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Sunday, February 20, 2011

NASADIYA SUKTAM

NASADIYA SUKTAM.

I have used the method learned from my Sanskrit school and college

classes in finding the meanings of the hymns. The hymns are poetry

and the words are placed for their rhyme. They are to be placed in

proper prose order i.e. Anvayam in Sanskrit. Then the meaning of

those words i.e. Artham. This allows to come to their summing i.e.

Saram. The result follows:-

nasadasinno sadasittadanim |

nasidrajo no vyoma paro yat |

kimavarivah kuhakasya sharmann |

ambhah kimasid gahanam gabhiram \\1||

thadanim=at the (long past) time;

asad na aasid=non-being (nothing) was not (there)

sad na aasid=being (something) was not there.

raja: na aasid=dust (earth) was not (there)

vyoma: na (aasid)=sky (heaven) (was) not

paraschid=beyond.

avariva: kim?=what is shrouded?

Sharman kuhakasya?=on whose behalf?

Gahanam gabhiram ambha: aasid kim?=was it

deep all pervading waters?

In the long past time, there was no nothing nor

something was there. There was nothing of earth or

any heaven beyond. In whose behalf, all things

shrouded? Was it then in deep all pervasive waters

(that no one knows)? 1.

na mrutyurasidamrutam na tarhi |

na ratrya ahna asit praketah |

anidavatam svadhaya tadekam |

tasmaddhanyannaparah ki~jchanasa || 2 ||

mrithyu: na aasid=no death was there.

tharhi amritam na (aasid)=however, deathlessness

was also not there.

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praketa:=separated

ratria na=no nights

ahna na aasid=days were not.

tadekam swadhaya=that one on its own

aanidavad=breathing.

tasmad anya:=no other than that

kincha apara: na aasa=anything else was not

(there)

There was no death or life; no separate days and

nights. On its own it was breathing. There was

nothing else than the one (breathing). 2.

tama asittamasa guhlamagre praketam | salilam

sarvamaidam |

tuchchenabhvapihitam yadasit |

tamasastanmahina jayataikam || 3 ||

agre=in front

tamasa gudham=shrouded in darkness,

praketam tama: aasid=was separated darkness.

Idam sarvam salilam aa=all were waters?

yad tama: thuchena ambhahpihitam aasid=the

darkness that was enveloped with little water;

tanmahimanat ekam jayata=it became one on its

own power.

That darkness was shrouded in darkness but were

all waters? It was separated with little water

enveloping it and it became one on its own power.

3.

kamastadagre samavartatadhi |

manaso retah prathamam yadasit |

sato bandhumasati niravindanna |

hrudi pratishya kavayo manisha || 4 ||

tadagre kama: samavartata adhi=desire cameforth

to it.

yad manasa: pradhamam reta: aasid=that was the

first (appearance of) mental seed.

manisha: kavaya: hridi pratishya=learned sages

searched (their) hearts;

sata: asadi bandhum niravadan=(they found the)

relation of being and nonbeing.

First desire came that raised its mental seed. (reta:

also mean energy or semen that is capable of

impregnation/creation.) Learned seers through

their deep contemplation found the relation being

to nonbeing. 4.

tirashchino vitato rashmireshamadhah | svidasi

duparisvidasi |

retodha asan mahiman asanna |

svadho avastat prayatih parastat || 5 ||

esham rasmi: tiraschina: vitata:=the rays/light

spread out around,

adhasvid aasid=from down was it,

uparasvid aasid=far above was it.

mahimana: retodha: aasan=forceful energizers

were there,

svadho avastad=from the given situation

parastat pratati:=movement forward.

Light spread out around, was it from down under

and also far from above?

Might be there were forceful energizers to move

forward in the given situation. 5.

ko addha veda ka iha pravochat |

kut ajata kut iyam visrushtih |

arvagdeva asya visarjanaya |

atha ko veda yata ababhuva || 6 ||

ko adha veda?=who had the knowledge?

iha ka: pravochad= who spelled it here?

kuta ajata:=where from (it) appeared?

iyam visrishti: kuta:=what for this creation?

deva: asya visarjaya arvag=gods came later than

that creation;

adha ka: veda? then who knew?

yata aababhuva? from where it happened?

Who had the knowledge and who spelled it?

Where from it appeared and for what? Gods will

not know since they came later. So who knew that

where it happened? 6.

iyam visrushtiryata ababhuva |

yadi va dadhe yadi va na |

yo asyadhyakshah parame vyomann |

so amga veda yadi va na veda || 7 ||

yata: iyan visrishti: ababhuva?=from where

creation came forth?

yadi va dadhe, yadi va na (dadhe)=does it sustain

or not sustained?

yo asya adhyaksha:=who was presiding over it,

parame vyoman=(from) top of heaven;

sa: anga veda=he might well know?

va yadi na veda=or (even he) might not know?

From where the creation came forth and how it is

sustained or was it not sustained?

The one presiding over from high heavens well

might know or even he may not know? (Since

there is no evidence of any thing.) 7.

In the long past time, there was no nothing nor

something. There was nothing of earth or any

heaven beyond. In whose behalf, all things

shrouded? Was it then in deep all pervasive waters

(that no one knows)?

There was no death or life; no separate days and

nights. On its own it was breathing. There was

nothing else than the one (breathing).

That darkness was shrouded in darkness but was

these all waters? It was separated with little water

enveloping it and it became one on its own power.

First desire came that raised its mental seed. (reta:

also mean energy or semen that is capable of

impregnation/creation.) Learned seers through

their deep contemplation found the relation being

to nonbeing.

Light spread out around, was it from down under

and also far from above?

Might be there were forceful energizers to move

forward in the given situation?

Who had the knowledge and who spelled it? Where

from it appeared and for what? Gods will not know

since they came later. So who knew that where it

happened?

From where the creation came forth and how it is

sustained or was it not sustained?

The one presiding over from high heaven well

might know or even he may not know?

There are some words in the text that seek some

probing. They are aasid, yada, yadi, kama

and reta:. In sanskrit the words are considered

significant in their meanings. The words aasid is

affirmative but when used in combination with

yada and yadi they mean questionings.

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Posted by K.N.Krishnan at 11:26 PM

One might find the context of these words in text.

They show speculations that are contradictory,

imaginations and questions specifying skepticism

on the part of the Rishi, on the subjects

mentioned. His imagination follows experience of

life here. He finds some human traits in the

primordial one. Death cannot create anything; only

living and breathing one could do it. So also is

desire. kama in Sanskrit is not just desire but

sexual appetite and reta: also means semen.

The Rishi attributes these to the one breathing to

explain this act of creation. At the end the Rishi re-

asserts his skeptical views by the questioning the

one presiding in the high heaven.

K.N.Krishnan.

Feb.2011.

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