Rivers in Ancient India (study)
by Archana Sarma | 2019 | 49,356 words
This page relates 鈥楽arasvati and marriage ceremony鈥� of the study on the rivers in ancient India as reflected in the Vedic and Puranic texts. These pages dicsusses the elements of nature and the importance of rivers (Nadi) in Vedic and Puranic society. Distinctive traits of rivers are investigated from descriptions found in the Vedas (Samhitas), Brahmanas, Aranyakas, Upanishads and Puranas. The research is concluded by showing changing trends of rivers from ancient to modern times.
Go directly to: Footnotes.
3(c). 厂补谤补蝉惫补迟墨 and marriage ceremony
[The river 厂补谤补蝉惫补迟墨 in the Atharvaveda-蝉补峁僪颈迟腻, (c): 厂补谤补蝉惫补迟墨 and marriage ceremony]
The fourteenth 办腻峁囜笉补 of the Atharvaveda蝉补峁僪颈迟腻 contains two 蝉奴办迟补蝉, of which the first dealing with itself to the teachings for the bride. The main object of the first 蝉奴办迟补 is the ceremony of marriage in general, and more especially the wedding of 厂奴谤测腻, the daughter of the Sun who is regarded as the typical bride whose nuptial ceremonies are to be the pattern of marriages on earth.[1] 厂奴谤测补 has been described as going to the house of her husband with her full bridal preparation.[2] The 蝉奴办迟补 then describes the chariot used in the marriage,[3] the gifts, etc.[4]
The second 蝉奴办迟补 undertakes to import teaching for the bride. She is instructed to follow and serve her husband taking him as if he were 痴颈峁ａ箛耻 himself. It is also said that 厂补谤补蝉惫补迟墨 and 厂颈苍墨惫腻濒墨 grant offspring and favour with goods fortune.[5] The bride is directed to worship Agni at first then 厂补谤补蝉惫补迟墨 and lastly the fathers of the family.[6] She should worship the gods, sitting on the skin of the deer laid down on the grass.[7] Moreover, 厂补谤补蝉惫补迟墨 plays a significant role in marriage ceremony.
厂补谤补蝉惫补迟墨 is also associated with the protection of an embryo. In the 峁歡veda蝉补峁僪颈迟腻, both 厂补谤补蝉惫补迟墨 and 厂颈苍墨惫腻濒墨 have been invoked to grant progeny. This type of invocation is found in the Atharvaveda蝉补峁僪颈迟腻 also, which bears a great significance.The twenty fifth 蝉奴办迟补 of the fifth 办腻峁囜笉补 of Atharvaveda蝉补峁僪颈迟腻 furnishes valuable information about the sustenance of the embryo. It contains thirteen mantras. The first mantra[8] describes how the embryo comes into existence. It takes birth from the virility of a being mixed with the fundamental principles of creation, viz. the earth, water, fire, sky and air. Man鈥檚 virility deposits in women鈥檚 womb, grows, into a child within the prescribed period.[9]
The following few mantras invoke various gods and goddesses to protect the embryo against different quarters they represent. 笔峁泃丑颈惫墨 is said to bear the embryo against different quarters they represent. 笔峁泃丑颈惫墨 is said to be great and to bear the embryos of all beings.[10] Similarly like 厂颈苍墨惫腻濒墨, 厂补谤补蝉惫补迟墨, the 础艣惫颈苍蝉,[11] Mitra-痴补谤耻峁嘺, 叠峁沨补蝉辫补迟颈, Indra, Agni and 痴颈诲丑腻迟峁�,[12] who are prayed for progeny. Divinities have close association with the embryo.[13]
Besides these, 厂补谤补蝉惫补迟墨 has been entreated to provide a man with vital airs and breathe.[14]
S膩ya峁嚹乧膩rya explain this as鈥�
ap膩n膩ya ap膩nav膩yave/ mukhan膩sikabhya峁� bahirvinirgatasya sam墨ranasya punaranta岣� prave艣a岣� ap膩nanavy膩p膩ra岣�/vy膩n膩ya vividham ananam 奴rdhv膩dhov峁泃tiparity膩gena tasya sam墨ra峁嘺sya avasthana峁� vy膩na岣|[15]
It means that the seven 峁涐梗is are residing in our body. They represent various parts of the body, viz. the eyes, ears, nose and mouth. They also represent the skin, eyes, ears, tongue, nose, mind and intellect. These seven 峁涐梗is are the seven organs of the human body. Therefore, they are described as the protectors of the human body. They are taken to be the divine.
Footnotes and references:
[1]:
cf.,Griffith鈥檚 note on Ibld., 14.1 p.159
[3]:
Ibid., 14,1.10-12,14,16
[4]:
Ibid.,14.1.13
[5]:
[6]:
yad膩 g膩rhapatya峁僡saparyait p奴rvamagni峁� vadh奴r墨yam | adh膩 sarasvatyai 苍腻谤颈 pit峁沚hya艣ca namaskuru|| Ibid., 14.2.20
[7]:
Ibid., 14.2.22-24
[8]:
Ibid., 5.25.1
[10]:
[11]:
驳补谤产丑补峁� dhehi sin墨v膩l墨驳补谤产丑补峁� dhehi sarasvat墨 | 驳补谤产丑补峁� te a艣vinobh膩 dhatt膩峁� pu峁arasraj膩Ibid || Ibid., 5.25.3
[12]:
驳补谤产丑补峁� te mitr膩varu峁嘺u 驳补谤产丑补峁� devo 产峁沨补蝉辫补迟颈岣� | 驳补谤产丑补峁� ta indra艣c膩gni艣ca 驳补谤产丑补峁� 诲丑腻迟腻 dadh膩tu te || Ibid., 5.25.4
[13]:
[14]:
ap膩n膩ya vy膩n膩ya pr膩n膩峁噛a bh奴ridh膩yase | sarasvaty膩 uruvyace vidhema havi峁Ｄ� vayam || Ibid., 6.41.2
[15]:
S膩ya峁嚹乧膩rya鈥檚 com., on Ibid |