Sunday, August 26, 2012

Ihi the bel biwah in newar Hindu rituals-a mock marriage


Ihi ’- The Bel Bibaha –A Mock Marriage  -                                           

   (An abrupt  translation by:  Mrigendra Raj Subedi  Rajopadhyaya)

 

Pitu  Beshmani Ya Nari Raja Pashatyasanshkrita

Sa Kanya Brishali Gyaneya Tadwarta Brishalipatam

                                                       Byasa smriti

      Meaning:An unmarried girl, at her father’s home, if sees her first means as adolescence, she loses her purity and finally bears down casted. The situation leads her towards BRISHALI-the lowest class girl or the most impure girl who is destined to get marry to lower lineage .Her bride too, is denied to commence the higher social status  from where he had come. Likewise, the man who gets marry to the BRISHALI, finally, loses his lineage and purity.

      Newar is the only ethnic cast of Sanatana- Hindus who take their daughter to the ritual function called ‘Ihi’ before her approach to puberty. For a female child, Newars celebrate IHI- a ritual function performed in mock marriage where the bride is represented by a Bel –a wood apple or it is a ceremony held for pre-adolescent lassie   .The discussion leads here to clarify the need of this ritual, according to Sanatana scripture. It is essential to look over the religious significance of this function in reference to Hindu scripture.

      It is the Hindu code that a girl is destined to get marry before she comes across her adolescence. Or else, she will have to be out casted if not married at her pre- adolescence.  The tale of Goma, of seven and Shiva Bhatta of seventy-seven‘s marriage at the Swasthani Katha is an ideal example of Hindu marriage. The epic called Agni Puran instructs the Sanatanis:  

Pitu beshmani ya nari raja pashyantyasanskrita

Sakanya brishaligyenya  tadwartabrishalipati .

     Hindu  scriptures suggest that one who doesn’t  have an opportunity to get marry before she come over an adolescence, she can take the course of mock marriage-the ‘Ihi’ . One of the greatest epics, the Kalika Puran suggests:

Anudha shriphalaisardhamudwahetpitribeshmani

Anena bidhina kanya rajadoshatpramuchete.

                                                 Aaditya Puran

     Meaning: The girl who takes the course of mock marriage at her pre-adolescence, a symbolic marriage with “bell: (an apple wood) does away the probable down fall of her purity. She can stay at her father’s home without getting married to a man even after her adolescence. She remains virtuous or chaste and pure. She never becomes a widow so long as she lives after her husband’s death. The mock marriage is a preventive course to it. The Brishali  kanya and her husband both are down casted . Pitri’s-the departed heavenly souls do not like them to see at the rituals called ‘Shraddha’which is an extract of Gautam Tantra. Gautam Tantra suggests at its third leaf:

Nirasha pitarayanti drishtwa cha Brishali patim


     The departed souls of fore-fathers feel sad and leave the offerings from the Shradha. These souls go hungry. They bestow a curse rather than a boon. Parashara  Smriti writes:

Praptetu dwadeshebarshe yah kanyam na prachhati

Masi masi rajastasya pibanti pitaronisham.

      Meaning:If a girl stays unmarried at her father’s home for twelve years from her birth, she is supposed to be a Brishili. The girl’s fore-fathers are obliged to try the monthly means of the girl every month. Such Brishlis are not ideal to perform Kanyadan: a ritual function, in which a virgin a vergin girl is given away on a bounty to an adolescent lad as her bride.

      The father will have to go down the hell of his daughter’s monthly means garbage dump when he does not perform the ritual-Kanyadana at her pre-adolescence.A girl who observes her adolescence before her marriage; she is not viable to get marry. If her father takes her to the ritual called Kanyadana after her adolescence, the father will have to go down the hell. The great sage called Byasa suggests all Hindus:

Bridha gauscha rajokanya brahnanasya kubhojanam.
Jirnabastranscha yo dadyat sa data nrakam brajat.

 

     Meaning:One who gives away an old cow, an adolescent girl, worn-out clothes and unsacred food to Brahmines at bounty ,is destined to go to the hell.

This suggested code of sage Byas created an unwanted compulsion to the parents of autistic, cripple deaf and dumb girls. No men ventured to get such girls marry. They were left to go over an adolescence which led the parents to dump down into the hell of urine and shit. In connection to this , the god of punishment ,Dharma Raj prayed the  supreme god  Bishnu to grant  and  explain a  remedy for  these parents  so that they won’t  have to go to hell. Bishnu suggested:
Pipplambusubarnam ba shreephalai sardha mudwohet
Yevirsaha samudwahe Brishalitwat pramuchyate .
(An extract from  Aaditya Puran)

     Meaning: If the girls could not get marry before her adolescence, she should  undergo  along  the mock marriage with peplum plant ,gold statue ,water  or  wood apple which reliefs that individual from all sins and saves the parents from going to the hell of urine and shit.

