Re: Hindutva, 1882, and the Vedas
Brahmanaspati; Bhrgu and Angiras; Purusha; Sadhyas and Dharma; Narayana; female Rishikas
After the Vedas, there is a type of Dark Age where it is a bit harder to say what was written when, and why there are variations.
For example, Kena Upanishad is based in Uma "Don't Cry" as virtually the opposite of Rudra, but, this is out of my league. I haven't followed any of the commentary, and have no initiative to use it. That is due to following the same subject as so far discovered.
After the Vedas, it is also thought there was the development of a social caste system. It seems to be a bit in the Brahmanas, and moreso in Manu Smrti; and this is why Yoga in the guise of Aranyakas and Sravaka traditions (Jain, Buddhist, etc.) seems to work outside it, and, undermine the institution.
Well, if you come from the view of the Warrior Caste, it is a little different than the Priest.
In fact, there is the suggestion that Brahma was the original Sanskrit deity, onto whom Vedic Indra was imposed.
I am not sure that is correct; more broadly, it implies the Upanishadic tradition pre-dates the Vedas. The Upanishads are the ways of Warriors. Necessarily, this is going to be the dominant, continuous league anywhere, priests rather depending on them for any form of stability. Even Bhimbetka clearly shows battles, where it would be hard to specify a priest was present.
We are sure there is a whirlwind of difficulty streaming off King Santanu of Book Ten, it does not seem that Dattatreya has a Vedic basis, however Parasurama does. Through him converge many non-Vedic deities, i. e. Dattatreya, Renuka, Hingula Mata, and the general understanding he did something nearly genocidal to the Warrior Caste.
Even if that is really not the best term for it, a somewhat hereditary military uses a kind of person that is not like others. Takes a certain understanding. And, of course, known history is based around kings who deployed thousands of warriors, regardless if they believed in the same Vedic or Hindu deities or whatever, clashes and conquests seem to be pretty normal.
Here is a reference from D Kosambi ca. 1950s article series:
...in the Anukramani citing Parasurama as the author of RV. X. 110. The only Rama mentioned in that Veda (RV. X.93.14) is a king described as asura, which is taken to mean ‘powerful’. The epic hero Rama is far more popular, but is nowhere mentioned in the older Brahmanical literature where his father-in-law, Janaka of Videha, figures so prominently. Whatever the real historical basis of the Rama legend, that hero was clearly a Ksatriya while his protagonist Ravana is a Brahmin who had proved superior in prowess to Indra himself.
Does Rama replace Indra because he is a more charismatic role model for the same sin?
Does he replace Vedas by promoting Upanishads?
These are realistic questions, because we *don't* know an agreeable version of what came after King Santanu, but, there are multiple Yoga deities cascading from Parasurama who are most likely precursors if not confidants of Rama or Ayodhya. Plus, if it is a very ancient tale, then, Ayodhya is symbolic. Chances are, an actual settlement by that name was eventually made in honor of the heritage. I don't think either Ayodhya or Kashi could really claim to be that old, aside from, perhaps, a mainly agricultural development in their general areas. As cities or kingdoms, these are probably derivatives.
They consider it para-Vedic:
philosophy by the indigenous Brahmanas, who could not all have been associated with Ksatriyas from the earliest times; Both the yajna and its philosophy have clearly been acquired from Ksatriyas; for the Pancala oligarch Pravahana Jaivali says explicitly (Ch. 5.3.7, and Br. 6.2.8) that Gautama, who had begged this knowledge of him, would be the very first Brahmin to possess it. This would be incomprehensible if all Brahmins had always been Aryan priests.
He is using "Br." = Brihadaranyaka Upanishad.
I just speak of Conventional Yajnawalkya meaning the historic author of the main compendium. But in full he means a lineage:
has to give the philosophical interpretation of Brahma (Br. 2.1, Kausitaki 4) to a Brahmana, the Gargya Balaki. We have referred to the various lines
of tradition, as at the end of Br. 2, Br. 4, Br. 6, of which the first two are almost identical and contain two Tvastras, Visvarupa Tvas-tra being
presumably the famous ‘three-headed’ purohita slain by Indra, Rg-veda 10.8.8-9. Yet Br. 6.3.7-12 gives another vamsa which seems distinct from
the three main lines, namely Uddalaka Aruni to Vajasaneya Yajnavalkya to Madhuka Pairigya to Cula Bhagavitti to Janaki Ayasthuna to Satyakama
Jabala. It is certain that several lines have been combined, and also clear that a tradition which reports the words of Ajatasatru (whom I am
compelled to identify with the Magadhan emperor who ruled at the time of the Buddha’s death) cannot have come unchanged through a line of
teachers that covers as many as 58 consecutive names, mostly older.
Our simple answer is that there was a historical Ramayana with the same characters but no war.
Mithila one or two centuries before Buddha.
Again it is not a difficulty to say something like King Janaka I & II, what we don't want to do is turn II into I and convolute everything. It is possible the Ramayana genealogy is already an effort to do this. The structural mote is again the rarely-mentioned Tvastr is prominent in the background of Yajnawalkya.
This may tell us less about the date, and more about the school of the Aranyaka or forest or wilderness domain:
7.7.1 and Mundaka 1.1.5; in all other cases, it is not a Veda but called by its secondary appellation Atharvangirasa, which becomes significant as,
in the same context, the Rk-, Yajur- and Sama- are called Vedas explicitly. The interpretation is that the Brahmanic tradition is still being crystallized
in some parts of the country, ritual coming before philosophy, but both oriented towards assimilation of the Ksatriyas. The fourth Veda has not yet
been accorded a regular place in the canon.
Not sure it is a "secondary appellation", because there is a fundamental difference from Bhrgu Atharvan, which has no surviving texts. In other words, Yajnawalkya cleverly merges Tvastr's lineage with that of Angiras.
He also encounters the fact that Indra is a violator, sinner, transgressor:
in battle. In Ch. 8.7 to 8.9 we have Indra from the gods and Viro-cana from the Asuras going to Prajapati to learn the true knowledge of the self. Only
Indra completes the study while his rival returns with false understanding. On the other hand, this ruthless Indra who brags above about his
exploits is definitely on the wrong side of the true Brahmanical tradition. In the first place the descendants of Tvastr are mentioned in Br. 2.6 and
4.6 as in the direct line of tradition (vamsa) from Brahma. Secondly, the slaying of the three-headed Tvastra seems to be a definite historical incident
quite apart from its mention in Vedic literature.
In ravaged Mohenjo-Daro seals have been found with three-headed animals, along with the remains
of a beautifully carved image with three head-sockets—whether meant for three separate heads or three positions of one head. The whole passage
above runs in the same tone, for throwing ascetics to the wolves was certainly not an act calculated to win Brahmin hearts.
We know from Puranic
tradition that a Prahlada was the worshipper of Visnu whereas Indra boasts of having violated treaties with the tribe. These actions of Indra are
systematically against whatever the ancient Brahmins cherished. Therefore, we need not be surprised when Brahma, the self-existent (svayambhu),
nevertheless appears in Br. 1.4.6 as a mortal, inferior to the immortal Aryan gods created by him who are his superiors. The later pantheon has not
yet been accepted; one may reasonably conjecture that the original cult of Brahma was dying out. Br. 1.4.1 admits quite frankly that the Kstrahood
rules even in heaven—an obvious recognition of the facts visible on earth, and of new cults introduced by Aryan conquerors.
I am not sure we can say IVC Chimera is Vedic Visvarupa.
Depends on how much Tvastr lore would have been going around in order for Book Six to be comprehendible.
