What is the meaning of Ambhrani sukta?

[Guest guest]

Namaste all.

 

Cany any sanskrit knowers help me know the meaning of this Suktam?

 

Rig Veda Book 10 Hymn 125:

ahaM rudrebhirvasubhishcarAmyahamAdityairutavishvadevaiH

ahaM mitrAvaruNobhA bibharmyahamindrAgnIahamashvinobhA

ahaM somamAhanasaM bibharmyahaM tvaSTAramutapUSaNaM bhagam

ahaM dadhAmi draviNaM haviSmatesuprAvye yajamAnAya sunvate

ahaM rASTrI saMgamanI vasUnAM cikituSI prathamAyajñiyAnAm

tAM mA devA vyadadhuH purutrAbhUristhAtrAM bhUryAveshayantIm

mayA so annamatti yo vipashyati yaH prANiti ya IMshRNotyuktam

amantavo mAM ta upa kSiyanti shrudhishruta shraddhivaM te vadAmi

ahameva svayamidaM vadAmi juSTaM devebhirutamAnuSebhiH

yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

ahaM rudrAya dhanurA tanomi brahmadviSe sharave hantavAu

ahaM janAya samadaM kRNomyahaM dyAvApRthivI Avivesha

ahaM suve pitaramasya mUrdhan mama yonirapsvantaH samudre

tato vi tiSThe bhuvanAnu vishvotAmUM dyAMvarSmaNopa spRshAmi

ahameva vAta iva pra vAmyArabhamANA bhuvanAni vishvA

paro divA para enA pRthivyaitAvatI mahinA saM babhUva

 

It would be nice if anyone give references of Sankara's Commentary

on this.

 

Thanks in advance.

[Guest guest]

advaitin, "hindugroups" <hindugroups> wrote:

>

> Namaste all.

>

> Cany any sanskrit knowers help me know the meaning of this Suktam?

 

>

> It would be nice if anyone give references of Sankara's Commentary

> on this.

>

 

        The Griffith translation is at:

 

http://www.sacred-texts.com/hin/rigveda/rv10125.htm

 

 

        The Wilson translation is at: (based on Sayana Bhashya)

 

http://www.hindunet.org/saraswati/rigveda/rvbook10.htm

 

 

        Shankara did not write a commentary on the Vedas.

[Guest guest]

         The Griffith translation is at:

 

> http://www.sacred-texts.com/hin/rigveda/rv10125.htm

>

>

>         The Wilson translation is at: (based on Sayana Bhashya)

>

> http://www.hindunet.org/saraswati/rigveda/rvbook10.htm

==============================================

 

In both translations I couldn't find any apt. menaing for the word "

tamugraM " of the following line that hymn ?

 

// yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM

sumedhAm  //

 

What is meant by  " tamugram " anyway ?  Does this mean Ugra the

rudra by any means ?

 

yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

[Guest guest]

Who is Vak Ambhrani ?  Is she Goddess Lakshmi ,Sarswati or Parvati ?

Dwaitans say she is Lakshmi.  Some may say she is sarswati.

It would be helpful if someone could come up with details.

 

Thank You.

[Guest guest]

advaitin, "hindugroups" <hindugroups.>

wrote:

>

> Who is Vak Ambhrani ?  Is she Goddess Lakshmi ,Sarswati or

Parvati ?

> Dwaitans say she is Lakshmi.  Some may say she is sarswati.

> It would be helpful if someone could come up with details.

>

> Thank You.

>

 

   The following may answer the question:

 

 

http://www.advaita-vedanta.org/archives/advaita-l/2000-

August/001432.html

 

OR   http://tinyurl.com/nkztc   (Himanshu Dave's essay)

 

"The seer of this famous sukta from RigVeda, Vak, daughter of Rishi

Ambhrini, having achieved unity with Brahman, the cause of this

Universe, utters these mantras to express her unity. In me only the

whole of Universe, illusory and subject to suppression like the

silver seen in an oyster, seems like existing. The Maya seems to be

generated as the World by modification. All these described in these

mantras are generated with aloof Brahman as the basis due to this

Maya."

