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My Thoughts

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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