My personal guess is that the additional details that can be found in Book Ten were pretty much already in existence before the first Bharadwaj hymn was kept/recorded. It may be that Atharvangiras is a superior recording system, perhaps because made by Tvastr.
At the same time, it does not contradict the Veda to think of "brahm-" as a verb, which is primarily expanded to Brahmanaspati.
But no it is not the Puranic trinity with Brahma:
of which the most prominent is the interpretation of Brahma.
The point would be of less interest were it not for the fact that both Yajnavalkya and Balaki expect substantial gifts from their royal patrons for
the interpretation of Brahma. The main idea is to gain some sort of a livelihood, and it is generally precarious.
"Interpreting Brahma" would not be meaningful in the Veda, it would be a sidetrack.
Again the Upanishad cannot track its history the same way. Beyond the preserved versions, it is like Purana, nobody has anything other than a verbal claim to the possibilities. In general, you could probably lower-case "purana" and equate it to "folk myths, probably pre- or even non-Vedic", and "upanishad" may be similar, within the military. Not that every military chieftain would have automatically done the same thing, the rites and mantras may be different, although the inner yoga principles are similar.
One basic rule for the concept of civilization is agricultural surplus, which is demonstrated by fermented beverages, which are found in IVC in the old layer of Mehrgarh. Brewing seems to have been universal or i. e. anywhere that surplus is believed to have appeared, you find alcohol at that same age. Here is a Brewers' response to Aswins I.116:
Year after year, the earth gives birth to the stems from which the grains come out and are transformed into beer. The image of the strainer indicates that the surā beer can be filtered. Drilled with about 100 holes, it is a real used utensil (see the kārotara sieve-funnel and the Śatatranā sieve to filter fermented mash or surā-beer in brahmanic tradition).
The mention of beer at the heart of the metaphor of agricultural abundance shows that the nomadic pastoralists (milk and mead drinkers) and the beer-drinking Indus cereal growers have merged whole sections of their respective mythologies. In a Hymn of Glorification to the Sun together with a ritual of protection, the surā-beer serves as an offering. The word "Poison" refers to it metaphorically.
" I hang the poison in the sun, a leather sack hanging in the house of the one who has surā; he shall not die, nor shall we die: his way is far off: the one who is riding the bay horses [the sun] has turned you into sweet honey. " (RV I.191.10).
The surā beer is here mixed with honey. Meadhu, mead, is an Indo-European beverage.
Keeping honey in a wineskin exposed to the sun to accelerate the spontaneous fermentation of diluted honey is a technique of nomadic peoples. Whoever has surā also has honey/hydromel (madh). But Madh means by extension "joy, pleasure, euphoria, drunkenness", and in a more abstract sense, "enthusiasm, impulse towards". The boundaries are thin and permeable between alcoholic drunkenness and euphoria that opens the mind, between surā and madhu, between surā and soma.
There we go. If we are thinking the "message" is about everyone's personal experience, everyone is not a priest, warrior, or craftsman, but everyone eats and drinks.
So does the Brahman Caste:
In the list of brewing equipment, we find:
Kārotara = filter vase with hairs of 3 animals: lion, wolf and tiger.
That is a bit unusual, does not really match Vedic iconography, but it does sound like IVC.
Brewing the surā beers belongs to the sphere of daily consumption and celebrations. Only an Adhvaryu can be a brewer (a surākāra) for the sacrifice sautrāmani, but brewing surā beers is a common activity apart from the Vedic rituals and religious pursuits.
Returning to the Tvastr presence.
There is something that makes a sort of hierophantic archetype in Grtasamada's Brahmanaspati II.23:
“Tvaṣṭā engendered you (chief) amongst all beings, (whence) you are the reciter of many a holy hymn: Brahmaṇaspati acknowledges a debt to the performer of a sacred rite; he is the acquitter (of the debt), and the destoyer of the oppressor.”
viśvebhyo hi tvā bhuvanebhyas pari tvaṣṭājanat sāmnaḥ-sāmnaḥ kaviḥ | sa ṛṇacid ṛṇayā brahmaṇas patir druho hantā maha ṛtasya dhartari ||
sāmnaḥ sāmnaḥ kaviḥ, the reicter or another of every sāma, sarvasya sāmnaḥ uccārayitā kartāsi; or kavi refers to tvaṣṭā, further explained as the sage who created Brahmaṇaspati by the efficacy of the sāma: sāmnaḥ sāreṇa tvam ajījanat; acknowledges a debt: ṛṇacit stotṛkāmam ṛṇam iva cinoti, he takes the intention of the praiser as if it was a debt, or obligation; acquitter of the debt: ṛṇaya is explained as the discharger or remover of the debt which is of the nature of sin: pāparūpasya ṛṇasya pṛthak kartā
“When Bṛhaspati, descendant of Aṅgiras, for your glory, Parvata had concealed the herd of kine, you did set them free, and with thine associate, Indra, did send down the ocean of water which had been enveloped by darkness.”
tava śriye vy ajihīta parvato gavāṃ gotram udasṛjo yad aṅgiraḥ | indreṇa yujā tamasā parīvṛtam bṛhaspate nir apām aubjo arṇavam ||
Brahmanaspati follows in the bloc of Hymns 24, 25, 26.
This deity is visibly important, and, an engineered design by the more mystical Tvastr, particularly at the level of Sama.
But he is certainly not visible in modern terms, less so than Indra. What happened?
Brahmanaspati is clearly deified across the Veda--and is unknown to Puranas except for:
Siva Purana says that Shiva created Brahma, the Brahmanaspati, saying it is condensed from the Vedas as narrated by Shiva.
Sounds like a near contradiction.
It is fairly easy to find what has been shucked. Brahmanaspati is prevalent in Rg Veda, such as:
VII.41 in a strand of invocations at dawn
with Dadhikra and Vishnu in Lingokta VII.44
Brahmanaspati Indra VII.97
with Aditi in VI.75
with Kaksivan, son of Usij and Dirghatamas in I.18
with Maruts in I.40
V.46
Visvedeva X.65
Brahmanaspati as Brihaspati 10.67
Brahmanaspati commented as Aditi in 10.72
as Tiksna Srna Brihaspati 10.155
uses Tvastr's axe to shape drinking vessels in Suci 10.53
We don't see "pair of bull horns", but, we do see Sharp Horn Brhaspati. Just one, the individual pointing device? To be an effective weapon, a horn does not need to be sharp. A buffalo can just pick you up by the ribcage and shake you, a dull horn is going to rip through your skin and scramble your organs in a matter of seconds. Ramming or puncture attacks are not what they really do, upper thrust against your own weight is devastating.
It is correct that Brahmanaspati is given the epithet "ganapati" one time. Only appearance in the whole book. Whether that constitutes a name or form, I cannot really tell, but it is there.
I have to question "Upanishadic Brahma", because that is practically backwards, since "brahma" is the word for a priest, or the word spoken by one.
Moreover, at first, it is plebian, emphatically not an invocation, form of address, or epithet.
In the Old Books, "brahma" is just a noun, with maybe one exception:
VI.45
brahmāṇam brahmavāhasaṃ gīrbhiḥ sakhāyam ṛgmiyam | gāṃ na dohase huve ||
“I invoke with hymns Indra, our friends, who is Brahma, who is attracted by prayer and entitled to adoration, to milk him as a cow.”
If you are influenced by that, Brahma becomes a name of Indra, unless it is still lower-case, Indra who is the priest.
However it is much more prevalent as a generic term. It is a command from Bharadwaj to Indra:
śrudhi brahma
"Hear my prayer."
brahmavāhaḥ = mantrairvahanīya, to be borne or conveyed by prayers
a standard enemy is:
brahmadviṣe
hates the priest or the prayer itself.
a running theme such as in Vamadeva's IV.20:
brahma navyaṃ
a new hymn
Okay. The "noun" is together with one of the only post-Vedic references to Brahmanaspati, which is from Brihadaranyaka Upanishad on Prana:
21. This alone is also Brahmaṇaspati (lord of the Yajus.) Speech is indeed Brahman (Yajus), and this is its lord. Therefore this is also Brahmaṇaspati.
How is it known that the words ‘Bṛhatī’ and ‘Brahman’ mean the Ṛc and the Yajus respectively, and nothing else? Because at the end (of this topic, in the next paragraph) the word ‘speech’ is used as co-ordinate with ‘Sāman,’ ‘Speech is indeed Sāman.’ Similarly in the sentences, ‘Speech is indeed Bṛhatī’ and ‘Speech is indeed Brahman,’ the words ‘Bṛhatī,' and ‘Brahman’, which are co-ordinate with ‘speech’, ought to mean the Ṛc and the Yajus respectively.
Moreover, unless they are taken in that sense, there will be no difference between the two terms of each sentence. (In the next two paragraphs) ‘Sāman’ and ‘Udgītha’ clearly denote specific objects. Similarly the words ‘Bṛhatī’ and ‘Brahman’ ought to denote specific objects. Otherwise, not conveying any specific object, they would be useless, and if that specific object be mere speech, both sentences would be tautological. And lastly, the words Ṛc, Yajus, Sāman and Udgītha occur in the Vedas in the order here indicated.
Much as in the comment to RV IV.22:
Food, hymn, soma and prayhers: an allusion to the fourfold forms of offering worship, Brahmā, Stoma, Soma and Uktha: the first is the cakes steeped in butter-- offerings or obaltions; the second, the praise that is recited aloud; the third, the libation of the Soma; and the fourth, the praise or prayer that is repeated silently or in a lower tone not chanted or sung.
One might say this already suggests a familiar Yoga sadhana.
It is not a difficulty to say the Yajur is equivalent to the Saman, because Yajur is not really a type of mantra, but, the combination of verbal and physical activities, meaning it incorporates Saman on top of the Rk.
Then we start finding things about Brahma like the comment to III.26:
“Heaven and earth be kind to that sage who is as it were a many-channeled and inexhaustible stream (of knowledge); the parent (of his disciples), the collater of holy texts, rejoicing on the lap of his parents,, whose words are truth.”
Sayana says:
That sage: That is, Viśvāmitra himself; in consequence of his discovery that vaiśvānara is para-brahma the supreme spirit; perhaps, this hymn may be ascribed to Brahma.
and the comment to VI.9:
dhruvaṃ jyotir nihitaṃ dṛśaye kam mano javiṣṭham patayatsv antaḥ | viśve devāḥ samanasaḥ saketā ekaṃ kratum abhi vi yanti sādhu ||
“A steady light, swifter than thought, stationed among moving beings to show (the way) to happiness all the gods being of one mind, and of like wisdom, proceed respectfully to the presence of the one (chief) agent (vaiśvānara).”
Sayana says:
A steady light: According to the vedāntins, the light is brahma, seated spontaneously in the heart as the means of true knowledge, to which all the senses, together with the mind and consciousness, refer, as to the one cause of creation, or paramātmā, supreme spirit
And he gives us this brief bio using the name in a way that is unclear:
It may mean that Visvamitra compelled Brahma, or the order, to accept Kausikas.
Continuing this explanation for I.24:
“Of whom, or of which divinity of the immortals, shall we invoke the auspicious name? who will give us to the great Aditi that I may again behold my father and my mother.”
Aditi =earth;
My reaction is that is hugely symbolic and the primary moral lesson is to be taken that way.
Consequently if one is interested in Ramayana, maybe one pursues it in comparison to Vedic Visamitra and Sunhashepa.
When an event becomes famous, then I suppose we should expect one or more of the names involved to be cycled again later.
Except there is one that disappears.
More precisely, Brahmanaspati is found as Brahma in II.1. This is composed by the fusionistic:
āṅgirasaḥ śaunahotro bhārgavo gṛtsamadaḥ
Agni is:
adhvarīyasi brahmā cāsi gṛhapatiś
three kinds of priests.
Verse Three:
tvam agna indro vṛṣabhaḥ satām asi tvaṃ viṣṇur urugāyo namasyaḥ | tvam brahmā rayivid brahmaṇas pate tvaṃ vidhartaḥ sacase puraṃdhyā ||
“You, Agni, are Indra, the showerer (of bounties) on the good; you are adorable Viṣṇu, the hymned of many; you Brahmaṇaspati, are Brahmā, the possessor of riches; you, the author of various (conditions) are associated with wisdom.”
Agni is then Varuna, Mitra, Amsa, and:
aryamā satpatir
whose (liberality) is enjoyed by all
You, Agni, are Tvaṣṭā, (the giver) of great wealth to (your) worshipper
is Rudra, Maruts, Draviṇodās, Savitr, Bhaga, Rbhus, Aditi, Bharati, Ila, Sarasvati (the destroyer of Vrtra), and:
“The Ādityas have made you, Agni, their mouth; the pure (deities) have made you, Kavi, their tongue; the (gods), the givers of wealth, depdn upon you at sacrifices; they eat the offered oblation through you.”
I think that is at least nine Adityas specifically named, and, has universalized Agni like opening an umbrella.
This is another translation of the line:
Thou, Brahmanaspati, the Brahman finding wealth...
Because "brahma" has already been used generically for "priest", then, yes, it probably just reflexively means Brahmanaspati is the successful or effective priest. So far it is not splitting out "Brahma" as an additional, distinct deity.
There is some Vedic expansion on it, such as in X.109:
te 'vadan prathamā brahmakilbiṣe 'kūpāraḥ salilo mātariśvā | vīḻuharās tapa ugro mayobhūr āpo devīḥ prathamajā ṛtena ||
“These spoke first about Brahmā's sin, the boundless (sun), the water- god (Varuṇa), the wind-god (Vāyu), the fierce, wide-consuming fire, the source of happiness, (Soma), the divine waters, the first-born sons of the truthful (Brahmā).”
Sayana says:
Legend: Juhū is vāc, speech, the wife of Brahmā. Vācaspati, the lord of speech, who is Bṛhaspati, is also said to be the husband of Juhū or Vāc. On some occasion, Bṛhaspati's sin resulted in her losing her husband's affections, and he deserted her. Afterwards the gods consulted together as to the means of expiation of Bṛhaspati's sin, and restorred her to her husband
"Saunaka" is one of the most heavily-cycled names in the Vaisnavite ethos. In other words, a certain credence of authority into the vein of Mahabharata and Bhagavata Purana. Usually, I find myself working around these sources. The Vedic Rishi Saunaka is the author's father or lineage with Brahmanaspati as the potential Ganapati in II.23.1:
gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnām upamaśravastamam | jyeṣṭharājam brahmaṇām brahmaṇas pata ā naḥ śṛṇvann ūtibhiḥ sīda sādanam ||
“We invoke the Brahmaṇaspati, chief leader of the (heavenly) bands; a sage of sage; abounding beyond measure in (every kind of) food; best lord of prayer; hearing our invocations, come with your protections, and sit down in the chamber of sacrifice.”
It doesn't quite go "We invoke Ganapati who is Brahma", but, that is exactly what you will get in the Upanishad or any Ganapati Purana.