 

[daughter of Rishi ambhRRiNa =  AmbhRRiNI]

 

=============================================================

 

   The following references to Rishikas in Rigveda may be of

interest also:  (compiled by Ken Knight)

 

http://www.advaitin.net/MayainVedas.pdf

 

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)

[Guest guest]

I think vAk is saraswatI. But in rg veda, sarasvatI is also a river.

Not sure if both are same. You may want to try looking at sayana's

commentary on rg veda. I think that would also represent the

traditional advaita point of view or atleast the smarta point of view.

As far as I know, Shankara has not written a commentary on rg veda.

 

 

Lakshminarayana

 

 

advaitin, "hindugroups" <hindugroups> wrote:

>

> Who is Vak Ambhrani ?  Is she Goddess Lakshmi ,Sarswati or Parvati ?

> Dwaitans say she is Lakshmi.  Some may say she is sarswati.

> It would be helpful if someone could come up with details.

>

> Thank You.

>

[Guest guest]

advaitins <advaitins > wrote:

  

  [daughter of Rishi ambhRRiNa =  AmbhRRiNI]

 

"AmbhRRiniNasya Putri AmbhRRiNi"

 

She is Vaag AmbhRRiNi and not Vaak.There were many women like Gargasya Putri =Gaargi,who learned to recite the Veda from thier father-But Vaag AmbhRRiNi was one had the "Dharsana" (to whom God revealed the Veda mantra)-in a crude sense- a "creator" and not a "learner" of  Veda Mantra -just as many other ladies-pointed out by sri.Tony-She was said to have the "Siddhi" of moving around the Tri Lokas among the Dieties-Somayaji

   

[Guest guest]

advaitin, Rajagopalan Somayaji <ssrvj> wrote:

>

> advaitins <advaitins> wrote:

>   

>   [daughter of Rishi ambhRRiNa =  AmbhRRiNI]

>

> "AmbhRRiniNasya Putri AmbhRRiNi"

>

> She is Vaag AmbhRRiNi and not Vaak.There were many women like

Gargasya Putri =Gaargi,who learned to recite the Veda from thier father-

But Vaag AmbhRRiNi was one had the "Dharsana" (to whom God revealed the

Veda mantra)-in a crude sense- a "creator" and not a "learner" of  Veda

Mantra -just as many other ladies-pointed out by sri.Tony-She was said

to have the "Siddhi" of moving around the Tri Lokas among the Dieties-

Somayaji

>

 

Namaste,

 

         A reference for the above information would be desirable.

 

 

 

http://webapps.uni-koeln.de/tamil/

 

 

Cologne Digital Sanskrit Lexicon:

 

 

1 ambhRNa mfn. (cf. %{a4mbhas} , $) , powerful , great [Naigh] RV. i ,

great [Naigh.] RV. i , 133 , 5 [`" roaring terribly "' Sa1y.] ; (%

{a4s}) m. a vessel (used in preparing the Soma juice) VS. and S3Br. ;

N. of a R2ishi (father of Va1c) RAnukr. (cf. %{ambhRNI})

 

1 AmbhRNI f. daughter of Ambhr2in2aN. of Va1c ; (see %{ambhRNa}.)

 

 

   [ the k in vAk changes to g in vAg before the vowel A in AmbhRRiNI;

so it is pronounced and written as vAg AmbhRRiNI ].

 

 

Regards,

 

Sunder

[Guest guest]

>  http://webapps.uni-koeln.de/tamil/

>

>

> Cologne Digital Sanskrit Lexicon:

>

>

> 1 ambhRNa mfn. (cf. %{a4mbhas} , $) , powerful , great [Naigh] RV.

i ,

> great [Naigh.] RV. i , 133 , 5 [`" roaring terribly "' Sa1y.] ; (%

> {a4s}) m. a vessel (used in preparing the Soma juice) VS. and

S3Br. ;

> N. of a R2ishi (father of Va1c) RAnukr. (cf. %{ambhRNI})

>

> 1 AmbhRNI f. daughter of Ambhr2in2aN. of Va1c ; (see %{ambhRNa}.)

