vedism and brahminism 29

Note:

Most of us have heard word jataveda, let us understand the meaning and its roots in reference to shastras or natya shastra. However one might argue on as to, why is this that i am talking about jataveda? yes it has a practical reference to the classical dance form.

In the below if we see it is talking about the creatures or existence of everything in the universe, which is being depicted in the dance form using the mudras, leading the creation of that fire or agni in the body of the individual, thus generating that positive energies which is enormous that comes out in the form of vibrations. Though this has not been told about in the doctrine or text of natya shastra or shastra. Though this is one of the factors and reasons from the vedic and upanishadic point of view.

Agni-Jataveda was perceived to be the means through which his worshippers were to gain knowledge/wisdom/understanding (veda) of all existence (jata). In an extended sense, the altar fire/Agni-Jataveda was then also perceived to be the hypostasis of the inspiration that engendered the Vedas themselves.

the Brahmanas; the word is explained five ways:(1) Knowing all created beings; (2) Possessing all creatures or everything existent; (3) Known by created beings; (4) Possessing vedas, riches; (5.) Possessing vedas, wisdom. Even more derivations and explanations are found in the Brahmanas.

In post-Vedic literature, the term is also used as an epithet of Shiva.

Soham Bhavana in Veda

ऋषि   :   ब्रह्म 

दॆवता   :   अग्नि, परं ब्रह्म

छन्दस्   :   त्रिष्टुप्

ॐ

अ॒ग्निर॑स्मि॒ जन्म॑ना जा॒तवॆ॑दा घृ॒तं मॆ॒ चक्षु॑र॒मृतं॑ म आ॒सन् ।

अ॒र्कस्त्रि॒धातू॒ रज॑सॊ वि॒मानॊऽज॑स्त्रॊ घ॒र्मॊ ह॒विर॑स्मि॒ नाम॑ ॥ ३.२६.७ ॥

ॐ

RuShi   :   brahma 

dEvatA   :   agni, paraM brahma

Chandas   :   triShTup

Om

agnirasmi janmanA jAtavEdA ghRutaM mE chakShuramRutaM ma Asan |

arkastridhAtU rajasO vimAnO&jastrO gharmO havirasmi nAma || 3.26.7 ||

( agnir asmi; janmanA jAtavEdA; ghRutaM mE chakShuH; amRutaM ma Asan |

arkaH tridhAtU; rajasO vimAnaH; ajastrO gharmO; havir asmi nAma || )

Om

Meaning of the Prayer Mantra:

I am the Agni; 

By birth I am intelligent;

Ghee is my eyes;

Amruta is my root;

Brilliance is the make;

Smoke is the crown; 

Heat is incessant;

Offering is my invocation!

Jataveda (Sanskrit: जातवेद, “He who knows all creatures”) is a term used in Rig Veda and is an epithet for agni, that is, fire-god. In some references, the term has also been used as an epithet of Shiva. The meaning of Jatveda has been explained in the following five ways:

• Knowledge of all the created beings
• Knowledge of all creatures or everything existent
• Being known by all created things
• Knowledge of the Vedas as representing the ultimate riches and wealth
• Knowledge of the Vedas as the ultimate and the absolute source of wisdom

In some references, the term Jataveda has been used to personify the one who has produced the Vedas. According to some scholars, its real meaning and significance has been lost in antiquity.

Jātaveda (जातवेद) refers to one of the eight forms of fire (agni) to be assigned to the body parts of the worshipper during preliminary rites before Dīkṣā: an important ritual of Śāktism described in the Śāradātilaka-tantra, chapters III-V. The various tongues (jihvās) of fire are assigned to the various limbs of the body of the worshipper.

The eight forms of fire (viz. Jātaveda) are assigned to the body of the worshipper. Though one has to understand there is a kind of heat that is generated while doing performances, this is nothing but the heat within our body during the performance.

Here as per vedas and upanishads it is related to the agni within the body virutally. Jātaveda (जातवेद).—Three sons of Purūravas, born from Agni (fire). They are called the Jātavedas. (Bhāgavata, Skandha. Jātaveda (जातवेद).—The Agni born of araṇis, as son to Pūrūravas.