 

     The girl, who has gone under the mock marriage which has been explained before, will not be classified as an unchaste or twice-married, in case, she gets marry to a man after she has observed Ihi. The mock marriage leads those girls as married to the Supreme God –Vishnu and in -lists her never to be a widow. Such girls are known to   be a non-widow woman. In Newar tradition, they are known as Saubhagyanbati –symbolized to be a good luck lady. Saubhagyanbti ladies are always ideal for happy      auspicious   and religious moments, whereas, the widows are not allowed to take part in any gala moments.

     Newar tradition is a unique one, in the sense that their female child is married to the mighty God-Bishnu   embodying to the apple wood –fruit. But in the adolescence, these girls are married to a man, the God Incarnated (in the belief of the soul, represented by the apple wood an incarnated bride).Newar marriage is performed by bestowing garlands to each other.



This function is known as: Soyambera where the priest shouts the chanting as described in the conduct -Bidhan Khanda which reads:
Tadatma nara roopena hrityatradya mupasthita
Yasmaikasmaischa twam dattam kanyaka brayabaram

     Meaning: oh! Girl, here is the same soul in the form of a man who has represented your bride in the mock marriage with the apple wood then. You are suggested to bestow the garlands to the incarnated man. In the Swoyambara function, the priest reads:  “Bara badhu mukhabalokana” i.e.a function of face to face gazing of bride and groom .Shouting of this chant is clear. The final steep of the marriage function concludes by reading a verse of Bidhan Khanda :
Jestha bhrata pita mata toya dharya yadakrita
Brahmanagnisurhitskhyam  tena  udwahita  bhabet

Meaning: The first stanza of this verse represents the function-Ihi, that explains-
The elder brother, mother or father has bestowed waterfall in Kanyadan.
The second stanza of this verse explains the Swoyambara function in which the weeding procession is witnessed in the presence of relatives, fire and the priest. Only then, the groom is given a farewell.
     Newar’s mock and real marriages are so related. They are abruptly related. It’s a scriptorium phenomenon. Wanton criticism will be a cheap comment. Such a cultured and theosophical marriage is criticized by non-Newars. They make   a pre- nosive comment against Newar’s  Bel Bibaha- the ‘Ihi’.The cheap comments  that none- Newars make is groundles s. The above discussion concludes- a Hindu Newar girl is dedicated to Bishnu. She never becomes a widow.Therefore, stopping a girl being a Brishli, must be married as Goma of the Swasthani Brata katha or married to the apple wood fruit in the function- Bel Bibaha. 