If you formulate some kind of scheme to show how this arises from the foregoing, maybe we could follow it. If you say "It says so in the Vedas", everyone will mutely agree with you. I don't see anything about Rudra here. Next attempted translation of it:
WE call thee, Lord and Leader of the heavenly hosts, the wise among the wise, the famousest of all,
The King supreme of prayers, O Brahmanaspati: hear us with help; sit down in place of sacrifice.
using the vocabulary:
tanū́nāṃ
bodies
For Tvastar, he who knows each sacred song, brought thee to life, preeminent o' er all the things that be.
Then Brahmanaspati operates Rna.
Just from experience, I personally can see this in 1400s Tibetan exegesis, i. e. the Lhas. The simpler format adds, so to speak, a category, Pitrs, who receive offerings as well as Devas. Then you can find a system of Five Rnas, and as far as I can tell it is the same thing Tibetans are doing in the advanced version of Wind Horse. We have damaged, troubled, and abused various kingdoms of nature, so we try to restore a balance. However it has the dual meaning of also being internal, i. e. one's mind and life force consist of these natural kingdoms. That is why this is Yoga and not superstition.
This sounds practically backwards for the author of most of the hymns of [Ṛg-veda ii]:
Gṛtsamada (गृत्समद):—Son of Suhotra (son of Kṣatravṛddha). He had a son whom he called Śunaka. (see Bhāgavata Purāṇa 9.17.1-3)
not surprising:
There is the following story about him in Gaṇeśa Purāṇa...Gṛtsamada went and did penance to propitiate Gaṇapati and got Brāhmaṇya.
Frequently we see "Brahmanaspati" parallel to "Brhaspati" which would seem to be the next step in pursuit of investigation.
Along with calling Tvastr a form of Agni, such deities are typically placed in the lineage of:
Āṅgirasa (आङ्गिरस).—a. (-sī f.) Descended from or referring to Aṅgiras.
-saḥ 1 Name of Bṛhaspati, son of Aṅgiras;
4) the soul;
4) especially Name of Bṛhaspati, [Ṛg-veda; Atharva-veda] etc.
5) the planet Bṛhaspati id est. Jupiter
and it has been said to be authoritative, or, to have pushed out some other method of ritual.
Now, of course, at a certain level, Bhrgu Gotra is indispensible because:
Śukra (शुक्र).—(ŚUKRĀCĀRYA)
The planet Venus or its regent, the son of Bhrigu, and preceptor of the Daityas or Titans.
8) clear or pure Soma, [Ṛg-veda]
the son of the great sage Bhrigu and Ushana, daughter of Hirana-Kashipu. He went to the hermitage of Angirasa to learn the scriptures. Angirasa's son Brihaspati was a fellow student of his. Appalled by the favoritism shown by Angirasa towards his son, Shukra left his guru and became the disciple of the sage Gautama instead.
Śukra achieved the knowledge of Saṃjīvanī by worshipping Mahādeva and by the grace of the Lord he was famous as Yogācārya.
Śukra has another name, Kāvya. Kāvya means the son of Kavi. Some authorities say that Kavi was Bhṛgu’s son, while others think that Kavi was Bhṛgu himself. Śukra’s mother is referred to as "Kāvyamātā" in many places.
Kavya could perhaps just be called the next, non-Vedic genre, i. e. Ramayana, especially since Valmiki is called Adi Kavya.
In the above you rapidly get the sense of Solar + Soma.
Evidently Bhrgu and his Gotra were Atharvana like the Angirases, and then there was some type of internal dispute and they moved westwards. This caused some amount of actual conflict, and, their remnants were defrayed into Zoroastrianism.
This most likely concerns the "Iranian problem" that seems to have occurred *within* the Veda, particularly Book Two.
Therefor, retaining or re-admitting some Bhargavas, is to maintain a type of mixture that seems to be by design.
Within the Veda as well, we are trying to show the development of language itself.
Kavi and Sama are twin attributes of Tvastr.
Rik and Saman are Brhaspati and Brahmanaspati. They are somewhat identical.
The Veda's time frame is such that it must approximate the Age of Aries, which, may have been a reason for associating Tvastr--Spica with marking the year. The opposing Aswini Nakshatra has thirteen degrees of equinoctical drift to present itself as an ideal "first sign". Slightly less than half an "age", it must have been valid for ~800 years or so.
In Jaiminiya Brahmana's Tivrasoma, Tvastr is even behind Indra sneezing.
He persistently shows up, at least prior to the Puranas, but then is described as being of multiple origins or Gotras.
From Nakshatra Mythology:
Voice of Dharma discovers Tvastr in Vedic Geography as to why the archaic Bhrgus seem a bit distant:
2. The Soma plant and its ritual were not originally known to the Vedic Aryans and their priests, but were introduced to them in very early times by priests from the Soma-growing areas.
3. The expansion of the Vedic Aryans (and, by a chain of events, the dispersion of the Indo-Europeans, as we shall see in later chapters) into the west and northwest was a direct consequence of their quest for Soma.
The detailed evidence is as follows:
1. Soma is regarded as growing in distant areas: this area is so distant that it is constantly identified with the heavens (IV.26.6; 27.3, 4; VIII.100.8; IX.63.27; 66.30; 77.2; .86.24, etc.)
The only specific thing known about the place of origin of Soma is that it grows on mountains (I.93.6; III.48.2; V.43.4; 85.2; IX.18.1; 62.4; 85.10; 95.4; 98.9, etc.). Nothing more specific is mentioned in the Family MaNDalas or the early upa-maNDalas of MaNDala I.
The area of Soma is clearly not part of the Vedic area (nor is there even the slightest hint anywhere in the Rigveda that it ever was): it is constantly referred to as being far away (IV.26.6; IX.68.6; X.11.4; 144.4). This area is also known as the "dwelling of TvaSTR" (IV.18.3); and this is what the scholars have to say about TvaSTR: �TvaSTR is one of the obscurest members of the Vedic pantheon.
citing fifteen hymns for what we would call Syena--Hawk:
TvaSTR is especially the guardian on Soma, which is called the mead of TvaSTR (I.117.22) and Indra is described as conquering TvaSTR in order to obtain the Soma.
In his footnote to 1.43.8, Griffith refers to "the people of the hills who interfere with the gathering of the Soma plant which is to be sought there".
The Family MaNDalas are generally ignorant about the exact details of the Soma-growing areas. Whatever specific information is there is in the later MaNDalas.
I am not sure they have considered Vanaspati or Soma in "all plants".
For "eagle", Rg Veda has possibly:
garutmān
I,164 "birds" or X.149 "Savitr's Eagle".
Derived from garut "a wing", which, in a backwards comment since "garuda" is a later spelling:
Garuda is also called as Garutman (गरुत्मन्) which means the stratosphere which surrounds the earth: When the Lord is identified as Sūrya Nārāyaṇa, then Garuda becomes the stratosphere which conveys and modifies the rays of the sun to the earth and thus prevents the destruction of life by the intensity of the heat.
They trace this geographical foray through Parasurama as a Bhargava:
Both Vivasvat and Yama Vaivasvata are identified in the Rigveda as BhRgus (see the discussion on the YAmAyana group of RSis in our chapter on the composers of the Rigveda); and Manu Vaivasvata is identified in the AnukramaNIs of VIII.29 with KaSyapa.
Trita Aptya is not clearly identified with any family in the Rigveda, but it is significant that he is described by the GRtsamadas (Kevala BhRgus) in II.11-19 as belonging to "our party".
a. The word Soma, which occurs thousands of times in the hymns of the Rigveda, is found in the name of only one composer RSi: SomAhuti BhArgava.
b. The word PavamAna, which occurs more than a hundred times in the Soma PavamAna MaNDala, is found only once outside MaNDala IX: in VIII.101.14 composed by Jamadagni BhArgava.
