Anonymous: Namaste Guruji There is a mantra of Rigveda Mandal 9; Sookt 113; Mantra 8, please give me definition & explanation of this Mantra word by word. Many Arbi fanatics are trying to demean Veda on there websites by putting wrong translation like this. Rig 9/113/8″Make me immortal in that realm where dwells the King, Vivasvat’s Son (i.e Yama), where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indu, flow for Indra’s sake.” [Rigveda Mandal 9; Sookt 113; Mantra 8]
Swami Ramswarup: The devta (subject) of this mantra is ‘Som.

“YATRA RAJA VAIVASVATO YATRAVARODHANAM DIVAH.
YATRA MOOYAHRITI RAAPASTATRA MAAMAMRITAM KRIDHEENYENDO PARISRAVA.”

(YATRA) in which state (VAIVASVATAHA, RAJA) kaal i.e., time –
morning, evening etc., is the king. Here, the meaning of Vaivasvataha, as per Nirukta granth 10/20 is the time of death. The time of death in the whole world is achieved by all matters of the universe and at proper time, all matters of world are generated and get destroyed at an appropriate time.

Therefore, time of death is itself a king. (YATRA) where (AVRODHANAM DIVAHA) where there is effect of day and night, at all times (YATRA) where (AMUHU, YAHAVATIHI, APAHA) there is importance of the said spiritual matters (TATRA) in that state (MAAM) me (AMRITAM KRIDHI) make immortal i.e., Oh! God in that state make me immortal i.e., by following the Vedic path, we overcome the death and get salvation. (INDO) Oh! God, You (INDRAYE) for a learned Yogi (PARI, SRAVA) become the reason of giving a title of deciding truth and falsehood i.e., God, Himself gives a tittle to a Yogi to enable him to decide truth and untruth.

I also paste few other articles for your information, please.

Rigveda mantra 1/13/3—

“NARASHANSAMIHA PRIYAMASMINYAJ UP HAVE.

MADHUJIHAVUM HAVISHKRITAM.”

I (Asmin Yajye) in this yajyen and (Iha) in this world (Havishkritam) the matter which is offered in burning fire of yajyen (Madhujihvum) whose seven enlightened tongues i.e., flames of fire are those
[those seven flames are called –
(1) kali which produces white coloured light;
(2) karali – very hard to bear;
(3) Manojava – as fast in speed as mann (mind);
(4) Sulohita – which is of red colour;
(5) Sudhoomra-varnna – whose shape is blurred;
(6) Sfoolinginni – in which several sparks of fire are seen.
(7) Vishwaroopee- which is of the shape of world.]

(Priyam) which gives love to all souls and (Nareshansam) that happiness which is praised by all human-beings (Uphavaye) I ignite the said fire to perform yajyen.

Idea:- In this world, the fire which is utilized to perform yajyen/agnihotra is beneficial to all mankind. The said fire has seven flames quoted above. In fact, everyone enjoys great benefit from the fire by using the same in homes while preparing food and doing other domestic jobs, in atomic energy, in transportation etc.Most important pious deed which has been defined in Vedas, which is for the benefit of entire mankind, is holy Yajyen, in which the fire is used. So, the meaning of Narashansum in this mantra is adorable, praiseworthy and the fire is praiseworthy because it gives us several benefit including life.

So, the pious word “ Nareshansum” relates to praiseworthy learned person and King or adorable praiseworthy Almighty God. Because both are praiseworthy among all human-beings.

In this connection explanation of Atharvaveda Mantra 20/127/1 is also appended below:-
IDAM JANAA UP SHRUTA NARASHANSA STVISHYATE.
SHASHTIM SAHASTRA NAVTIM CHA KAURAM AA RUSHMESHU DADMAHE.

(JANAHA) Oh! Men (IDAM) this preach (UP SHRUTA) listen with respect that (NARASHANSAHA) the adorable praise worthy person (STAVISHYATE) will be respected/honoured always. (KAURAM) Oh! King! On earth (SHASHTIM SAHASTRA) 60,000 (CHA) and (NAVTIM) 90 i.e., several donations (RUSHMESHU) amongst the warriors who destroy the violent people (AA DADMAHE) we get.

Idea:- In this mantra, the duty of the King has been mentioned. The dignitary, who is praiseworthy, will always be honoured. Therefore the King on earth should donate to deserving and praise worthy dignitaries.

So, in the mantra, Camel riding has not been mentioned and the meaning of 60,090 relates to several donations to the praiseworthy dignitary and the said donation should be given by the King in social gathering of warriors.

So, the pious word “ Nareshansum” relates to praiseworthy learned person and King or adorable praiseworthy Almighty God. Because both are praiseworthy among all human-beings.