Thursday, June 7, 2012

tantric Practices in Newar Rituals


'Rudri' or Rudravishek a Vedic-Tantrik conclusion on it
(An Abrupt Translation by M.R. Subedi  Rajopadhyaya)
                                                                                                     - Nigendra Raj Sharma Rajopadhyaya
                 An assumption pleads: there is no need to look up the table of Shiva Bas , the ideal day of the deity Shiva, for invoking Rudra with the ritual - "Shiva Rudri", a function performed by flowing down the fountain of sacred water, honey, milk or ghee etc. on the day of respective Newar Santani devotee's birthday. Looking for the ideal day to perform "Rudri" has been ignored or undermined by the Santani Newars in course of observing their birthdays. This is criticized as a breach of procedure. Sanatani khas-Brahmins disagree this and make a strong comment against it        . They think: "a look on calendar is a must “. Without looking for the ideal date, one cannot perform 'Rudri' observing his/her happy birthdays.
     However, it is a breach; Newar Sanatanis believe that they are following their tradition. They strongly stick on it that performing Rudri on an individual`s birthday doesn’t need to  pay any look on the calendar for the detection of the most ideal day. They think that the birthday itself is the most ideal day to perform Rudri, Lord Shiva made a consent that it is not necessary to look for  any ideal day to perform 'Rudri' when one intends to observe his/her birthdays by invoking Rudri. The following explanation goes to explore on it.
     Newar Santanis have always been remained a Tantrik Hindu. We witness Newar's tradition   direct by tantrik epics. Following discussion has been launched here to explain the fact hidden in Newar's tradition on 'Rudri'. One of the scriptures of Tantra, called SHIVA TANTRA explains that there is no need to look at the calendar to detect the ideal day for Rudri when one intends to perform it on his/her birthdays. According to the scripture - Shiva Tantra, the vedic verses mentioned in it, differ by some stanzas to that of vedic rituals. It is mentioned in the fifth chapter of shiva Tantra. Lord God Shiva explains one hundred stanzas of vedic verses to Narada. On those hundred stanzas only three differ from that of pure vedic - content. This vedic - content is very common among the khas-Brahmins who perform 'Rudri' rituals excluding Tantric procedures. Lord Shiva is the same deity to perform. Rudri with vedic and tantrik Vehicles. Khas-Brahmins observe this Rudri rituals with mare vedic procedure, Whereas, Newars observe Rudri with vedic and Tantric - both procedures. In the former procedure, deity: Lord Shiva has explained a stanza to tell:  Pay an eye at the calendar to look for the ideal date of Rudri is not a must. It is the very essence to perform 'Rudri' on the birthdays of an individual without thinking on 'does' and 'don’ts'.
     'Thyasapu, a manuscript copied by Hari Dutta Joshi of Bhaktapur for his preceptor chakra Raj called SHIVA TANTRA’ written in Ranjana Lipi (Newari Character), Nepal Era 802 (of 1658 A.D.) contains five chapters. The THYA SAPU deals with Lord Shiva's words on the importance and greatness of Rudri and finally the preparation of altar. Things and flowers to offer ,procedure of invoking, qualification of priest, Vedic verses to recite and the instruction to perform Rudri without paying any heed to SHIVA BAS (i.e. looking for ideal day to perform) in case of paying homage on one's birthdays .are its  significances
     The copier of the book , Hari Dutta Joshi prints in his manuscript - procedure to detect the ideal day to perform, significance of 'Rudri', the worshiping procedure of homage and the need of Tantrico-vedic Brahmins to chant the verses. He expresses his words of gratitude to his preceptor and mentions the following stanza to conclude his words.
Bipran Bedabida Shanta Kaulika Sansita Brata.
Gyana Yagan Taponistha Shivavaktiparayana.
Rudradhyan Japan Samyakkurbantu Bimalashaya.
Tesham Japanu Bhabena Sadya Shreyo BhabiShyati.
Meaning:
     The performer should depute a priest with a wide knowledge of veda.and  Baptized in Tantrik procedure. The Priest should be attired with the knowledge of penance in Lord Shiva’s  austerity. He should chant the vedic verse to perform the procedure with good wishes which leads the performer to get into the divine result.
The former chapter deals with a tale related to the worshipping procedure of Rudri and its result. The fifth chapter follows the detailed content of Vedic verses which are chanted in Rudri  procedure. The translation of the mythic story with its Sanskrit Stanzas and the complete hundred verses are here as follows:-
Lord Shiva says:-  
     Ishwora Ubacha
Shrinu Narada Bakshami Itihasam Puratanam.
Bhadra Seneti Rajasit Kashmire Dwarantike II
Mitrasena Iti Khyata Tasya Putra Abhuttada .l
Praja Putram cha sarbesham Palayamasa Parthiba. II
Yekada Tatra Samprapta Parashara Mahan Muni I
AAtithyam Karayamasa Swagatasana Bhojanai . II
Harshitam cha Munim Drishtwa Prarthayamsa Parathiba.

     II Rajobacha II
RajyangeShukhilechapi Kushalam Bartate mama. II
Mama Bhagyabasad Praptam Sarajyam Dhana Putrakam.
Adhuna Shrotu Michhami Mamatmajasaya Yadwabet. II
Asyau Kati Barshani Bhagyam Bada cha Kidrisam.
Bidya Kirticha Shakticha Shradha Bhakti cha Kidrisham
Yetatsarbama sheshena Munetwom Baktumarshsi II
Taba Shishasmi Bhrityosmi Sharnam Twam Gatosmyham II

    


