It is also recited in daily ritual after Varuna is invoked into the holy pot. Reciting this Vedic hymn while taking bath brings immense Punyam, removes sin committed by knowingly or unknowingly accepting gifts from those who have sinned. A dedicated decent lifestyle, self-discipline, righteous path were given utmost importance in Vedic period. Cruelty and Sins were taboo and the society was well structured based on ethics.

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January 31, by nvedaakendra Abstract Yajurveda is practical Manual containing many measures to get rid of sins. It says the chief measure is through worship which is form a sacrifice, Yajna..

For any worship purity and suddhi is required. This Veda gives mantras and suktas to fulfill that end. Suddhi is a putatva and brings eligibility to the worshipper. In this strain, the bath is regarded as the measure for bahya suddhi and later antah suddhi. Among several mantras that yajurveda and the literature that followed it, contains the Agahmarshana Sukta which is important. It occurs in the Mahanarayana Upanishda that belongs to Krishna Yajurveda. Among Upanishads, this Upanishad has acclaimed a noble place as it covers many topics f common interest and utility.

It adds to the religious distinction. It is contribution for many other things regarding the spiritualization. This paper discusses the Aghamarshana sukta. The text and the paraphrase of the meaning of the tex are included in the paper.

There are comments and suggestions. It is pointed that the water, devata , the durva grass and the mruttika add to the bath.

They are divine and possess magical powers too. It is through them spiritual purification is attained. The same is elaborated in detail. Aghamarshana sukta is found in the Taittiriya Aranyaka of KrishnaYajurveda. It is a part of the Mahanarayana Upanishad which is one of the most important Upanishads.

The Sukta is also called malapakarshana sukta meaning a hymn to remove the sin, dirt, and different doshas from us. Its recitation has a magical effect. Its upasana is a gain and comfort. This sukta is also called as Varuna Sukta, a hymn addressed to Lord Varuna the guardian of Night and the king of waters. There are some typical verbs and utterences requesting Varuna and his associates like Indra, Agni to remove sin and make the body physically pure.

The expression. Such several atharvanic expressions in this sukta and relevant other suktas of Veda shall help to this effect. We might recite the whole sukta or mantras to our convenience while at bath right in the morning. The main deity remembered and prayers submitted are the Lord Varuna. He is the king of Waters. He is the guardian of night sins and other doshas of beings. He stays in waters and gives room for purity and sanctity. He is a doshapaharakah.

He is a practical deity interested in helping the people devoted to him. He is associated with other deities and they are friendly and supporting. A good coordination and cooperative functioning is excuted by the deity for the promotion of the world and social orders. He is prme deity to whom prayers are submitted while wanting cleansing of the body and attain the spirituality needed for the use of the body.

Here under the text and discussion are represented. I seek shelter in Varuna. Oh Varuna! Please give me sanctity as I implore for the water I use for bath and make it a sacred healing and medicinal water. Please remove all my sins dirt and such of those infectious substances on my person.

I enjoyed which are not admissible asadhu to the health of my person. Yadapam kruram yada amedhyam yadasantam tadapa gacchatat Salutations to Agni, the child of Waters apam garbhah , Indra, Varuna,Varunis. Whatever inauspicious, alarming, infectious, may all that get away from me. These deities are requested to cleanse and remove all contaminations visibly and invisibly contained in the water kept for use of bath or other purposes of cleansing.

May I after climbing the heights of the heaven, reach the brahmaloka and be a resident there at. Here the terms virajah, nirmukta and mukta kilbishah draw our special attention. Viraja means free from mistakes and misshapes. Also those sins sticking to body from the level of outer skin and going upto the bone level of the body. Actually kilbisha as the Veda commentator Mahidhara says it is a kirtibhedakam papam. Yacapsu sa varunah sa punatv aghamarahanah. That Varuna seated within the waters and be remover of my sins in order to sanctify mephysically both internally and externally.

Then comes the mantra Prayer to Rivers, Divine. Imam me gange yamune sarasvati sutudristomagum sacata parushniya asakniyama rud vrdhe vitastayarjikiye srunuhya sushomaya.

May they grant us prosperity and enviable growth and luck. May they make me comfortable to us. Then the mantra: Prayer to the Mother Earth Bhumi prarthana wherein the waters stored and flow: It is said while bath one should smear mud over the body and rubthe entirety of the limbs which would help to remove the dirt settled over the outer skin and the body becomes pure and shining. It is said the mud underneath of the a rivers like Ganges,Yamuna etc.

It is a cure for many ailements of the body. It is in other words called as Mud Bath scientifically recommended in the Ayurveda system of Medicine. Anybody who smears the mud and dips in the waters, he would be freed from pains and illness. Thd body gets lustre and brilliance. It is also a part of general treatment. Such earth, full of mud mruttika is being deified and praised.

A prayer is submitted to Mruttika devata which is onceagain mother Earth onlyin the following stanza. Oh Earth! I keep you on my head. Kindly protect me again and again. Earth is named as vasundhara since she bears, rather contains all gifts to sustain to beings the journey.

Mrittike hana me paapam yanmaya dushkrutam kritam mrittike brahma dattasi kasyapenabhi mantrita. Oh mud, please destroy my sins and that what ever bad I have committed. Oh Mrittika! He filled the same earth upon the earth and made her plenty. In you everything is established. When all powers are vested in you, please guide me and quell all my sins. When thus all my sins are destroyed by you I will get on into the highest world and the state of liberation and mukti.

It could be the kind of brush to use to wash the dirt. But it is a Divinity again in the context of religious bath or such religious observance. Durva is a variety of grass which has the quality to cleanse when rubbed to the body with that.

In bath durva serves like the brush and the mud, mruttika like the soap and of course water to cleanse both. So the bath snana is a composite unit of water , mruttika and the Durva grass. Then only the bath is hygienic and complete according to our implication. Durva also is deity and accordingly its mahat is enlisted hereunder as a part of sampling.

In fact we have many mantras where these two are addressed and the benefits got enumerated in the Yajur veda. Durva is a nitya pavitra vastu. It has ability magically to sanctify other things too. Kandatkandat prarohanti parushah parusah pari evano dureve pratnu sahasrena satena ca ya satenapratanoshi sahasrena virohasi tayahatena papena gacchami paramam gatim. Oh Durva grass! You as grow from branch to branch and knot to kno: also in multiple ways from hundreds to thousand branches, in the same manner you help us to grow in prosperity in thousand and hundred fold.

In view of this I can attain liberation having thus my all sins washed off. When sins are cleared, the purusha becomes suddha. A suddha is eligible for Moksha rather freedom from rebirth. Veda mantras in general focus on cleansing of sins and remain pure always making oneself eligible for divine activities.

In such strain the Aghamarshan sukta and the mantras in it are the path finders to that end. Thus in the Aghamarshana sukta there is the involvement of prayers for the Waters, the Mud and the durva grass. The deities related to these tools for bath are submitted with prayers implying description and abilities. Hereby it is to be noted that in our Vedic life every event we do for ourselves is divine and the divinities stay along with us and help the being to cover the full healthy and active and purooseful life.

In the entire mantras of the Vedas which number to more than now available there is effort to make the being grow lucky long lived happy and prosperous and ultimately attain the paramartha.


Medha SÅ«ktam

Varuna iconography at the 11th-century Rajarani Hindu temple. When you are kindled, you are Mitra. In you, O son of strength, all gods are centered. You are Indra to the mortal who brings oblation. You are Aryaman , when you are regarded as having the mysterious names of maidens, O Self-sustainer.



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