Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Sign In  |  Sign up
Your Cart (0)
Share our website with your friends.
Email this page to a friend
Books > Hindu > Vedas > Rig Veda > Sri Anandatirtha Bhagavadpadacarya Viracitam Rg Bhasyam (Sri Madhvacarya’s Commentary on the first forty Suktams of the Rg Veda) ( Sanskrit Text, Transliteration and English Translation)
Displaying 1156 of 7357         Previous  |  NextSubscribe to our newsletter and discounts
Sri Anandatirtha Bhagavadpadacarya Viracitam Rg Bhasyam (Sri Madhvacarya’s Commentary on the first forty Suktams of the Rg Veda) ( Sanskrit Text, Transliteration and English Translation)
Pages from the book
Sri Anandatirtha Bhagavadpadacarya Viracitam Rg Bhasyam (Sri Madhvacarya’s Commentary on the first forty Suktams of the Rg Veda) ( Sanskrit Text, Transliteration and English Translation)
Look Inside the Book
Description
Preface

Foreword by Mahamahopadhyaya Dr. B.N.K. Sharma

Introduction by Mahamahopadhyaya Prof. K.T. Pandurangi

English Rendering by K. Narasiman

Rg Veda is the oldest literary document of humankind. It is preserved by I recitation generation after generation. For its preservation and comprehension six auxiliary texts designated as Vedangas are also prepared. With the help of these the import of the Vedas is comprehended. Rg Veda has three levels of meaning, viz., Yajnika or ritualistic, Aitihasika or mythological and Adhyatmika or philosophical. For a long time there were no commentaries explaining these three levels of meaning. In the thirteenth century Sri Sayana •G with the help of a team of scholars prepared a Bhasya for the entire Vedas. It seems there were a few commentaries before him which covered only a portion of the Veda. Sri Sayana’s commentary is concerned with the ritualistic, level of meaning. He gives philosophical meaning only here and there.

Sri Anandatirtha popularly known as Sri Madhvacarya who preceded Sri Sayana by about a century has written a Bhasya on the first forty hymns of the Rg Veda bringing out the philosophical import of the Vedas. Following his method Sri T.V. Kapali Sastry of Aurobindo Asrama, Pondicherry has prepared and published a commentary for the first Mandala of the Rg Veda. In the nineteenth and twentieth centuries German scholars took interest in the Vedas and prepared German translations of the Vedas. However Sri Madhvacarya’s Bhasya was not translated either into German or English so far. This gap is now filled by Sri K. Narasimhan. He has prepared an English translation and added detailed explanatory notes. The Dvaita Vedanta Studies land Research Foundation is publishing it with a view to make the Madhva Bhasya available to the modern scholars in-India and abroad. We hope this will be very useful to scholars, research students and lay men as well. We thank Sri K. Narasimhan for his pains taking effort in translating this valuable work. .

 

Foreword

To many it may seem odd that a professed Vedantin like Acarya Madhva should have troubled himself to write a commentary on the Rg Veda albeit of a part of it. This is because people have come to believe and taught to believe after a fashion that a Vedantin should have nothing to do with the Veda as it is concerned with Karmakanda or at best with the numerous gods (Devatakanda). This is a tragic fallacy. Acarya Madhva has no sympathy with the lofty indifference to the Veda and its relegation to a lower status as Aparavidya, as compared with Upanisads. He has shown that the division of Vidya into Para and Apara is not a vertical division of the corpus of texts but is based on one’s way of ideological approach to the contents as referring primarily to the Supreme Being or to a plurality of gods and sacrifices offered through them to the One Supreme Being indwelling in each one of them and intended primarily to be addressed by their names in the fullest primary conno denotative sense of the words Indra, Agni, Varuna etc.

Here, if we substitute the word Para—Brahman for Visnu it will make the point intended to be conveyed clear and free from misunderstanding. For the Acarya’s use of the term ‘Visnu’ has no sectarian limitations. For, etymologically ‘Visnu’ pinpoints the highest metaphysical status of the Supreme Being, the all-pervasive being (Vis vyaptau) who is both immanent in the Cosmosand transcends it all (Visvatah paraman). The Nasadiya Sukta of the Rg Veda describing the pre-creation stage of the cosmos, during Mahapralaya, after making it clear that the various gods were brought into active being much later: (Arvag deva asya visarjanena) refers to the One Supreme Being reposing in the waters of the Deluge, alone breathing windless by its own powers. There was no life anywhere else: (Nasad asun no sadasit tadanim). Any one can see that the etymology of the term ‘Narayana’ applied to Visnu (in Manusmrti) helps to identify the Supreme Being of the Nasadiya Sukta with Visnu. This equation is confirmed by the Chan. Up (Sarvam khalvidam Brahma Tad Jalan iti santa upasita). Here, the Supreme Being (Brahman) is given the secret name of ‘Jala — an (one breathing in the waters). The other way of reading ‘Tajjalan’ as a compound word as Tajjam tallam and tadanam would refer to the world as the object of meditation instead of Brahman and would also be against the logical and natural order of the three stages of janma, sthiti and laya of all created beings, by inverting the natural order and not giving the last place to laya instead of putting it before ‘sthiti’ without any special reason, which shows it could not have been contemplated by the Upanisad. (See Taitt. Up. III. i.).