>

>

>    [ the k in vAk changes to g in vAg before the vowel A in

AmbhRRiNI;

> so it is pronounced and written as vAg AmbhRRiNI ].

>

>

> Regards,

>

> Sunder

=================================

 

Mr Sunder,

 

Would be please expain the meaning of this line from Ambhrani

suktam ?

 

 

// yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM

sumedhAm  //

[Guest guest]

Namaste.

 

This sUktaM is known as Devi SUktaM and is chanted at the conclusion

of Devi MAhAtmya (Devi SaptashatI) reading.  I remember having read

at www. ambaa.org a good interpretation of it by Shri H.B. Dave, a

Member at Ambaa-l Group.  However, my efforts today to locate that

essay have failed.

 

A link to the essay at reads:

 

http://www.ambaa.org/essays/devisukta_300.ps

 

However, I am not able to open the file as I don't have the program

in which it is created.  Try your luck and if you succeed, please let

me know and help me too.

 

PraNAms.

 

Madathil Nair

_______________

 

 

advaitin, "hindugroups" <hindugroups>

wrote:

> What is meant by  " tamugram " anyway ?  Does this mean Ugra the

> rudra by any means ?

>

> yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

>

[Guest guest]

advaitin, "hindugroups" <hindugroups>

wrote:

>

>          The Griffith translation is at:

>

> > http://www.sacred-texts.com/hin/rigveda/rv10125.htm

> >

> >

> >         The Wilson translation is at: (based on Sayana Bhashya)

> >

> > http://www.hindunet.org/saraswati/rigveda/rvbook10.htm

> ==============================================

>

> In both translations I couldn't find any apt. menaing for the

word "

> tamugraM " of the following line that hymn ?

>

> // yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM

> sumedhAm  //

>

> What is meant by  " tamugram " anyway ?  Does this mean Ugra the

> rudra by any means ?

>

> yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

>

Namaste:

 

The first named translatio, of Griffith, gives this meaning for the

above line:

"I make the man I love exceeding mighty, make him a sage, a Rsi, and

a Brahman."

 

The word 'ugram', accusative case of the word 'ugra', is translated

as 'exceeding mighty'..

 

This is what i feel about the translation:

1.It should be 'exceedingly mighty'.

2. 'yaM kAmaye taM--tamugraM kRNomi': In this portion, the first taM

seems to be placed there without meaning.  This is because, 'tam' is

there for all the others like 'brahmANam', 'RSiM', etc. 

Otherwise, in my opinion, the translation is alright for the portion

under reference.  The word 'ugra' has this meaning of 'mighty'.

 

Pranams,

subbu      

[Guest guest]

advaitin, "hindugroups" <hindugroups> wrote:

>

> 

 

>

> Would be please expain the meaning of this line from Ambhrani

> suktam ?

>

>

> // yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM

> sumedhAm  //

>

 

Namaste,

 

        Sri Subbuji has already explained this well (in mesaage #

31370). The Wilson translation uses the word 'formidable', instead

of '.mighty'.

 

Cologne Digital Sanskrit Lexicon:

 

1       ugra       mfn. (said to be fr. %{uc} [un2. ii , 29] , but

probably fr. a %{uj} , or %{vaj} , fr. which also %{ojas} , %{vAja} , %

{vajra} may be derived ; compar. %{ugratara} and %{o4jIyas} ; superl. %

{ugratama} and %{o4jiSTha}) , powerful , violent , mighty , impetuous ,

strong , huge , formidable , terrible ; high , noble ; cruel , fierce ,

ferocious , savage ; angry , passionate , wrathful ; hot , sharp ,

pungent , acrid RV. AV. TS. R. S3ak. Ragh. &c. ;

 

   + many other meanings!