II Parashara Ubacha II
Abachyam Hi Yatakinchit Katham Saktosmi Shamsitum.
Amusya Tu Kumarasya Barsham Dwadashyayu.
Ata param prapadete Saptame Dibasemritim . II
Iti Tasya Bacha Shrutwa Kalakuta Miboditam. I
Murchhitam Sahasa Bhoomais Patito Nripati Shucha II
Tamithaya Samaswasya Samuni Karunardradhi. I
Vbacha Mabhairnate Punarbachhayami Te Hitam II
Sarba Debottamandebam Yadekam Nishkalam Param I
Chidanandamayam Jyoti Sa Aadya Kebala Shiba II
Sa Yebaday Rajo Rupam sirshta Brahmana Matmana I
Sasriti Karma Niyuktaya Tasmai Bedan stha Dattaban II
Punnacha Dattabamisha Atma Tatwaika Sangraham I
Sarbapanishadam Sara Rudradhyam cha Dattaban II
Yadekamabhyam Sakshyad Brahmar Pam Sanatanam I
Sitbatmakam Param Tatwom Rudradhye Pratishthitam II
Tatrayam Yajushammadhe Brahmano Dakshimanmukhat I
Asheshopamishatsaro Rudradhye samudgata II
Namaste Rudra Ityadayat Sibomama Tata Param I
Sattotara Richa Sarbe Rudradhye Samshrita II
Yesha Yeba Paro Mantra Yesha Yeba Param Tapa I
Bruto Rudratmaka Soyam Beda sara Prasadita II
Rudradhyayen Ye Deva sampayanti Mahesworam I
Tajjlai Kurbata Smanannte Mrityam Tatanticha II
Rudradhyani Japtena Snanam Kirbantc Yembhasham I
Tesham Mrityu Bhayamnasti sibaloke ahiyate II
Satraudra Vishekena Shatayurjayate Nara. I
Ashesha Papa Nirmukta sibasya Dayito vabet II
Yesha Rudradayutam Snanam Karotu Taba Putraka I
Dashabarsha Sahashrani Modete Bhubi Sakrabat II
Bipram Bedabida shanta Kaulika Shansita brata I
Gyana Yagan Taponishtha Siba Bhakti Paryana II
Rudradhyam Japam Samyak Kurbantu Bimalashaya I
Tesham Japanubhabena Sadya shreyo Bhabishyati II
Ityukta Bantam Nripatirmahamunim Tameba Babre Pratham Kriyugurum
Athaparastykta Dhanashayanmuninabahayamasa Saharrashe Hshnat II
Tebipra Shanta Manase sahasra parisammita I
Kalashanam Satam Sthapya Punya Brikshya Rasairyutum II
Rudradhayana Sansnapya Tam Murbipati Putrakam I
Bidhi Batsnapayamsa samprapte saptame dine II
Sbapyamano Munijanai Sariyanaya Kumaraka I
Akasmatdeba Samtrasta Kshanam Murchha Mabapha II

     II Ishora Ubacha II
Shrinu Narada Bakhami Siba Basasya Yatdwat
Tithcha Dwihunim Kritya Banai Samjojayet tada .
Saptavisha Haredvagam Shivabasam Samudisher.
Yekana Basa Kailsaha Dwitiye Gaurisannidhau.
Tritiye Brisharudha Savayam Cha Chatustake.
Panchame Bhojane Chaiba Kreedayam Shadbhire Tatha.
Smashane Saptame Chaiba Shivabasa Itrirata.
Kailashe Lavate Shaukhyam Gauryastu Sukhasampada.
Brishave Chaiba Siddhisyat Sabha Santapakarami.
Bhojane che vabetpeeda Kridayam Kastamebacha.
Smashene Maranam Chaiba Phalameba Bicharayet.
Swojama Bibasechaiba Shivarautraustathaibacha.
Bedhotsa Dine Chaiba Paurnamashyam Tathaibashe.
Parba Dina IT Prokta Pitro Marana Basarau,
Eteshu Dibaseshuscha Rudrapatham Phalapradam
Tatravishekha Karyeshu Shivabasam Napashyatu.
Iti Shiva Tantre Shivabasa Phalabarnane Chaturtha Patalam.