That was not the best way of saying the author of VIII.29 is:
Ṛṣi (sage/seer): manurvaivasvataḥ kaśyapo vā mārīcaḥ
and what he has to say:
“One (Soma) brown of hue, all-pervading, leader of the nights, ever young, decorates (himself) with golden ornament.”
What is happening is he keeps talking to "Eka", "One", as if riddles that Sayana or someone has inserted answers into the line. No translator wants to trifle with where the second "One" is with the Devas:
yónim
The third "One" implies Tvastr because of a metal weapon or tool:
vāśīm āyasīm
So there are a handful of verses alluding to the pantheon without using their names, but making recognizable use of Pusan and Trivikrama Vishnu. It makes sense once you realize he is auto-completing, until the end when we might question:
“Some (the Atris) when worshipping, call to mind the great Sāman, wherewith they light up the suṇ”
They say the motive ("quest for Soma") is cued in III.33.5:
ramadhvam me vacase somyāya ṛtāvarīr upa muhūrtam evaiḥ | pra sindhum acchā bṛhatī manīṣāvasyur ahve kuśikasya sūnuḥ ||
“Viśvāmitra speaks: Rivers, charged with water, rest a moment from your course at my request, who go to gather the Soma; I, the son of Kuśika, desirous of protection, address with earnest prayer especially the river before me.”
At my request: me vacase somyāya = to my speech importing the soma, i.e. the object of my address is, that having crossed over, I may go to gather the soma; cf. Nirukta 2.25; the river before me: that is, the śutudri
That was the Red Sea moment.
And we may combine this with the essence of Sama, which is Gandharva Veda:
But, the name is also found indirectly in the name of a divine class of beings associated with GandhAra, the gandharvas, who are referred to in the following verses:
I.22.14; 163.2;
III.38.6;
VIII.1.11; 77.5;
IX.83.4; 85.12; 86.36; 113.3;
X.10.4; 11.2; 85.40, 41; 123.4, 7; 136.6; 139.4, 6; 177.2.
As we can see, the gandharvas are referred to in 20 verses in 16 hymns, and all except one of these references are in the very latest parts of the Rigveda: MaNDalas VIII, IX and X, and the general and late upa-maNDalas of MaNDala I.
The one reference in an early MaNDala (III.38.6) is not even an exception which proves the general rule, it is in itself strong corroboration of the late provenance of the gandharvas in the Rigveda: III.38 is one of the six hymns (III.21, 30, 34, 36, 38-39) which are specifically named in the Aitareya BrAhmaNa (VI.18) as being late interpolations into MaNDala III. As we saw in an earlier chapter, these hymns have been incorporated into MaNDala III in the eight-MaNDala stage of the Rigveda, and are contemporaneous with the hymns in MaNDala VIII.
Despite the obscurity, Tvastr is of course Masonic and behind the art of Vimana:
Vimana is one's Heavenly Vehicle in the sense of how you exist in Swarga, composed primarily of Merit.
Microcosm to macrocosm, it is also the temple structures and their stellar alignments.
At a ratio of about 88 : 3, in Rg Veda, "Tvastra" has no "r", and therefor appears a simple etymology:
Tvaṣṭa (त्वष्ट).—p. p. Made thin, pared, peeled &c.
Pared, made thin. E. tvakṣ to make thin, affix kta.
tvaṣṭa (त्वष्ट).—a S Pared, planed, thinned.
Tvaṣṭa (ತ್ವಷ್ಟ):—[adjective] trimmed and smoothened with or as with an adze (said of wood).
It makes sense, symbolicly of course by shearing 1/8 of Surya's rays (sometimes represented by a missing face/head).
If you focus this spelling in Brahmanda Purana:
Tvaṣṭā (त्वष्टा).—One of the four sons of Śukra;1 married Yaśodharā—Vairocinī, daughter of Virocana; father of Triśira, Viśvarūpa and Viśvakarma;2 Prahrādī, another wife; Samjñā, a daughter of his, was given in marriage to the Sun God;3 an Āditya in the month of Kārttika having 8000 rays; with the Śiśira Sun;4 reduced the Sun's tejas;5 made Viṣṇu's discus;6
1) Brahmāṇḍa-purāṇa III. 1. 78, 86; Vāyu-purāṇa 65. 77, 85; Viṣṇu-purāṇa I. 15. 121.
2) Brahmāṇḍa-purāṇa III. 14. 6; 59. 17.
3) Ib. II. 24. 34, 39.
4) Ib. II. 23. 20.
5) Ib. III. 59. 44 and 65.
6) Ib. III. 59. 71, 82.
2c) The son of Bhauvana and Dūṣaṇā. His queen was Virocanā, and their son Virajā.*
* Bhāgavata-purāṇa V. 15. 15. Brahmāṇḍa-purāṇa II. 14. 70. Vāyu-purāṇa 33. 59.
So in that last case, it is likely to be talking about actual people.
"Viraj" has to do with cycles of mental then physical creation, which I would argue is the main subject of Purusha Sukta X.90:
From him Viraj was born; again Purusha from Viraj was born.
virāj, the aggregate of all living beings, spirit embodied in the egg of Brahmā
Purusha's planes of existence being:
Nirguna Brahman, Isvara, Hiranya Garbha and Viraj.
Hiranyagarbha is the subtle body, viraj is material, which makes sense the purusha is subsequently re-born through, and then burned by the devas in Purusha Sukta Verse Seven, summarized at the end:
By sacrifice the gods worshipped (him who is also) the sacrifice; those were the first duties. Those great ones became partakers of the heaven where the ancient deities the Sādhyas abide.
sādhyāḥ santi devāḥ ||
Apava (who sports in the waters), formed two beings from his body, a male, Viraj, and a female, Shatarupa (the hundred-formed). After creating Shatarupa, Brahma lusted for her. “How beautiful you are,” he said to his daughter.
Satarupa being an equivalent term for female Viraja.
The Sadhya class is not a Puranic invention, although their specific application may be.
The closest thing to "Brahma" in the hymn is the priest transformed from the mouth of Purusha.
In the hymn, Purusha is sacrificed by a team of Devas, Sadhyas, and Rishis, and it is not until after that in Verse Eight:
From that great general sacrifice the dripping fat was gathered up....
“From that victim, in whom the universal oblation was offered, the mixture of curds and butter was produced, (then) he made those animals over whom Vāyu presides, those that are wild, and those that are tame.”
Then the Vedas, then animals such as goats and sheep:
ajāvayaḥ
Only in Verse Twelve does it reach the humans, "four kinds of professions", which are among the major difficulties with the nationalistic or fundamentalist views.
The hymn says more about what the Sadhyas dwell in, which is what the successful sacrificer attains, a rather typical Sanskrit construction of the forbidden "double negative":
Nāka (नाक).—m.
(-kaḥ) Heaven, paradise, æther. sky, atmosphere. E. na not with aka derived from ka happiness, and the privative a prefixed misery; in which there is no unhappiness. na kam akam duḥkham tat nāsti yatra .
na + 2 -aka, ‘where there is no pain’
vault of heaven (with or [scilicet] divas), firmament, sky (generally conceived as threefold cf. tri-diva, tri-nāka, and, [Atharva-veda xix, 27, 4]
Happy, painless; celestial vault, heaven, sky (±divas); adj. painless, sorrowless.