Rigveda mantra 1/18/9-
“ NARASHANSUM SUDHRISTAMUMAPASHYAM SAPRTHASTAMUM.
DIVO NA SADMAKHSUM.”

I (Na) like the sun and other heavenly bodies which emit light (Sadmakhsum) in which all the living beings exist similarly (saparthastamum) Who is Omnipresent (Sudhristamum) holds the universe (Narashansum) adorable/praiseworthy among all human beings. (sadsaspatim) He is the God, Who is our Lord. (Apashyam) I see Him through wisdom i.e., I realise Him in Samadhi. Yaks Muni in his Nirukta Granth (8/5) while explaining Rigveda mantra 7/2/2, explains the meaning of Narashansa as under:-

(Asmin) in this yajyen (Aaseenaha) while sitting (Naraha) human-beings (Sansati) praise the God i.e., all the devotees who are sitting in the yajyen offer their aahuti (oblations) in the burning fire and also chant the ved mantras. So, Yask Muni tell another meaning of pious word “Narashansa” as ‘Yajyen” and Yajyen is adorable as well as praiseworthy. Naturally, we’ve to follow the meaning of Narashansa which is “praiseworthy”, “Adorable’, and is mentioned in eternal knowledge of Vedas as well as in granths written by ancient Rishis like Nirukta.

(Nare) Human being (Shansum) praiseworthy i.e., he who is praiseworthy amongst human-beings. We must know that in Vedas, no proper noun is given by Almighty God accept His own names.
So, the pious word “ Nareshansum” relates to praiseworthy learned person and King or adorable praiseworthy Almighty God. Because both are praiseworthy among all human-beings.

Rigveda mantra 1/106/4-
“NARASHANSUM VAAJINUM VAAJAYANNIH KHASHYADVEERUM POOSHNNUM SUMNAIREEMAHE.
RATHAM NA DURGADVASAVAH SUDANAVO VISHVASMAANNO ANHASOO NISHPIPARTAN.”

Idea of the mantra is –

We should make contact with Nareshansum, the praiseworthy, learned persons to achieve happiness and to overcome the sorrows.

So, the pious word “ Nareshansum” relates to praiseworthy learned person and King or adorable praiseworthy Almighty God. Because both are praiseworthy among all human-beings.

Rigveda mantra 1/142/3 –

“SHUCHI PAAVAKO ADBHUTO MADHVA YAJUM MIMIKSHATI.
NARASHANSASTIRA DIVO DEVO DEVESHU YAJIYAHA.”

He (Paavakaha) who is pious, pure, sacred like fire(Adbhutaha) has surprising qualities and nature (Shuchihi Yajyaha) liable to perform pious yajyen (Narashansaha) is praiseworthy amongst human-beings and (Devaha Deveshu) while desiring in the learned and (Divaha Madhva) with sweet meals (Yajum Trihi Aa mimikshati) perform yajyen for three times, he attains happiness.

Idea:-
The person who in his childhood, young age and old age listens to Vedas, perform yajyen and spreads the Vedic knowledge to others, he attains pleasure/happiness of three types i.e., of body, of voice and internal peace.

So, the pious word “ Nareshansum” relates to praiseworthy learned person and King or adorable praiseworthy Almighty God. Because both are praiseworthy among all human-beings.

Anonymous: Namaste Guruji Please send me word by word translation & explanation of Atharvaved Mantra 4:34:2] Mantra is Like this.
“Anastha Poota Pavnen Shudha Shuchay………shatren Mesham.”
Many fanatics misguiding the people & want to destroy the culture of India by putting wrong translation that has a sexual connotation.
Swami Ramswarup: My blessings to you.

Atharvaveda mantra 4/34/2—

“ANASTHAHA POOTAHA PAVANEIN SHUDHAHA SHUCHAYAH SHUCHIMAPI YANTI LOKAM.
NEISHAAM SHISHNAM PRA DAHATI JAATAVEDAHA SWARGE LOKE BAHU STRAINNAMESHAAM.”

(ANASTHAHA) those who have risen above from the human-body made of flesh and blood i.e., who have achieved higher stage from the enjoyments of corporal body, (POOTAHA) whose thoughts are pure (PAVNEIN SHUDHA) by doing prannayam, have got pure life (SHUCHYAHA) has pure knowledge (SHUCHIM LOKAM) auspicious lokas (APIYANTI) achieves. Means that those who control their five senses, five perceptions by means of following the Vedic path and doing hard practice of prannayam [Yoga philosophy] they attain the pure lokas. (ESHAM) Their (SHISHNUM) sex organs (JAATVEDAHA) fire of sensuality (NA PRADAHATI) do not burn i.e., such learned person are not affected by sensuality. (ESHAM) Their (SWARGE LOKAY) homes get divine pleasure. (BHAU STRAINNUM) Several sisters, wife, sister-in-laws, mothers i.e., along with several sisters, wife, sister-in-laws, they spend happy life. It means their family atmosphere becomes a place of swarg i.e., divine pleasure.