 

 

Regards,

 

Sunder

[Guest guest]

Very interesting thread!

 

as per my sources Vak Ambhrani is indeed a divine manifestation of

devi Durga - sri Narji has also confirmed this in his post wherein he

refrences the 8th verse in Devi Suktham - this verse is verse 127

from rig veda .

 

Since Durga devi is also known as 'rudrani' (wife of Rudra) - her

attributes can be described in my number of ways! She is fierce ; she

is formidable ( Durga also means a Fortress - it is difficult to

climb a fortress) ; SHE IS MIGHTY ; SHE IS ALL POWERFUL?! how can you

even limit her different capabilities ? she is all this and much

more ! ! As adi shankara Bhagvadapada says even Lord Shanmukha with

his six mouths cannot describe her various glories ?

 

Devisukta is a hymn of eight verses found in the most ancient

Hindu sacred text, the Rig Veda (in the 10th mandala).

 

HThe Devisukta (RV 10.125) declares that the Goddess is the power

expressed through all the gods, that they are united in her who

shines with consciousness, that her presence is all-pervading, that

she supports all of creation, that she is the source of righteousness

and the revealer of truth, that she is the source of all worlds, yet

that she shines transcendent beyond them. Among Shaktas this Vedic

hymn is held in high esteem and is considered to be the source from

which the entire Chandi sprang. " ( so, our beloved  Nairji is right

IN TRACING THE SOURCE OF DEVI SUKTHAM -THE EIGHT VERSES ! )

 

on another note - it is futile to argue whether Vak AMBHARANI IS

DURGA OR LAKSHMI OR SARASWATI - tall these goddesses spring from one

source ADI PARASHAKTHI OF WHICH dURGA , SARASWATI AND LAKSHMI ARE

DIFFERENT MANIFESTATIONS!

 

How Goddess Durga herself was created is an interesting story

 

"Having heard of the misdeeds of the demons, pure energy blazed forth

from Brahma, Vishnu and Shiva - the trinity forming the pure energy

of Godhood. As the gods witnessed this fiery crest of energy

pervading all the directions and blazing forth like a mountain peak

aflame with the sun, this matchless energy that sprang from the

bodies of all the gods, its light illuminating the three worlds,

became concentrated in one spot and took form of the Goddess. Her

face was from the light of Shiva. Her ten arms were from Lord Vishnu.

Her feet were from Lord Brahma. The tresses were formed from the

light of Yama (god of death) and the two breasts were formed from the

light of Somanath (Moon God), the waist from the light of Indra (the

king of gods), the legs and thighs from the light of Varun (god of

oceans), and hips from the light of Bhoodev (Earth), the toes from

the light of Surya (Sun God), fingers of the hand from the light of

the Vasus (the children of Goddess river Ganga) and nose from the

light of Kuber (the keeper of wealth for the Gods). The teeth were

formed from the light of Prajapati (the lord of creatures), the Triad

of her eyes was born from the light of Agni (Fire God), the eyebrows

from the two Sandhyas (sunrise and sunset), the ears from the light

of Vayu (god of Wind). Thus from the energy of these gods, as well as

from many other gods, was formed the goddess Durga.

 

 

 

Buy this painting

CREATION OF DEVI DURGA

Courtesy Exotic India

The gods then gifted the goddess with their weapons and other divine

objects to help her in her battle with the demon, Mahishasura. Lord

Shiva gave her a trident while Lord Vishnu gave her a disc. Varuna,

gave her a conch and noose, and Agni gave her a spear. From Vayu, she

received arrows. Indra, gave her a thunderbolt, and the gift of his

white-skinned elephant Airavata was a bell. From Yama, she received a

sword and shield and from Vishwakarma (god of Architecture), an axe

and armor. The god of mountains, Himavat gifted her with jewels and a

lion to ride on. Durga was also given many other precious and magical

gifts, new clothing, and a garland of immortal lotuses for her head

and breasts.