The line with Naka and Sadhya is quoted one way or the other in I.164.50 by:
dīrghatamā aucathyaḥ
Devatā (deity/subject-matter): sādhyāḥ
which makes it unique, their purpose or duty being:
dharmāṇi
They qualify as the designants of that line, following the previous:
“Sarasvatī, that retiring breast, which is the source of delight, with which you bestow all good things, which is the container of wealth, the distributor of riches, the giver of good (fortune); that do you lay open at this season for our nourishment.”
Sadhya Mantra:
yajñena yajñam ayajanta devās tāni dharmāṇi prathamāny āsan | te ha nākam mahimānaḥ sacanta yatra pūrve sādhyāḥ santi devāḥ ||
“The gods sacrifice with sacrifice, for such are their first duties; those mighty ones assemble in heaven, where the divinities who are to be propitiated (by sacred rites) abide.”
or:
These Mighty Ones attained the height of heaven, there where the Sadhyas, Gods of old, are dwelling.
Uniform, with the passing days, this water mounts and falls again.
Sayana says:
sādhyāḥ = karma-devaḥ, divinities presiding over or giving effect to religious acts, yajñādi sādhanavantaḥ; or, the term may mean those who have obtained the portion, or the condition of gods, by the former worship of Agni, or the sādhyās = ādityas, or the aṅgirasas, or deities presiding over the metres...
He could have said, "such as the important Dharma Deva...", although the Veda does not specifically name any Sadhyas, again we would think something must have been said about them in order for the name to have any significance. To "karma devas", the standard Vedic term appears to be "Visvedevas", which, in the Purana, are simply sons of Dharma by a different woman.
The "dharmani" phrase has been cycled from Verse Forty-three:
ukṣā́ṇam pṛ́šnim apacanta vīrā́s tā́ni dhármāṇi prathamā́ny āsan
The Mighty Men have dressed the spotted bullock. These were the customs in the days aforetime
or:
“I beheld near (me) the smoke of burning cow-dung; and by that tall-pervading mean (effect, discovered the cause (fire); the priests have the Soma ox, for such are their first duties.”
Sayana says:
The Soma ox: ukṣāṇam pṛśnim apacanta: pṛśni = Soma;
Ukṣāṇam = the shedder or bestower of the reward of the sacrifice
We found that Uksa is like an upgrade, so is Prsni, in yogic symbolism.
This is one of the longest ones I have looked into. The hymn overall includes:
Then the Calf lowed, and looked upon the Mother, the Cow who wears all shapes in three directions.
Bearing three Mothers and three Fathers, single he stood erect: they never make him weary.
There is some symbolism of Twelve with the Sun, and:
The son who is a sage hath comprehended: who knows this rightly is his father's father.
This altar is the earth's extremest limit; this sacrifice of ours is the world's centre.
The Stallion's seed prolific is the Soma; this Brahman highest heaven where Speech abideth.
ayáṃ sómo vṛ́ṣṇo ášvasya réto brahmā́yáṃ vācáḥ paramáṃ vyo |ma
He specifically says Parama Vyoma, which is extraordinarily relevant to Yogacara exegesis. It could be called "infinite void" but "parama" has the connotation "every link in the chain". Such as to say Paramatma resides in all living beings. In this case, you get the sense that the "links" are going to be something like heaven, space, void, infinite void. Here, it means the Speaker and the Speech reside in Absolute Void.
Cf. Brihadaranyaka Upanishad 6.4 mating mantra:
He embraces her saying, ‘I am the vital force, and you are speech; you are speech, and I am the vital force; I am Sāman, and you are Ṛc; I am heaven, and you are the earth.
Further along in the hymn:
Three kept in close concealment cause no motion; of speech, men speak only the fourth division.
They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan.
Dark the descent: the birds are golden-coloured; up to the heaven they fly robed in the waters.
So Purusha Sukta is more about Viraj and the Sadhyas, who are reflected identically in another Book.
Otherwise, "sadhya" is only in a couple of comments, such as for X.130 on Human Sacrifice by, perhaps, an eminent authority:
yajñaḥ prājāpatyaḥ
“The sacrifice which is extended on every side by the threads (of created things) spread out by the worship of the Devas for a hundred and one (years), these Pitrs, who have preceded us, weave it, weaving forwards, weaving backwards, they worship (Prajāpati) when (the world) is woven.”
Purusha is:
pumān
“The first man spreads out this (web), the first man rolls it up, he spread it above in this heaven; these his rays have sat down on the seat (of sacrifice), they have made the prayers serve as shuttles for weaving.”
There are questions about authority and cause and the like, to which Sayana says:
When the Sādhyas, assembled as agents of creation, offered sacrifice to Prajāpati, the question was: how should this Yajña be prepared?
In other words, they are not named, but are considered by him the realm of necessary information.
The answer is first given as Gayatri and other meters, and then Sayana says:
Two of the other questions- those relating to the butter (ājya)and the enclosure (paridhi)-- have been answered, in the Puruṣa sūkta, 10.90; cf. Taittirīya Brāhmaṇa 3.12.9]. beholding them with the eye of the mind, I glorify those who of old celebrated this sacrifice.”
Here again, Human Sacrifice reflects Purusha Sukta.
The Sages also descend or originate from Pitrs:
pitaro naḥ purāṇe
manasā cakṣasā
So by this knowledge men were raised to Rsis, when ancient sacrifice sprang up, our Fathers.
With the mind's eye I think that I behold them who first performed this sacrificial worship.
ṛṣayaḥ sapta daivyāḥ
They who were versed in ritual and metre, in hymns and rules, were the Seven Godlike Rsis.
Viewing the path of those of old, the sages have taken up the reins like chariot-drivers.
And he uses it as an ordinary word describing different formats of recital in I.8:
Uktha:
ṛk-sādhyam śastram, the unsung praise to be accomplished by the ṛcā.
Stoma:
sāmasādhyam stotram, praise to be accomplished by the Sāmaveda
śastra = hymn recited (audibly, or inaudibly)
At least in our terminology, "accomplishment" is an "if" because it is not just "the performance of".
From what is in the Puranas, I would say yes, accomplishment derives from Dharma and perhaps several if not most of the others. All I really know is the Veda says the Sadhyas are successful Dharmins. The Century at the beginning of this hymn must be that of Agni Vaisvanara. We might think of it in terms of, "he did it in the mental creation", which makes it our turn to restore and "incarnate the word". Unlike the Human Sacrifice, who gets away, Agni Vaisvanara died. That doesn't seem to matter much to him, personally, it interrupts the intended chain of offerings and mantras he was doing.
Devi Bhagavata Purana invokes Sadhyas and Jaganath in the same area.
It also describes during Indra's dethronement Nahusa takes over heaven and raises problems with Brhaspati.
The following uses "Brahma" as equivalent to "Purusha". Near its beginning, Brahmanda Purana describes spiritual descent in terms of Dharma First:
The Sādhyas, Viśvedevas and Vasus are remembered as the sons of Dharma.
Twelve Sādhyas were born as the sons of Sādhyā and Dharma. Those conversant with the Devas affirm that they are superior to other Devas.
His other offspring include:
The ten famous Viśvedevas were born of Viśvā (i.e. the wife of Dharma). Including Purūravas.
The Vasus were the sons of Vasu. They are remembered as the younger brothers of the Sādhyas.
Marutvants were born of Marutvatī.
These Muhūrtas are the different periods of time. They are remembered as Devatās.
Ahirbudhnya of the Night somehow drags in the Adityas, and they appear as nighttime deities.
All the objects on the Earth were born of Arundhatī. This is the scholarly permanent creation of Dharma. It has been thus narrated.