Acarya Madhva has successfully established the identity of the jalan of the Chan. Up. (IH. 14.1) with the Supreme Being of the Nasadiya Sukta of Rg Veda as the sole survivor in Mahapralaya using the same verb an to breathe corresponding to Anid avatam tad ekam (RV, X, 129).

All Vedantins irrespective of their brand, accept ‘Apauruseyatva’ of the Veda. They are authorless, not man—made. Such a high place assigned to the Veda would be inconsistent if all that they have to offer is a multiplicity of gods without a Supreme Being. In fact, when proselytizing alien religions entered the Indian soil this seems to have been seized by them as a vulnerable point of attack against Hinduism and Vedas. The credit goes to Acarya Madhva for removing this blot on Hindu Philosophical thought as reflected in the Veda by rediscovering and placing in the forefront the message of One Supreme Being of the Vedas the ‘Sarvanamavan’ spelt out by the Rg Vedic Seers themselves centuries back

The Acarya’s forthright declaration is — "Ityeva sabdat nanyesam Sarvanamata". As the Veda clearly says there is only One Supreme who is the real bearer of the names of all the various gods in the fullest primary conno—denotative sense of their respective names as Indra, Mitra, Varuna and so on without displacing or doing away with them. They are subject to His control and have their jurisdiction over the cosmic life as allotted by Him. This is confirmed by what even the Upanisads have to say: Bhisasmad vatah pavate bhisodeti suryah bhisasmad agnisca indrasca (Tatt.Up.H.8).

These forgotten facts were brought to light by Acarya Madhva for the benefit of humanity as the essence of what a Universal Monotheism should be. If this underlying truth of the message of the Veda is rightly understood, it would remove much of the misunderstanding about the Hindu polytheism by present day Christianity and Islam which have come to live in the land of the Vedas, in peace.

Madhva’s Rg bhasya embodies the outline of the governing principles and techniques of the semantics and morphology of the Vedic words capable of being adjusted to this dual or threefold interpretation of the Rks and Suktas as (1) Para—Brahmapara, (2) secondarily referring to the respective Devatas (gods Indra, Mitra etc) in the conventional sense (Samanya mukhyavrtti) and (3) the Adhyatmic way referring to the workings of man’s psycho—physical existence and functioning monitored by the active presence of the Lord within the microcosm. These techniques are based on Yoga, rudhi, Mahayoga, Maharudhi (Vidvadrudhi) symbology of words, poetic conventions and so many nuances of Vedic Grammar preserved in many fading and forgotten souce books like Vyasanirukta, Mahavyakarana Sutras etc., salvaged by him in the course of his assiduous collection of ancient Manuscripts from all over the country (Vide Mbh. T.N. II.3-6)

From what has been said it would be clear that the Acarya’s Rg Bhasyas a tough and highly condensed technical work couched in condensed verses,_ not in flowing free prose. One can easily imagine the difficulty of understanding the ins and outs of such a tantalizing work. The commentary of the Acarya’s illustrious Tikakara Sri jayatirtha is indispensable in understanding the intricacies of such a work.

 





Contents

 

Preface iii
Foreword iv-viii
Translator’s Submission ix-xii
Introduction xiii-xxxvi
Abbreviation xxxvi
Bibliography xxxviii
Mangalacarana 1-10
Suktam 1 11-29
Basics 30-61
Suktam 2 62-76
Suktam 3 77-94
General Remarks 95-98
Suktam 4 99-108
Suktam 5 109-119
Suktam 6 120-131
Suktam 7 132-140
Suktam 8 141-149
Suktam 9 150-158
Suktam 10 159-170
Suktam 11 171-179
Suktam 12 180-187
Suktam 13 188-200
Suktam 14 201-211
Suktam 15 212-221
Suktam 16 222-228
Suktam 17 229-235
Suktam 18 236-242
Suktam 19 243-250
Second Adhyaya  
Suktam 20 251-259
Suktam 21 260-264
Suktam 22 265-283
Suktam 23 284-303
Suktam 24 304-326
Suktam 25 327-344
Suktam 26 345-352
Suktam 27 353-365
Suktam 28 366-375
Suktam 29 366-381
Suktam 30 382-402
Suktam 31 403-427
Suktam 32 428-451
Third Adhyaya  
Suktam 33 452-474
Suktam 34 475-488
Suktam 35 489-504
Suktam 36 505-526
Suktam 37 527-541
Suktam 38 542-554
Suktam 39 555-564
Suktam 40 565-575
RK Index Sanskrit 576-586
RK Index English 587-595
Etymology of some importance words 597-598