 

The beautiful Durga, bedecked in jewels and golden armor and equipped

with the fearsome weaponry of the gods, was ready to engage in battle

with the fierce and cruel Mahishasura. "

 

(SOURCE : EXOTICINDIA.ART)

 

jAYA JAYA HE MAHISASURAMARDINI RAMYAKA VARDINI SHAILA SUTE !

 

 

 

dvaitin, "Sunder Hattangadi" <sunderh> wrote:

>

> advaitin, "hindugroups" <hindugroups@> wrote:

> >

> > 

>

> >

> > Would be please expain the meaning of this line from Ambhrani

> > suktam ?

> >

> >

> > // yaM kAmaye taM--tamugraM kRNomi tambrahmANaM taM RSiM taM

> > sumedhAm  //

> >

>

> Namaste,

>

>         Sri Subbuji has already explained this well (in mesaage #

> 31370). The Wilson translation uses the word 'formidable', instead

> of '.mighty'.

>

>

[Guest guest]

advaitin, "Madathil Rajendran Nair"

<madathilnair> wrote:

>

> Namaste.

>

> This sUktaM is known as Devi SUktaM and is chanted at the conclusion

> of Devi MAhAtmya (Devi SaptashatI) reading.  I remember having read

> at www. ambaa.org a good interpretation of it by Shri H.B. Dave, a

> Member at Ambaa-l Group.  However, my efforts today to locate that

> essay have failed.

>

> A link to the essay at reads:

>

> http://www.ambaa.org/essays/devisukta_300.ps

 

 

       To view files with the extension .ps (postscript), the

Ghostscript and Ghostview freeware can be installed from:

 

http://www.cs.wisc.edu/~ghost/doc/AFPL/get853.htm

 

--

 

   Another modern translation of the Sukta is at:

 

http://www.gurudeva.org/resources/books/vedic_experience/Part1/VEPartICh

B.html

 

OR

 

http://tinyurl.com/kn75f

 

 

 

The Divine Word

Devi Sukta

 

 

"....This hymn, though the name vac does not appear in it, is the most

magnificent chant to this feminine principle, the devi of the supreme

power, which later on would be known under the name of shakti.

 

Vac was before all creation, preexisting before any being came to be.

It was she who initiated the creative process. The first two stanzas

require a total immersion into the Vedic world in order for their full

meaning to be grasped. With a beauty of their own, they say in solemn

cadences that the Word is not only the First of the whole Vedic

pantheon, but that she has a unique place, for her nature is not to be

compared with that of any other being, whether created or uncreated.

 

The Word is not only an integral part of the sacrifice; she is also the

Queen who commands homage in every sphere and who, expressing herself

under different forms, remains essentially the unique Word that

preserves the unity of all worship. Vac is the lifegiving principle

within all beings, even if they do not recognize this fact; she is the

wind, the breath of life. She is the mother, attentive to the needs of

both Gods and Men. She bestows her gifts and favors graciously and

freely. She, existing from all eternity, reveals the Father and for the

sake of creatures "begets" him who otherwise would remain utterly

disconnected and nonexistent....."

 

 

Devi Sukta

 

RV X, 125

[Guest guest]

advaitin, "dhyanasaraswati"

<dhyanasaraswati> wrote:

>

> Very interesting thread!

>

> as per my sources Vak Ambhrani is indeed a divine manifestation of

> devi Durga - sri Narji has also confirmed this in his post wherein he

> refrences the 8th verse in Devi Suktham - this verse is verse 127

> from rig veda .

 

Namaste Madam, 

>

> jAYA JAYA HE MAHISASURAMARDINI RAMYAKA VARDINI SHAILA SUTE !

>

> In the above, here is a small correction:

 

'Ramyakapardini' is the right word, meaning 'one with beautiful tresses

of hair'.