At that point some grievous violation has been committed because Arundhati is chaste.
Metaphysically she has spawned the class Compound Objects (Bhautika), i. e. the recombinations of Elements, their Mothers.
There are not many other branches of progeny parallel to that of Dharma:
Dakṣa gave twenty-eight (? twenty-seven) of his daughters (in marriage) to Soma (Moon).
And:
Fourteen other girls of great nobility and fortune, Kaśyapa accepted as his wives.
Eleven Rudras were born of Surabhi as sons of Kaśyapa.
Twelve Adityas including:
Viṣṇu was born of Aditi (as the son) of Kaśyapa son of Marīci.
who is particularly special because:
He is born at the outset on account of the part of that body of Brahmā which has a predominance of Sattva Guṇa and which is called Pauruṣī. He was mentally born of Ākūti during Svāyambhuva Manvantara.
He reincarnates in the other Manvantaras until:
118. By means of three steps, Lord Viṣṇu incarnated as Trivikrama, conquered all these (three worlds) and handed them over to Indra accompanied by all the Devas.
It is from Viṣṇu that this entire universe is born and it gets merged in him again. It is from Viṣṇu’s part that all the immortal ones, the lords of the three worlds are born. They flourish in brilliance, intellect, learning and strength. Understand that whatever is endowed with prosperity, whatever being is glorious and powerful, is born of a part of the splendour of Viṣṇu.
For Eight Deva classes:
The Ādityas, Maruts and Rudras should be known as the sons of Kaśyapa. The three sets (of gods) viz. Sādhyas, Viśvedevas and Vasus are the sons of Dharma. The Bhṛgus are the sons of Bhṛgu and the Devas (called) Aṅgiras are the sons of Aṅgiras.
Kasyapa:
4. He gave the overlordship of all the Aṅgiras to Bṛhaspati. He anointed Kāvya (i.e. Śukra) as the ruler over the kingdom of Bhṛgus.
5. Then he made Viṣṇu, the leader of the Ādityas, Pāvaka (fire-god) as the leader of Vasus, Dakṣa chief of the Prajāpatis and Vāsava (Indra), as the head of Maruts.
6. He made Prahlāda, the delighter of Diti, the king of Daityas, Nārāyaṇa, of the Sādhyas and the bull-bannered god as the king of Rudras.
Adityas were Sadhyas in the previous Manvantara. Twelve Suns with Five Feet in the descent of Agni, also has Planets, Time, and Rays.
As we saw in X.130, Devas were worshipped for a hundred years when only Pitrs existed. In this "mental time", it was Agni Vaisvanara being the one who was doing the honors. He died, and was blasted or shattered to pieces in our world, so, i. e. Samsya loved sixteen rivers up to at least Sita in the Tarim Basin.
So when Vishnu is sort of awkwardly thrown in as both something solar and as the "creator", it is different because it is not in the material sense, but as consciousness. The Trivikrama is any and all consciousness which has arisen in the three worlds, and his overall hypostasis must have something to do with Dharma, which is not Rta, because it has more to do with interacting with other fields of consciousness.
Vishnu is mostly Noumenal, and so Agni Vaisvanara is one's own type of intercessory priest who recovers and repairs "parts" of Agni to make it whole, at the same time awakening and developing the Dharmic intent of Vishnu consciousness.
If successful, one has or joins Rudra.
That is how a type of Trinity is meaningful and fairly simple. It does not exactly start with Brahma or Purusha, it definitely has Vishnu in the middle, and it ends with Rudra rather than Shiva. Who the "first person" should be is rather difficult to determine, they may all be metaphorical and allusive. Hiranyagarbha is not the worst idea, although it does not convey the sense of embodied mantra; the process is descending on levels that require new operatives such as Prajapati and Tvastr. It is correct that a Sage's name connects Manu Vaivasvata and Kasyapa, which, obviously, does not make him, personally, the "first person", that would be absurd.
Buddhism definitely responds to the Tri Murti usually showing the rarefied third person, Rudra Mahesvara:
When one has purified the tenth level, one acquires immense and infinite dhāraṇis and upāyas, one realizes all the pratisaṃvids and all the vaśitas, one becomes Maheśvaradevaputra, one is also the support of all the universes.
I did not know this apparently is not Hindu, in Buddhism we use Brahmavihara:
four limitless minds (apramānacitta)
“four practices”
'sublime' or 'divine abodes'
where again the "brahma" is not really quite a personal name. It could be generic for "the practitioner" or "use of mantra" with the intent of "sadhya" or that these are benefits that can be accomplished. These are the necessary components of a divinized state of being.
The Sadhya class has minimal literary depictions; they appear again while hooking to Vedic characters in the section on Pitrs:
I shall describe the sets (of Pitṛs) having Prabhā (lustre) as their forms, O excellent Brāhmaṇa (?)
85. Those Kāvyas, the sons of Agni Kavi (?), are the Pitṛs born of Svadhā. They are the Pitṛs in the celestial worlds shining with the luminary bodies. They have great brilliance.
86. In holy rites causing the development and flourishing progress and fulfilment of all desires the Brāhmaṇas worship them. Their mental daughter is well known as Yogotpatti.
87. She was given in marriage to Śukra by Sanatkumāra. She became well renowned as Ekaśṛṅgā. She caused the increase in the fame and renown of the Bhṛgus.
88-89. Those worlds which have rays within are stationed in the heaven enveloping everything.
These are the sons of Aṅgiras formerly nurtured and developed by the Sādhyas. Those Pitṛs are declared as Upahūtas. They shine in the heaven; seven groups of Kṣatriyas who seek benefit, worship them.
90. Their mental daughter is well known by the name Yaśodā. She is considered as the queen mother of Khaṭvāṅga the noble-souled king.
The supposedly Upanishadic Warriors have just been grouped with Angiras and the Sadhyas.
Now it will take a swipe at Rg Veda and we want to be careful about whether this degrades everything:
93-94. (?) The Pitṛs named Ājyapās are the sons born of Pulaha who was born of Kardama, the Prajāpati. They reside in those worlds which can go wherever one desires. They move about in the sky in various forms and shapes. The groups of Vaiśyas who seek benefit worship these Pitṛs in Śrāddha.
95. Their mental daughter is well known by the name Virajā. She was the chaste wife of Nahuṣa and the mother of Yayāti.
96. The Pitṛs named Sukālas are the sons of the noble-souled Vasiṣṭha, son of Hiraṇyagarbha (Brahmā). The Śūdras worship them.
97. Those worlds where they stay in the heaven are Mānasa by name. Their mental daughter is Narmadā, the most excellent river.
98. She sanctifies the living beings as she proceeds along the Dakṣiṇāpatha (southern tract and territory). She was the wife of Purukutsa and the mother of Trasaddasyu.
99. It is after accepting these that Manu the lord of the Manvantara initiates the Śrāddha rites everywhere.
It's of course a little weird, hard to tell who is intended to be human. Maybe weirder to think of Arya kings as "wedded" to the southern Narmada River.
Rudra is reborn in each of these Manvantaras, and Agni and the Pitrs are the only thing that stays the same.
Individuals change names, classes change jobs, for example Sadhyas are now Adityas, everything else is a flux besides Agni and Pitrs.
So those are two branches that use his two wives, Svaha and Svadha, for the ending of mantras. They are his power or, i. e. Svaha carries mantras to Devas, Svadha to the Pitrs, Sraddha Rite, which upon examination is about Time rather than ancestors. Agni shows manifested units of time, the day, year, etc., whereas Pitrs are much like Father Time, duration in the abstract.