Sample Pages





















Sri Anandatirtha Bhagavadpadacarya Viracitam Rg Bhasyam (Sri Madhvacarya’s Commentary on the first forty Suktams of the Rg Veda) ( Sanskrit Text, Transliteration and English Translation)

Item Code:
NAB904
Cover:
Hardcover
Edition:
2008
Language:
Sanskrit Text, Transliteration and English Translation
Size:
10.0 inch X 7.5 inch
Pages:
636
Other Details:
Weight of the Book: 1.27 Kg
Price:
$50.00   Shipping Free - 4 to 6 days
Look Inside the Book
Add to Wishlist
Send as e-card
Send as free online greeting card
Sri Anandatirtha Bhagavadpadacarya Viracitam Rg Bhasyam (Sri Madhvacarya’s Commentary on the first forty Suktams of the Rg Veda) ( Sanskrit Text, Transliteration and English Translation)

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 9655 times since 4th Sep, 2017
Preface

Foreword by Mahamahopadhyaya Dr. B.N.K. Sharma

Introduction by Mahamahopadhyaya Prof. K.T. Pandurangi

English Rendering by K. Narasiman

Rg Veda is the oldest literary document of humankind. It is preserved by I recitation generation after generation. For its preservation and comprehension six auxiliary texts designated as Vedangas are also prepared. With the help of these the import of the Vedas is comprehended. Rg Veda has three levels of meaning, viz., Yajnika or ritualistic, Aitihasika or mythological and Adhyatmika or philosophical. For a long time there were no commentaries explaining these three levels of meaning. In the thirteenth century Sri Sayana •G with the help of a team of scholars prepared a Bhasya for the entire Vedas. It seems there were a few commentaries before him which covered only a portion of the Veda. Sri Sayana’s commentary is concerned with the ritualistic, level of meaning. He gives philosophical meaning only here and there.

Sri Anandatirtha popularly known as Sri Madhvacarya who preceded Sri Sayana by about a century has written a Bhasya on the first forty hymns of the Rg Veda bringing out the philosophical import of the Vedas. Following his method Sri T.V. Kapali Sastry of Aurobindo Asrama, Pondicherry has prepared and published a commentary for the first Mandala of the Rg Veda. In the nineteenth and twentieth centuries German scholars took interest in the Vedas and prepared German translations of the Vedas. However Sri Madhvacarya’s Bhasya was not translated either into German or English so far. This gap is now filled by Sri K. Narasimhan. He has prepared an English translation and added detailed explanatory notes. The Dvaita Vedanta Studies land Research Foundation is publishing it with a view to make the Madhva Bhasya available to the modern scholars in-India and abroad. We hope this will be very useful to scholars, research students and lay men as well. We thank Sri K. Narasimhan for his pains taking effort in translating this valuable work. .

 

Foreword

To many it may seem odd that a professed Vedantin like Acarya Madhva should have troubled himself to write a commentary on the Rg Veda albeit of a part of it. This is because people have come to believe and taught to believe after a fashion that a Vedantin should have nothing to do with the Veda as it is concerned with Karmakanda or at best with the numerous gods (Devatakanda). This is a tragic fallacy. Acarya Madhva has no sympathy with the lofty indifference to the Veda and its relegation to a lower status as Aparavidya, as compared with Upanisads. He has shown that the division of Vidya into Para and Apara is not a vertical division of the corpus of texts but is based on one’s way of ideological approach to the contents as referring primarily to the Supreme Being or to a plurality of gods and sacrifices offered through them to the One Supreme Being indwelling in each one of them and intended primarily to be addressed by their names in the fullest primary conno denotative sense of the words Indra, Agni, Varuna etc.