 

In the Bangalore Ramakrishna Mutt there was one Swami

Purushottamanandaji, an expert singer of devotional songs.  He had

trained a group of women to sing this Mahishasuramardini stotram

(attributed to Adi Shankara) in a very enchanting way.  It is a divine

treat to listen to that rendering by those 'devis'. A scholar told me

that this stotram is also a treasure house of material for Alankara

shastra.

 

Regards,

subbu  

>

> >

[Guest guest]

Ananta koti namaskarams Subbuji !

 

i stand corrected ! thanx

 

btw - the authorship of this melodious stotra -'ayi giri nandini' has

always been a matter of speculation . FOR THE LONGEST TIME , I

THOUGHT IT WAS COMPOSED BY SRI SRI ADI SHANKARA BHAGVADAPADA but

sunderji corrected me by saying that this stotra was composed by one

sri   by Ramakrishna Kavi and he gave us references

 

http://sanskrit.gde.to/doc_devii/mahisha_mean.itx

 

 

http://sanskrit.gde.to/doc_devii/mahisha.itx

 

However, no matter who composed this sloka , it is beautiful ,

the 'alliteration' and the soundaryam of the verse! i think smt. M.s.

Subbalaxmi has also sung this sloka !

 

how silly of me to confuse 'vardini' with 'pardini' sorry!

 

subbuji writes  

 

(> 'Ramyakapardini' is the right word, meaning 'one with beautiful

tresses

> of hair'.)

 

 

Yes! The stotra does sound very much like adi shankara bhagvadapada's

style specilly - the rhyming words , the stylr etc

 

with regards 

[Guest guest]

post number 31378

 

Nairji

 

There is also another pdf file on this subject by one  k.

Muralidharan uploaded in the ambaa.l group . For some odd reason i am

not able to access  page 100 where the Rig vedic  DEVI suktam is

explained.

 

here is the link

 

Terms of Service.

[Guest guest]

i would like to thank Shrimaan Sunderji for clarifying

regarding 'Vaak' and 'Vag' ... one must know Sanskrit grammar

and 'sandhi vicched' etc to know the correct format of words.

 

In this context , may i share an important verse from Rig Veda

 

RV.X.71.4:

 

'One man hath ne'er seen Vak, and yet he seeth: one

man hath hearing but hath never heard her.

But to another hath she shown her beauty as a fond

well-dressed woman to her husband.'

 

Enjoy the metaphor and the figure of speech ! Such is the power of

Divine speech and  Vaak  Devi  !

 

HERE IS THA FAMOUS HYMN THROUGH WHICH ALL IS REVEALED

 

Her Sacred Formless Form

 

I who am one with the totality of existence, consciousness, and bliss

 

I wander with all the Gods of the earth, sky, and heaven.

 

I am the Sustainer of the Lords of the Sun, the Seas, the Thunder and

 

Fire (Mitra, Varuna, Indra, and Agni).

 

I am the Sustainer of Soma, the ever-flowing mystic Water of the

Universe

 

that streams through space.

 

I am the One who bears fruit for all who seek Divine Love.

 

I am the One who offers Grace to those who sacrifice

 

and honor the Divine Beings.

 

I am the Lady ruling the whole Universe.

 

I am the One who brings wealth of joy to my worshippers.

 

I am the dominant One among those who are united with

 

the Divine Reality.

 

In all these various forms I have manifested only Myself, I have

entered

 

all the elements of the Universe.

 

It is I to whom all the deities give service.

 

Whoever consumes Food does so only by my Grace and Power.

 

Whoever sees, breathes, hears, utters a cry, receives these

 

experiences through my Divine aid.

 

Those, who do not know Me in this Power, in this Glory, through their

 

ignorance, they fall very low in the levels of existence.

 

Therefore, oh learned beings, I teach you this Essential

 

Knowledge, which can be gained only through deep faith in Me.

 

I shall teach you this Essence of Reality which is followed both by

 

human beings and by the gods.

 

*Whomsoever I wish to protect, him I protect and make powerful with

 

my Grace.