Most streams of Purana have dissipated all this, such as:
Sādhya (साध्य) refers to a group of deities that was once worshipped in ancient Kashmir (Kaśmīra) according to the Nīlamatapurāṇa.—Various groups of the deities like Ādityas, Vasus, Sādhyas, Viśvedevas and Maruts have their place in the pantheon of the Nīlamata but nothing significant is said about them.
Or they may be found shuffled in to Shiva Ganas that have nothing to do with this.
Where discussed, they may include:
Arthasiddhi
Brahmāṇḍa-purāṇa II. 24. 27; 38. 3.
and importantly:
Viṣṇu, Nārāyaṇa, lying in sleep in the vast mass of water.*
* Vāyu-purāṇa 23. 108.
live in Bhuvarloka; Nārāyaṇa, their overlord
in the [Śatapatha-brāhmaṇa] their world is said to be above the sphere of the gods; according to Yāska [Nirukta, by Yāska xii, 41] their locality is the Bhuvarloka or middle region between the earth and sun;
in the later mythology they seem to be superseded by the Siddhas
The easily-copied rosters of Sadhyas are:
Manas, Mantṛ, Prāṇa, Nara, Pāna, Vinirbhaya, Naya, Daṃśa, Nārāyaṇa, Vṛṣa, Prabhu
Mana, Anumanta, Prāṇa, Nara, Apāna, Vīryavān, Vīti, Naya, Haya, Haṃsa, Nārāyaṇa, Vibhu, and Prabhu
The latter, from Brihadaranyaka Upanishad, is in the context that they take birth at will, consciously. The same group of entities changes names and kingdoms; the twelve souls have continuity. And so they remember that they once were, on the ideal or ideational plane:
Prāṇa, Apāna, Udāna, Samāna, Vyāna, Cakṣus, Śrotram, Rasa, Ghrāṇa, Sparśa, Buddhi and Manas.
There for example is Mind's Eye, Caksus, which is unlike Indra, because ordinary vision requires a physical eyeball and a psychological response to stimulus, may be easily tricked. This is incorporeal vision that represents Perfect Sight.
"Later mythology" means the Sadhyas appear in Mahabharata numerous times, but, barely have any references in Bhagavata Purana.
"Narayana" is in Rg Veda as the author of Purusha Sukta. That's it.
The famous name Narayana is split like a wishbone with substantially different lore in Bhagavata and Brahmanda Puranas.
Devi Bhagavata Purana truncates the "race of Dharma" to:
Hari, Kṛṣṇa, Nara and Nārāyaṇa
And speaks of Sage Narayana, who was also a target of alarmed, paranoid Indra.
However the name appears in over 140 chapters.
Notice the osmosis of author:
The notion of the Virāṭ Puruṣa is evidently a development of the idea in seed form, in Puruṣa sūkta of Ṛgveda. The Virāṭa Puruṣa is otherwise called Nārāyaṇa in the Bhāgavatpurāṇa.
It was one person, who wrote one hymn, which can be shown as laterally attached to at least two more. Inter-textuality is the way to evaluate the entire Sanskrit ethos. It is not quite "plagiarism" as a type of theft, it is a way to confirm, support, or antagonize and reject. It is an intentional re-use, rather than an attempt to appear as the original.
Of course, in many cases, the name of the author is because they are an ardent follower of the subject deity. Because Narayana has not contributed any other hymns, then, that is a decent argument that Narayana is an identity of Purusha, perhaps even a better personal name of it.
That is pretty much what Narayana Upanishad of Krishna Yajur Veda says:
The Ṛgveda teaches this.
Nārāyaṇa is the only one that is stainless, sinless, changeless, and unnameable, and that is pure and divine. There is no second. Whoever knows Him thus, becomes Viṣṇu Himself. The Yajurveda teaches this.
It does not clearly mention Sadhyas or Visvedevas.
Narayana is also substantial in Chandogya Upanishad. The chronology and authorship of Chandogya Upanishad, along with the Brihadaranyaka and Kau****aki Upanishads, is further complicated because they are compiled anthologies of literature that must have existed as independent texts before they became part of these Upanishads.
Scholars have offered different estimates ranging from 800 BCE to 600 BCE, all preceding Buddhism.
The more intricate Mahanarayana Upanishad, whose largest edition is also in Krishna Yajurveda, is later, and functions similarly to a Saman:
These relative chronology estimates date the text to second half of 1st millennium BCE.
The text extracts, repeats and integrates the hymns from the Vedic texts. For example, its first ten chapters reference and include hymn fragments or entire hymns from Rigveda 1.18, 1.22, 1.164, 2.3, 4.58, 5.82, 9.96 and 10.81, Yajurveda 32.1 through 32.4, Atharvaveda 10.8.13.
The chapter 2 of the text gives, for example, an elaborate version of the Rigvedic Gayatri mantra.
Stating the obvious, the major effort of the work is balance with Rudra, and the general page omits I.99 and Durga Sukta.
So, yes, one could reasonably speculate the Upanishad must have had some kind of background by 1,000 B. C. E.; as to whether you can stretch that to archaically beyond the Vedas, I am not sure. If we think about this for a minute, it means Mahanarayana Upanishad was quite possibly cutting-edge when Ashoka took over India.
If Rg Veda does not go into enough detail to explain any of this, and, Brahmanda Purana does, this is how it would characterize the second person of the Trinity, the sustainer and protector:
Vishnu is an Aditya and the youngest Deva.
Narayana is a Sadhya, a Deva that is so supreme it is beyond the Thirty-three Devas, it has a continuous memory through the Manvantaras. In our world, he is a son of Dharma.
It is also possible that Sage Narayana was a sadhya, that is, a highly realized practitioner, an Atharvan.
In terms of identity, nothing is more potent than Devi Suktam--*I* am...she starts with four classes, i. e. Rudras, Vasus, Adityas, Visvedevas, then names a few individuals, then a trio of Adityas:
tváṣṭāram utá pūṣáṇam bhágam
Written by Vak, who is Vak, or Vak Viraj, counterpart of Brahma Viraj or Purusha or Purusha Suktam.
That is why these male and female sounding hymns are both simultaneously true, and so is the Hiranyagarbha Suktam.
She is counted in a compilation of Vedic RshikA:
GhoshA (Kakshivati, Rgveda 10, 39),
Sraddhã (KAmAyanI,10, 151),
SikatA (NivAvarI, 9, 86),
Agastya-svasãA(10. 60),
SArpa rAjñI (10, 189),
IndrasnushA(Vasukra-patniI 10, 28),
GodhA (10, 134),
Nadi (3,33),
LopAmudrA (1, 179),
ViSvavArA (AtreyI , 5, 28),
VAk (AmbhranI, 10, 125),
YamI (VaivasvatI, 10, 10),
SASvatI (AngirasI, 8, 1),
SaramA (DevaSunI, 10, 108),
SUryA (SAvitri, 10, 85).
SachI (PulomI, 10, 159),
JuhU (Brahma-jAyA, 10, 109),
DakshinA (PrajApatyA 10, 107),
Aditi (DAkshAyanI, 10, 72),
RAtri (Bharadvaji, 10,127),
RomaSA (Brahma-vAdiinI, 1, 126 and 1 27) and
ApalA (8, 7)
A few of those are a little sketchy; Nadi are the deities of III.33 who have this modest translation of Deva Yoni:
we are flowing to the receptacle which has been appointed by the deity
As soon as we tap in to what is going on with Rishika Vak, this metastasizes and magnifies and will bring us back to where we are. Will newly post what this is so far.
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