Here, if we substitute the word Para—Brahman for Visnu it will make the point intended to be conveyed clear and free from misunderstanding. For the Acarya’s use of the term ‘Visnu’ has no sectarian limitations. For, etymologically ‘Visnu’ pinpoints the highest metaphysical status of the Supreme Being, the all-pervasive being (Vis vyaptau) who is both immanent in the Cosmosand transcends it all (Visvatah paraman). The Nasadiya Sukta of the Rg Veda describing the pre-creation stage of the cosmos, during Mahapralaya, after making it clear that the various gods were brought into active being much later: (Arvag deva asya visarjanena) refers to the One Supreme Being reposing in the waters of the Deluge, alone breathing windless by its own powers. There was no life anywhere else: (Nasad asun no sadasit tadanim). Any one can see that the etymology of the term ‘Narayana’ applied to Visnu (in Manusmrti) helps to identify the Supreme Being of the Nasadiya Sukta with Visnu. This equation is confirmed by the Chan. Up (Sarvam khalvidam Brahma Tad Jalan iti santa upasita). Here, the Supreme Being (Brahman) is given the secret name of ‘Jala — an (one breathing in the waters). The other way of reading ‘Tajjalan’ as a compound word as Tajjam tallam and tadanam would refer to the world as the object of meditation instead of Brahman and would also be against the logical and natural order of the three stages of janma, sthiti and laya of all created beings, by inverting the natural order and not giving the last place to laya instead of putting it before ‘sthiti’ without any special reason, which shows it could not have been contemplated by the Upanisad. (See Taitt. Up. III. i.).

Acarya Madhva has successfully established the identity of the jalan of the Chan. Up. (IH. 14.1) with the Supreme Being of the Nasadiya Sukta of Rg Veda as the sole survivor in Mahapralaya using the same verb an to breathe corresponding to Anid avatam tad ekam (RV, X, 129).

All Vedantins irrespective of their brand, accept ‘Apauruseyatva’ of the Veda. They are authorless, not man—made. Such a high place assigned to the Veda would be inconsistent if all that they have to offer is a multiplicity of gods without a Supreme Being. In fact, when proselytizing alien religions entered the Indian soil this seems to have been seized by them as a vulnerable point of attack against Hinduism and Vedas. The credit goes to Acarya Madhva for removing this blot on Hindu Philosophical thought as reflected in the Veda by rediscovering and placing in the forefront the message of One Supreme Being of the Vedas the ‘Sarvanamavan’ spelt out by the Rg Vedic Seers themselves centuries back

The Acarya’s forthright declaration is — "Ityeva sabdat nanyesam Sarvanamata". As the Veda clearly says there is only One Supreme who is the real bearer of the names of all the various gods in the fullest primary conno—denotative sense of their respective names as Indra, Mitra, Varuna and so on without displacing or doing away with them. They are subject to His control and have their jurisdiction over the cosmic life as allotted by Him. This is confirmed by what even the Upanisads have to say: Bhisasmad vatah pavate bhisodeti suryah bhisasmad agnisca indrasca (Tatt.Up.H.8).

These forgotten facts were brought to light by Acarya Madhva for the benefit of humanity as the essence of what a Universal Monotheism should be. If this underlying truth of the message of the Veda is rightly understood, it would remove much of the misunderstanding about the Hindu polytheism by present day Christianity and Islam which have come to live in the land of the Vedas, in peace.

Madhva’s Rg bhasya embodies the outline of the governing principles and techniques of the semantics and morphology of the Vedic words capable of being adjusted to this dual or threefold interpretation of the Rks and Suktas as (1) Para—Brahmapara, (2) secondarily referring to the respective Devatas (gods Indra, Mitra etc) in the conventional sense (Samanya mukhyavrtti) and (3) the Adhyatmic way referring to the workings of man’s psycho—physical existence and functioning monitored by the active presence of the Lord within the microcosm. These techniques are based on Yoga, rudhi, Mahayoga, Maharudhi (Vidvadrudhi) symbology of words, poetic conventions and so many nuances of Vedic Grammar preserved in many fading and forgotten souce books like Vyasanirukta, Mahavyakarana Sutras etc., salvaged by him in the course of his assiduous collection of ancient Manuscripts from all over the country (Vide Mbh. T.N. II.3-6)

From what has been said it would be clear that the Acarya’s Rg Bhasyas a tough and highly condensed technical work couched in condensed verses,_ not in flowing free prose. One can easily imagine the difficulty of understanding the ins and outs of such a tantalizing work. The commentary of the Acarya’s illustrious Tikakara Sri jayatirtha is indispensable in understanding the intricacies of such a work.