Agni has three forms: a celestial form (fire of the sun and the stars), an aerial form (lightning and the life-force of vegetation called the ‘Child/Embryo of the Waters’), and a terrestrial form (e.g., the altar fire at worship). In this scheme, Jataveda (mass noun) represents the class of terrestrial fires (i.e. hearth fire, kiln fire, and so on), but in particular — as the Jataveda — representing Agni as the altar fire.

Many aspects of Agni are expressed through the variety of names and epithets applied to him.

• Agni is Jātavedas as the fire established at the beginning of the rite that continues to its end. As an unbroken presence in the ritual, Agni Jātavedas also oversees the succession of generations, ensuring that a family’s lineage will continue.
• Agni Vaiśvānara is the fire become the sun. As the sun, this fire sees everything and governs everyone. This form of Agni is especially associated with the king, who like the sun stands above and reaches all beings. The word vaiśvānará means the one “relating to all men.”
• Agni is also Tanūnapāt and Narāśaṃsa. One or another of these names—or sometimes both (I.13.2–3)—appear in the Āprī hymns, which are recited in an animal sacrifice, and they both occur outside of the Āprī hymns as well. The word tánūnápāt describes Agni as the “son of himself,” and nárāśáṃsa as the one “who embodies men’s praise” of the gods.
• As Agni Kravyād, the “flesh-eating fire,” Agni is the fire of the funeral pyre that consumes the body of the deceased and transports it to heaven.

Mātariśvan is sometimes identified as Agni himself, but he is more properly the one who brought the fire from heaven.

Though if i am talking about the agni i need speak about the Kravyada form of agni, though this might be not realted to subject, but need to know about it from outside.

Let us get to the meaning of jatavedo:

Jataveda and Kravyada forms of Agni, the vedic God of fire

Agni is the vedic God of fire and sacrifice. Agni is prominent in the hymns of the Vedas and particularly the Brahmanas.In the Rig Veda there are over 200 hymns that praise Agni.

Agni is identified with energy and action,and it is the first emanation and the sacred spark hidden within all beings.

The test by fire{Agni Pariksha}, has been mentioned in the Scriptures, which highlights the connection of Agni and sacredness, during the Vedic period.

It is learnt that Agni has two important forms viz Jataveda and Kravyada.

There are two forms of Agni as Jataveda and Kravyada. Jataveda is invoked to burn and carry offerings except flesh to Gods and Kravyada is invoked to burn flesh.

Agni is said to have two forms Jataveda and Kravyada. As Jataveda, Agni is identified with Brahman and infinite knowledge and is invoked to burn and carry the offerings (except flesh) to the respective Gods. He is the pure form, the sacrificial priest and divine messenger who intercedes between humans and Gods and thus pleasing Agni, in turn, is said to please the Gods.

As Kravyada, Agni is obtained from the rays of the sun and is invoked to burn flesh (animal parts and corpses) in the Pitru Yajna. It is the fire of the funeral pyre and hence as such is said to be the impure form which is much feared.

करव्यादमग्निं पर हिणोमि दूरं यमराज्ञो गछतुरिप्रवाहः |

इहैवायमितरो जातवेदा देवेभ्यो हव्यंवहतु परजानन ||

यो अग्निः करव्यात परविवेश वो गर्हमिमं पश्यन्नितरंजातवेदसम |

तं हरामि पित्र्यज्ञाय देवं स घर्ममिन्वात परमे सधस्थे ||

यो अग्निः करव्यवाहनः पितॄन यक्षद रताव्र्धः |

परेदुहव्यानि वोचति देवेभ्यश्च पित्र्भ्य आ ||

send afar flesh eating Agni, bearing off stains may he depart to Yama’s subjects. But let this other Jātavedas carry oblation to the Gods, for he is skilful.

I choose as God for Father-worship Agni, flesh-eater, who hath past within your dwelling, While looking on this other Jātavedas. Let him light flames in the supreme assembly.

With offerings meet let Agni bring the Fathers who support the Law. Let him announce oblations paid to Fathers and to Deities.