I am sorry, I could not reply early, being out of station, for a long time and have come in Ved mandir recently.

Praful: Namaskar sawmiji. plz explain rig ved book 10, chp 61 verse 5,6,7.
Swami Ramswarup: All the three Rigveda mantras relate to the fundamentals of family life to get progeny. The meanings with ideas are being sent as follows—

“PRATHISHTA YASYA VEERKARMAMISHNNDANUSHTHITUM NU NARYO APAUHUT.
PUNASTADA VRIHATI YATKANAAYAA DUHITURA ANUBHRITUMANARVA.”
(Rigveda mantra 10/61/5)

(YASYA VEERKARMAM PRATHISHT) that family in which the act of son i.e., that family in which the act of acquiring son is done (ISHNNUT-ANUSHTHITUM) success to get son (PUNAHA TAT AAVRIHATI) again the family is inspired to acquire son/baby (NU NARYAHA APAUHUT) for the benefit of mankind, the head of the family must leave the family (YAT) by which (KANAYAHA DUHITUHU ANUBHRITUMAAS) the son is made to become able to get progeny i.e., the son who was obtained by the father is made capable of obtaining progeny (ANARVA) son becomes able to discharge his family duties.

Meaning – That family in which the act of acquiring son/baby is done and becomes successful in getting son, again traditionally the family is inspired to acquire son; then for the benefit of the mankind, the head of the family must leave the family when his son is made to become capable of obtaining progeny and discharging family duties.

Idea—
When marriage is performed then it is the motto of the family to get children. When the family gets son and in his young age, the son becomes able to get married to further produce son and also becomes capable of discharging all his family duties then the head of the family i.e., father of the son, shouldering al his duties of family on his son, should leave the family immediately for the benefit of society. Benefit of society means that he should spread the spiritual knowledge and family experiences to the society.

“MADHYA YATKARTVAMABHAVADABHEEKE KAMAM KRINNVAANE PITARI YUVTYAAM.
MANAANAGRETO JAHATURVIYANTA SAANAU NISHIKTAM SUKRITASYA YONAU.”
(Rigveda Mantra 10/61/6)

(YAT YUVATYAM KARTAVYAM ABHAVAT) In the case of young wife, when her duty to produce son is completed (PITRI KAAMAM KRINNVANEY ABHEEKE) in alive father the desire of getting the son is accomplished then before him (VIYANTO MANAANUK RATAHA JAHATUHU) when husband and wife meet, they should produce progeny (SUKRITASYA YONAU SANAU NISHAKTAM) in return based on pious deeds in the family, producing progeny is a duty.

Meaning— In the case of young wife when her duty to produce the son is completed, then in the alive father the desire to get the son is also accomplished, then in return, before him when the husband and wife meet, they should produce progeny in return, because it is their aim, based on pious deeds in the family.

Idea— It is duty of a married life that husband and wife both get the son/baby. When father is alive then at least children must be acquired in the married life. For the said very purpose, the married life is a pious place. It is an important pious deed to get the children traditionally to utilize the world. This is a tradition of a family life.

“PITA YATSWAM DUHITARAMADHISHKAN KSHMAYA RETAH SANJAGMANO NI SHINCHAT.
SWAADHYO AJANYAN BRAHM DEVA VAASTOSHPATIM VRATPAAM NIRATKSHAN.”
(Rigveda Mantra 10/61/7)

(KSHAMYAHA SANJAGMAANAHA) Duly connected with the wife, who is source of getting progeny and (RETAHA NISHINCHAN) by completing the process of pregnancy (PITA SWAM DUHITARAM ADHISHKAN) the father gets his daughters i.e., does not get son. Then (SWADHYAHA DEVAHA BRAHMA JANAYAN) the learned, discerning man produces knowledge i.e., learned, discerning man produces the fundamentals of family knowledge (VAASTOSHPATIM VRATPAAM NIRATAKSHAN) determine, fix the daughter as an owner to protect the pious deeds of her father.

Meaning— Duly connected with the wife, who is the source of getting progeny and by completing the process of pregnancy, the father gets his daughter i.e., does not get son. Then the learned, discerning man produces knowledge i.e., he produces the fundamentals of family knowledge. The learned determines, fixes the daughter as an owner to protect the pious deeds of her father.

Idea—
In case, if the husband does not get son and only gets the daughter the daughter becomes protector of her father’s duties and becomes owner of her father’s property. This is a tradition of Vedic culture and is also accepted by the learned Vedic philosophers.

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