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Rig Bhashya 1 Rig Bhashya 1 E-BOOK ON Rig Bhashya Of Sri Madhvacharya Introduction By Prof K.T.Pandurangi E-Book Published by : Tatvavada.Org Type Set by : Sri Harsha Kolar & Sri Shashidar Magadi, USA Contributed by: Sri Madhusudana Pandurangi -Bangalore www.tatvavada.org Rig Bhashya 2 Introduction Rgveda Samhita is oldest literary document of Mankind. It is a work of multi-dimension. It is poetry, philosophy, mythology and culture. Yaska identifies three layers of its import viz. Yajnika, Aitihasika and Adhyatmika. It is recited from the time immemorial generation after generation. It is carefully preserved. In order to preserve it in perfect form a graded method of recitation as Samhita, Pada, Karma, Jata and Ghana is evolved. Even now it is recited in these grades by a select group of Veda Ghana Pathins. In respect of its meaning, a debate is raised in the Mantradhikarana of Jaimini Sutras whether Vedic hymns are meant only for the Japa, Parayana etc holy recitation or the meaning of these hymns is to be taken into account when these are employed in sacrifice. It is concluded that the meaning of the hymns has to be taken into account. The arguments for and against this issue are given in detail in the Rgbhasya bhumika of Sayana. Sri Raghavendra tirtha has nearly summarized the Purvapaksa and siddhant of Mantradhikarana in his Bhatta Sangraha under: eva◊ tribhi nayai vidhisam abhivy¤hrat¤rthav¤dacint¤ k‹t¤ | adhun¤ vidhibahirbhÛtam antraviËayacint¤ kriyate iti v¤ vidhyekav¤kyatvena arthav¤dafiabd¤n¤◊ dharm e pr¤m ¤‚ye'pi m antr¤‚¤◊ tadabh¤v¤t na pr¤m ¤‚yam ity¤kËep¤dv¤ sa„gati | uru p‹thasva ity¤di m antra y¤gaprayogeËu uccaryam ¤‚a kim addaË̤rtha uta arthaprak¤fianena ddaËÌartha iti sandeha | he puroȤfia tvam uru vifi¤lat¤ yath¤ bhavati tath¤ prathasva prasara iti m ant¤rtha | m antro y¤gaprayogeËu ucc¤ryam ¤‚a addaËÌam eva janati | na tu arthaprak¤fianam api | na ca karm ¤nuËÌh¤nopayuktapad¤rth¤n¤◊ jʤn¤ya m antrai arthaprak¤fiana◊ k¤ryam iti v¤cyam | uru p‹thasveti puroȤfia◊ prathayati iti viniyojakabr¤hm a‚a - v¤ky¤din¤pi tajjʤnasam bhav¤t addaË̤rtha eva m antra iti pÛrvapakËa | siddh¤ntastu | arthapraty¤yanasya ddaËÌaprayojanasya sam bhave keval¤ddaËÌakalpan¤yog¤t anuËÌheya pad¤rdhasm ara‚asya anyata sam bhave'pi m antre‚aiva anuËÌheyapad¤rthasm ara‚a◊ sam p¤dya tadanuËÌh¤ne addaËÌavifieËakalpan¤t arthapraty¤yak¤ eva m antr¤ prayogeËu ucc¤ryam ¤‚¤ iti | www.tatvavada.org Rig Bhashya 3 @v< iøi¡> nyE> ivixsmi¡Vya˜tawRvadicNta k£ta, Axuna ivixb ih ¡URtm— iv; yicNta i´ yte #it va ivXyekvaK yTven AwRvadz Bdana< xmeR ÿ ama{ye= ip m— a[ a< td¡avat! n ÿ ama{yimTya] ep aŒ a s¥ it>, % · p &wS v #Tyaid> m— > yag ÿ yaeg e; u % µ yRma[ > ikm∆Í awR> % t AwRÿ kaz nen ∆Í wR> #it sNdeh >, h e p uraef az Tv< % · ivz al ta ywa ¡vit twa ÿ wS v ÿ sr #it mNtawR>, m— ae yag ÿ yaeg e; u % µ ayRma[ > A∆Í mev j nit, n tu AwRÿ kaz nmip , n c kmaRnuÎ anaep yu¨ p dawaRna< } anay m— E> AwRÿ kaz n< kayRimit vaC ym!, % · p &wS veit p uraef az < ÿ wyit #it ivinyaej k‹ aÙ [ - vaK yaidnaip tJ } ansM¡vat! A∆Í awR> @v m— > #it p UvRp ] >, is« aNtS tu, AwRÿ TyaynS y ∆Í ÿ yaej nS y sM¡ve kevl a∆Í kLp nayaeg at! AnuÎ ey p daxRS mr[ S y ANyt> sM¡ve= ip m— e[ Ev AnuÎ eyp dawRS mr[ < sMp a* tdnuÎ ane A∆Í ivz e; kLp nat! AwRÿ Tyayka @v m— a> ÿ yaeg e; u % µ ayRma[ a> #it, Purvapaksin argues that the recitation of hymns at the sacrifice is meant to generate adrsta. The meaning of the hymns need not be taken into account. The import of the hymn is separately conveyed by Brahmana Vakya which states its Viniyoga. Therefore, the hymn need not convey its meaning. The Siddhantin points out that it is not proper to resort to adrsta when drsta phala is available. Revealing devata or dravya by way of its meaning is the drstaphala of employing a hymn in the sacrifice. Therefore, the meaning has to be taken into account. Hence, the meaning is conveyed by the hynm concerned. This discussion relates to the question of taking into account the meaning of the hymns when these are employed in the sacrifice. The larger question whether it is necessary at all to know the meaning of the Veda or these are meant only for Japa, parayana etc. holy recitation is raised in the very first Sutra viz ath¤to dharm ajijʤs¤ (Awatae xmRij } asa)Under this Sutra the import of the injunction sv¤dhy¤yo adhyetavya (S vaXyayae AXyetVy>) is discussed. Sv¤dhy¤ya (S vaXyay) means kram avifieËa vifiiËÌavar‚ar¤fii (´ mivz e; iviz Í v[ Rraiz >) www.tatvavada.org Rig Bhashya 4 ie veda, adhyayana (ved, AXyyn) is gurÛcc¤ra‚¤nucc¤ra‚a (g u‚ µ ar[ anuµ ar[ ). The question raised here is, sv¤dhy¤yagocar¤dhyayanena svarga◊ bh¤vayet uta arthajʤna◊ bh¤vayet (S vaXyayg aecraXyynen S vg ô ¡avyet! % t AwR} an< ¡avyet!,) Whether the study of veda leads to svarga (S vg R) or arthajʤna (AwR} an) which is required to perform the sacrifice. Purvapaksin argues that since the purpose to be served by knowing the meaning of the Veda could be served in other ways, it is not necessary to know it. Therefore, svarga (S vg R) is the result of the study of Veda. The comprehension of the meaning of Veda is not necessary. The Siddhantin points out that it is not sufficient if the procedure and other details of the sacrifice are known by other means. It is mandatory to know them through Veda only. Therefore, the meaning of Vedas must be comprehended. The injunction sv¤dhy¤yo adhyetavya is (S vaXyayae AXyetVy>). It is a mandatory injunction. The Vedas convey the meaning and its comprehension is a necessary requirement for performing the sacrifice. The importance of comprehension the meaning of Veda is repeatedly stressed by Yaska quoting the relevant passages from Veda itself. sth¤‚uraya◊ bh¤rahara kil¤bhÛdadh‡tyaveda◊ na vij¤n¤ti yo'rtham | yo'rthajÊa it sakala◊ bhadraficute n¤kam eti jʤnavidhÛtapapm ¤ || S wa[ ury< ¡arh r> ikl a¡UdxITyved< n ivj anait yae= wRm!, yae= wR} #t! skl < ¡Ã  ute nakmeit } anivxUtp Pma. He who only studies the recitation of Veda but does not know its meaning is like the trunk of a tree that carries the heavy load without enjoying the flowers and fruits. On the other hand he who knows the meaning of Veda attains the heaven getting rid of his sins. yad g‹h‡tam avijʤta◊ nigadenaiva fiabdyate | anagn¤viva fiuËkedho na tajjvalati karhicit || ydñ g &h Itmiv} at< ing denEv z B* te, AnÆ aivv z u:kexae n tJ J vl it kih Rict!. The Veda if only studied without knowing its meaning will not shine like a dry wood put in a place where there is no fire to kindle it. uta tva pafiyan na dadarfia v¤cam | uta tva fir‹‚van na fir‹‚otyen¤m | www.tatvavada.org Rig Bhashya 5 3 t Tv> p Z yn! n ddz R vacm!, % t Tv> Á &{vn! n Á &[ aeTyenam!, uta tvasm ai tanva◊ visasre j¤yeva patye | ufit‡ suv¤s¤ (‹ sa◊ 10-7-4) % t TvS mE tNv< ivsÓ e j ayev p Tye, % ZtI> suvasa> (\ s< 10-7-4) One does not really see the Veda even though he is looking for it. One does not really hear the Veda even though he has lent his car. (This is because; these have studied the Veda without knowing its meaning.) However, Veda reveals itself to him who knows its meaning like a beloved approaching her husband. In the first line of the above hymn those who merely study the recitation of Veda but do not know its meaning with the help of Vyakarana etc Vedangas are referred to as pafiyan na dadarfia (p Z yn! n ddz ). In the second line those who study the recitation, study the Vyakarana etc angas but still do not study the Purvamimansa that helps to understand the purport of the Veda are referred to as fir‹‚van na fir‹‚oti en¤m (Á &{vn! n Á &[ aeit @nam!) Finally those who study Veda with the help of Vedanga and Purvamimansa and understand its meaning are referred to in the last two lines and praised. This hymn is quoted by Yasaka to highlight the importance of the comprehension of the meaning of Veda. Sayana explains this hymn in Rgbhasya bhumika as under: 1) eka puruËa p¤Ìham ¤traparyavasita vedarÛp¤◊ v¤ca◊ pafiyannapi na sam yak pafiyati | ekavacana bahuvacan¤divivek¤bh¤ve p¤Ìhafiuddherapi kartum afiakyatv¤t | v¤yum eva svena bh¤gadheyena upadh¤vati sa eva ena◊ bhÛti◊ gam ayati ¤dity¤neva svena bh¤gadheyena upadh¤vanti ta eva ena◊ bhÛti◊ gam anti (tai sa◊ 2-1 1-1) ity¤dau avyutpanna katha◊ p¤Ìha◊ nificinuy¤t | 1) @k p u· ; > p aQ maøp yRvist> ved‚ p a< vac< p Z y“ ip n sMykñ p Z yit, @kvcn b Ô vcnaidivveka¡ave p aQ z u« erip ktuRmz K yTvat!, vayumev S ven ¡ag xeyen % p xavit s @v @n< ¡Uit< g myit www.tatvavada.org Rig Bhashya 6 AaidTyanev S ven ¡ag xeyen % p xaviNt t @v @n< ¡Uit< g miNt (tE s< 2-1 1-1) #TyadaE AVyuTp “ > kw< p aQ < ini nuyat!, .) anya kaficid arthajʤn¤ya vy¤kara‚¤dya„g¤ni fir‹‚vannapi m ‡m ¤◊ s¤r¤hity¤den¤◊ vedarÛp¤◊ v¤ca◊ na sam yak fir‹‚oti | y¤vavo'fic¤n pratig‹‚h‡y¤t t¤vato v¤ru‚¤n catuËkap¤l¤n nirvapet (tai sa◊ 2-3-12- 1) ityatra vy¤kara‚am ¤tre‚a pratig‹h‡tu iËÌa prat‡yate | m ‡m ¤◊ s¤y¤ntu ny¤yena g‹h‡tu iti nir‚‡tam (jai sÛ 3-4-30 ) tasm ¤dubhayavidham api avidv¤◊ sa◊ prati evam ¤ha | ya pum ¤n vy¤kara‚¤dya„gai svafiabd¤rtha m ‡m ¤◊ say¤ca t¤tparya◊ ca fiodhayitu◊ prav‹tta tasm ai veda svak‡y¤◊ tanu◊ visasre | 2) ANy> ki dñ AwR} anay Vyakr[ a* ¥ ain Á &{v“ ip mIma<saraih Tyadena< ved‚ p a< vac< n sMykñ Á &[ aeit, yavvae=  an! ÿ itg &{h Iyat! tavtae va· [ an! ctu:kp al an! invRp et! (tE s< 2-3-12-1) #Tyø Vyakr[ maøe[ ÿ itg &h Itu> #Í > ÿ tIyte, mIma<saya<tu Nyayen g &h Itu> #it in[ IRtm! (j E sU 3-4-30 ) tS ma¬ ¡yivxmip AivŒ a<s< ÿ it @vmah , y> p uman! Vyakr[ a* ¥ E> S vz BdawR mIma<syac taTp yô c z aexiytu< ÿ v&º > tS mE ved> S vkIya< tnu< ivsÓ e, The scope of the study of Veda extending to the comprehension of its meaning is more clearly states in the passage niËk¤ra‚o dharm a ËaÈa„go veda adhyeya jÊeyafica (in:kar[ ae xmR> ; f ¥ ae ved> AXyey> } ey ) Quoted in pafipafi¤nhika (p Z p z aiNh k) of vy¤kara‚am ah¤bh¤Ëya (Vyakr[ mh a¡a:y).
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