A note on "missing syllables" in Rik verses:
One often encounters instances of "missing syllables" in Rigvedic mantras. A gāyatrī pāda should have 8 syllables but you'll only see 7. A kakubh meter is supposed to have 3 pādas with 8-8-12 syllables and you'd find 11 in the 3rd line
There's an endeavor to metrically restore the Rigveda in Indological circles. Some strategies used are dissolution of sandhi, making words like indra, sūrya etc. as trisyllabic.
On the other hand it's useful for an insider to be aware of what happened within the tradition. I this context, one should look at panchavimsha brāhmaņa of sāmaveda - 1.3.17 to 1.3.23.
The brāhmaņa specifically calls out the (a) sāmans sung in prātassavana of a somayaga - (commentator gives the gAyatrI RV 9.11.1 on which bahishpavamana is sung) (b) āmahīyava sāman sung on the gāyatrī RV 9.61.10 (c) vāmadevya pŕṣṭa stotra sung on 4.31.1 - 3 and
(4) samiṣṭa sāman sung on the 3 gāyatrīs SV 2.39 - 41. They all miss one syllable. In a typical brāhmaņical fashion, it explains that, "there is a gap" and from "gap indeed a fetus is born"; "from the gap the inhalation and exhalation occur". It also cites the yajñāyajñīya
Saman sung on the satobŕhatī RV 8.4.13 that 2 syllables are missing. One in the 3rd pAda with 11 instead of expected 12 and 7 instead of 8 in the 4th, which the brāhmaņa explains as something needed for the emission of the prāņas.
The whole point is that the sāmaveda already presupposes the Riks with missing syllables and metrical restoration for us is an intellectual curiosity (irrespective of how much ever sympathetic we might be towards the endeavor).
It should be ShaDvimsha not panchavimsha.
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A speculation on AV pAThabheda of the puruSha sukta Rik:
Purusha sukta is found in all the 4 vedas - RV 10.90, Taittiriya Aranyaka 3.12, Vajasaneyi 31.1, SV 6.4 and AV 19.6. It's also quoted in the kAThaka brahmana fragments. Despite the deviations in words, the number of mantras
All except AV, have "sahasrashIrShA puruShaH". AV alone, (both vulgate and paippalada) has "sahasrabAhuH puruShaH". IMO, this is not accidental. Granting that the compilation and consolidation of AV corpus still needs close study, there definitely was a phase where AV was
Systematizing as "kshatra veda" - refer Kaushika for the copious rAjakarmANi (royal sacrifices). IMO it is in this phase, the variant of "thousand armed" in AV crept in from "thousand headed" puruSha. After all "bAhU rAjanyaH kR^itaH" - arms of puruSha are associated with royalty
A short note on shrauta fire reference in Atharvaveda's Kaushika sutra:
Kaushika sutra of AV, also called Samhitavidhi is not merely a grihyasutra. It deals with application of AV materials- rites for pacification, growth, royalty, women, medicine and black magic.
In paribhasha sutras section, Kaushika displays awareness of materia ritualis of shrauta rites. But in a rite call "samudra karman" he literally names gArhapatya.
The 3 agnis if sattra are used. The paristarana is done with the grass of darbha, sarcostemma (soma substitute) and hemp are used. The sukta "mamAgne varcho" from AV vulgate is used. Havis is cooked in garhapatya (Commentator says this is rice cooked with the milk of a cow
Viṣņu as a wielder of Chakra is pretty well known to modern H and well attested in puranic stories. However in the vedic texts, this aspect is generally wanting. So, what is the earliest reference to "Vishnu with the wheel"? Tentatively, I posit Samaveda's Shadvimshabrahmana.
For interesting omens and portents- statues of Gods weeping, laughing, dancing, blinking; rivers flowing in opposite direction; coals fall from horse's tail; kabandha appears in the sun;
To pacify these, a sthālīpāka with idam viShNur vichakrame is offered followed by ghee oblations with vishNave svAhA; sarvabhUtAdhipataye svAhA; chakrapANaye svAhA; IshvarAya svAhA; sarva pApa shamanAya svAhA; are offered. SAman on the same verse is sung 108 times.
Problem: If you accept the proposition that a deity you worship is a later day addition to H pantheon, and perhaps even inspired by a contact with foreign tribe, how can you continue to worship without slipping into cognitive dissonance?
@halleyji please let me know if I captured the problem reasonably accurately.
A very short remark on svasti puņyāhavāchanam. This is a preliminary ritual done before Main rituals, where an even number of brāhmaņas are invited, a kalaśa is installed with due decoration, water is filled, perfumes, gems, gold, herbs, and seeds are added.
Varuna is invoked in the kalaśa. A japa of various mantras (typically around the themes of purification and auspiciousness) is done. I've examined prayoga manuals of all the 4 vedas as well as the vasudeva puņyāhavāchanam of pāñcharātrikas. Only in the pancharatra deployment,
Sudarshana is invoked and the chakra mudra is shown on the kalasha. A long shloka to vāsudeva and other pāñcharātra deities replace the vedic mantras, though the vedic śānti mantra tacChamyo is recited in the end.
Thread on origin and evolution of 7 Rishis. Credit to the linked tweet that spurred a discussion in a private group where certain questions were raised. 1. What's the origin of the concept of 7 Rishis? 2. How did it evolve over time? 3. Who were the 7 Rishis?
4. Is there a canonical set of 7 Rishis? If so, why the names keep changing across texts?
These are interesting questions and Rigveda should be the last place one would typically look. Even the term saptarishi is sparse in RV (1 or 2), but that's where I wanted to start.
Given that the reference itself is sparse, obviously the members of the 7 would be absent. I wanted to do a sanity test. "Do not assume who or what is a Rishi but empirically look at RV data and see what shakes out". And some interesting observations did shake out.