraH j~neyaaH swebhyaH swayonijaaH..
adhyaapanaM cha adhyayanaM yajanaM yaajanaM tathaa
daanaM pratigrahashchaiva SaTkarmANyagrajanmanaH..
tapo viesheSaiH vividhaiH vrataishcha vidhi choditaiH
veadaH kR^itsno.adhigantavyaH sarahasyo dwijanmanaa..
waters are called naaraas because the waters are the children of Nara an incarnation of Vishnu.. That Vishnu who made his resting place the Naaraas or waters is called Narayana.

A child born to a brahmin woman on a brahmin male and is purified by the necessary samskaaraas is brahmana. Kshatriya, Vaisya and Sudra are also determined by the yonis in which they are born.

Teaching, studentship, doing yajnas, performing yajnas on behalf of others, giving gifts and receiving gifts are the six functions of a brahmin.

The Vedas are to be learned and practices by brahmin after learning it through strict observation of penances, rituals, fastings, all prescribed by shastraas, and such 

Vedaas are to be learned with precision and  utomost care to maintain its secret nature by the Dwijas.

These are some quotations from traditional dharmasaastras.. to accept  those beliefs or not is left to  the choice of the learned and the discerning people ..