 





Contents

 

Preface iii
Foreword iv-viii
Translator’s Submission ix-xii
Introduction xiii-xxxvi
Abbreviation xxxvi
Bibliography xxxviii
Mangalacarana 1-10
Suktam 1 11-29
Basics 30-61
Suktam 2 62-76
Suktam 3 77-94
General Remarks 95-98
Suktam 4 99-108
Suktam 5 109-119
Suktam 6 120-131
Suktam 7 132-140
Suktam 8 141-149
Suktam 9 150-158
Suktam 10 159-170
Suktam 11 171-179
Suktam 12 180-187
Suktam 13 188-200
Suktam 14 201-211
Suktam 15 212-221
Suktam 16 222-228
Suktam 17 229-235
Suktam 18 236-242
Suktam 19 243-250
Second Adhyaya  
Suktam 20 251-259
Suktam 21 260-264
Suktam 22 265-283
Suktam 23 284-303
Suktam 24 304-326
Suktam 25 327-344
Suktam 26 345-352
Suktam 27 353-365
Suktam 28 366-375
Suktam 29 366-381
Suktam 30 382-402
Suktam 31 403-427
Suktam 32 428-451
Third Adhyaya  
Suktam 33 452-474
Suktam 34 475-488
Suktam 35 489-504
Suktam 36 505-526
Suktam 37 527-541
Suktam 38 542-554
Suktam 39 555-564
Suktam 40 565-575
RK Index Sanskrit 576-586
RK Index English 587-595
Etymology of some importance words 597-598

Sample Pages





















Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Based on your browsing history

Loading... Please wait

Related Items

Rg Vedic Suktas: Gayatri and Others (A Contemplative Study)
by Swami Amritananda
Paperback (Edition: 2003)
Sri Ramakrishna Math
Item Code: IDI970
$7.00
Add to Cart
Buy Now
Purusa-Sukta: The Most Ancient Vedic Hymn (With the Commentary of Saunaka)
by Gaurapada Dasa
Paperback (Edition: 2015)
Ras Bihari Lal and Sons
Item Code: NAL456
$20.00
Add to Cart
Buy Now
Vedic View of the Earth (A Geological Insight Into The Vedas)
by S. R. N. Murthy
Hardcover (Edition: 1997)
D. K. Printworld Pvt. Ltd.
Item Code: NAD882
$32.50
Add to Cart
Buy Now
Srimad Bhagavad Gita with Commentary by Sridhara Swami
by Sridhara Swami Gloss
Paperback (Edition: 2015)
Sri Ramakrishna Math
Item Code: IDK748
$25.00
Add to Cart
Buy Now
Rudra-Siva in The Vedas
Item Code: NAF042
$35.00
Add to Cart
Buy Now
The Atharva-Veda Pratisakhya or Saunakiya Caturadhyayika
by William D. Whitney
Hardcover (Edition: 2006)
Rashtriya Sanskrit Sansthan
Item Code: IDK264
$27.50
Add to Cart
Buy Now

Testimonials

Keep up the good work.
Harihar, Canada
I have bought Ganesh Bell in past and every visitors at my home has appreciated very much. You have quality product and good service. Keep it up with good business. This time I am buying Ganesh-Laxmi bells.
Kanu, USA
I am a long-time customer of Exotic India for gifts for me and friends and family. We are never disappointed. Your jewelry craftspeople are very skilled artists. You must treasure them. And we always look forward to the beautifully decorated boxes you use to ship your jewelry.
Diane, USA
I have always enjoyed browsing through the website. I was recently in south India, and was amazed to note that the bronze statues made in Kumbakonam and Thanjavur had similar pricing as Exotic India.
Heramba, USA
Thank you very much for your services. I ordered a Dhanvantari Deity from this site and it came quickly and in good condition. Now Sri Dhanvantari ji is worshipped regularly before seeing each client and in the offering of our medicinal products. Thanks again.
Max, USA
Thank you for shipping my 2 Books! Absolutli a great job in this short time, 3 working days from India to Switzerland it`s fantastic!!! You have won some new clients!
Ruedi, Switzerland
I am overwhelmed with the amount of hard-to-find Hindu scriptural texts that I have been able to locate on the Exotic India website as well as other authentic cultural items from India. I am impressed with your fast and reliable shipping methods.
Lee Scott, USA
Your service is excellent.
Shambhu, USA
Exotic India has the best selection of Hindu/Buddhist statues at the best prices and best shipping that I know of.I have bought many statues from them.I am thankful for their online presence.
Michael, USA
Thanks for sharpening our skills with wisdom and sense of humor.The torchbearers of the ancient deity religion are spread around the world and the books of wisdom from India bridges the gap between east and west.
Kaushiki, USA
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2018 © Exotic India