 

For he attains the Unity with the Creator and finds the Knowledge that

 

is hidden from beyond one's eyes.*

 

I am the Creator of all the Spaces that are the progenitors of this

earth.

 

In the Ocean from which all the beings are born and in all the Waters

 

of the mind,

 

It is because of Me that the Unity of the spiritual force flows.

 

It is I, who fill this whole Universe, touching even the highest

heaven

 

with my Body.

 

When I, the First Cause of the Universe, begin to create

 

without any other source impelling me,

 

like a self-propelled wind,

 

I move forward by my own Volition.

 

For, I am beyond both earth and heaven.

 

Oh, indeed such is my Glory.

 

This is the most ancient statement of the divinity of an incarnate

being in the literature of the world spoken by a woman.

 

Enjoy the hymn of Divine speech!

 

For those of you who are interested , pl read Raimon

Pannikkar's 'Vedic Experience' - a Benedictan monk who has narrated

the 'wisdom' of the vedas in a unique , highly readable style .

 

 

Ken Knight, a very learned member of this forum , held us spellbound

with the topic 'MaYa in the Rig Veda Veda' and our humble thanks to

him for opening our eyes/ears to the beauty and music of Rig Vedic

hymns!

 

She is 'vaani' and she is 'para vaani' our VAAK DEVI!

 

REGARDS

 

 

 

 

 

 

           

 

 

 

 

 

 

 

 

 

>>

> =============================================================

>

>    The following references to Rishikas in Rigveda may be of

> interest also:  (compiled by Ken Knight)

>

> Terms of Service.

[Guest guest]

Namaste.

 

Post # 31418.

 

Thank you, Smt. Dhyanasaraswati-ji, for your excellent translation of

Devi SUktaM.  It will be very helpful to me in my chant of the Devi

MAhAtmya.

 

Some scholars like Shri Thrikkandiyur Mahadeva Sastrigal (He is famed

to have had the darshan of Amba Rajarajeshwari.) contend that the Devi

SUktaM to be chanted after reading Devi MAhAtmya is the prayer in the

5th Chapter (of Devi MAhAtmya), whereas the Ramakrishna Mission

publication of DM, which I am reading, prescribes the Rig Vedic SUktaM

under discussion.  Any thoughts on this?

 

PraNAms.

 

Madathil Nair

 

 

 

 

 

 

Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman.

Advaitin Homepage at: Terms of Service.

[Guest guest]

Sri Nair-ji,

 

The devi suktham i presented here is not my own translation but i

forgot from where i obtained this beautiful translation. May be from

Raimon Pannikar's site , i am not sure!

 

however, the question you ask is a very 'technical' question and may

be you can ask this question in the ambaal group - they are more

familiar with the rules of chanting etc. The tantrika that i am, i am

not bound by rules etc - i am a free spirited gypsy like devotee who

only approaches the lotus feet of Devi in a mood of total surrender

and devotion. i am free and unbound! As per some devotees,

women cannot chant Gayathri mantra and they should not be reciting

the vedas either ... but i do recite the Gayathri mahamantra three

times a day.

 

regards 

 

 

 

 

 

 

 

 

 

advaitin, "Madathil Rajendran Nair"

<madathilnair> wrote:

>

> Namaste.

>

> Post # 31418.

>

> Thank you, Smt. Dhyanasaraswati-ji, for your excellent translation

of

> Devi SUktaM.  It will be very helpful to me in my chant of the Devi

> MAhAtmya.

>

> Some scholars like Shri Thrikkandiyur Mahadeva Sastrigal (He is

famed

> to have had the darshan of Amba Rajarajeshwari.) contend that the

Devi

> SUktaM to be chanted after reading Devi MAhAtmya is the prayer in

the

> 5th Chapter (of Devi MAhAtmya), whereas the Ramakrishna Mission

> publication of DM, which I am reading, prescribes the Rig Vedic

SUktaM

> under discussion.  Any thoughts on this?

>

> PraNAms.

>

> Madathil Nair

>