Ishor says:
oh Narada ! I will tell you the ancient    story, About the end of Dwaper Uga (the latest Part of the epoc there used to be a king called Bhadresen, who ruled over kashmir  He had a son called Mitrasena. An oracle safe called Parashar came to the King's Palace. The King received the oracle with food and a seat. In the arrival of the sage, the king felt joyed and prayed the happy oracle. The king said, "Everything in my kingdom goes all right. My fortune has bestowed wealth and son, Now Kindly tell me the future of my son Please explain me about his fate and his life span, education, fame, dedication and devotion without leaving any trace. I am your disciple and servant as well. I have fallen to your feet. To the answer of these questions,  Parashar replies - "There is a sad message too which is not an ideal deal to tell than at all. There is no reason to suspect over it. However, one will not be able to keep straight listening to this ill message. Even a patient person feels sorry to listen to it. The message speaks, loudly that this prince dies on the following seventh day of this week". Listening to this fatal poison like words the king felt unconscious on the ground. And sprinkling the ocean flood of love and pity over the king, the sage assured him "Do not be afraid. I will further tell you the things which will benefit you". Uttering these words the sage raised the King from the ground. The  god, the biggest lord, the happiest Spirit and the flame, the earliest soul is the only God Shiba. The red Spirit who is the creator of the universe is produced by the mighty God Shiva. Shiva is the only unblemished might of the universe and the system .Lord Shiva bestowed all the four Bedas to Brahma the creator, and along with it, Lord Shiva bestowed his elements of collection to Brahma. These  were the jests of all Upanishads. The very important element which goes by the name 'Rudradhya' was also given in course of deputizing Brahma for creation. 'Rudradhya' includes the Universality of the Great Shiva the real Supreme, omnipotent and divinity. The complete 'Rudradhya generated  from the southern mouth of Brahma Which signified the first and foremost  of all Upanishads and Bedas without leaving any. The hundred Stanzas followed from NAMASTE RUDRA MANYABA………….to…………….. SHIBONAMA “TATA PARAM. These are the contents of SATA RUDRADHYA. This is the greatest chant and the Greatest Austerity. It is said: the 'Ruradhya' is attired with godly precise chantings  Which consists the entire gist of all four Bedas. Chanting these hundred stanzas of Beda one can sprinkle water over Shiva Linga. The water flown down from the idol is the holiest water which can be used to take bath to drive away the danger of death. Death cannot terrify them Onewho takes bath with the water sprinkled to the idols. Sprinkling of that water chanting 'Rudradhya' leads one to live for a hundred complete years. He or she gets rid of sine and becomes beloved by Shiva. Let your son take bath for a ten thousand times. Chanting this Lord Shiva blesses your son live to enjoy for one thousand years in the earth.
     To chant the Bedic stanzas one should depute Brahmines with a good Knowledge of Beda. They should be generous, purged, astute, Baptized with Tantric rituals and loyal to Shiva. The priest should not be covetous to make earning and he ought to bear the spirit of an oracle .The chanting performed by such priest will certainly be fruitful.
     After this, the king adopted sage Parashar as the chief of that function, chanted Rudravishak (Rudri). He deputed one thousand noncovetous Brahmins to chant Rudradhaya and started performing Rudri.. One thousand peace loving Brahmins started Chanting Bedic rituals erecting a vessel called KALASHA in which water was filled with holy plant leaves.  Rudradhya was recited ten thousand times. The fountain of water flew down continuously over the idol of Lord Shiva for aweek. Penance was ended by sprinkling the flown out water over the prince and was given a bath to him at the end. No Sooner than the bathing was commenced ,,the prince got over purgatory and the danger of death which was cursed upon him  was driven away. Instead the prince got  a short unconsciousness for a while and recovered completely.
     Lord Shiva said: Oh Narada ! Listen to me : I am telling you the fruit evolved on the rituals  to invoke  according to the lunar calendar. Multiply the lunar date by two and add five to it and divide by seven. The remainder   directs the fruit to the performer. The remainder shows the destinations of Shiva. Shiva's destination at Kailas bestows happiness, day with his bride bestows wealth, day over the rider bestows all divinely excitements, day at meeting prevails pains, day at plays throws sorrows and the day at grave bestows death. The very day of owns birthday, one's ceremonial date of purgation, the full­- ­moon day and parents’ expired annual dates are pious days. These days are ceremonial days to chant 'Rudra Path' and Rudravishak. There is no need to look upon the account of Shiva Bas for these gala days. They are very important days and for these days, performing 'Rudri' is a valuable function to make Lord Shiva Pleases. So  the fourth Chapter comes to an end with the explanation of Shiva Bas from Shiva Tantram.
     Shiva Says:      Shrinu Narada Bakshami Rudradhyam Shatam Param.
                             Yasha Shravana Matrana surb Paphato Bhabet.
Listen Narada! Rudradhaya consists of hundred Stanzas. Listening to it reliefs from all sins. They are             

Saturday, May 12, 2012

Existence of Tantra in Veda a Vice Versa


Existence of Tantra in Veda a vice versa.
Mrigendra Raj Subedi Rajopadhyaya
The acceptance of Vedic sole supremacy leads one towards the Vazra Yan (the tantric wing of Buddhism) to submit tantra at its feet. Obliviously, there is no need to pay any need on the status of Tantra in Hinduism. As there is no room for Buddhism in Sanatana, tantra does not confine in Bazrayan. Moreover, compulsion exists to incorporate or attire Tantra to Buddhism when it is deserted from Sanatana it may lead to depart Tantra from Nigama, the vedic side. In contrary, it will be an injustice to think so when Tantra is thought to be isolated from Nigam or Sanatana. With this view in mind, following debate proceeds onward to testify the interrelationships and attachment of these two, originated from the same fork.
     First of all the acclamation of Tantra as one of the major components of the Hindu religion, the following discussion is being put forth to explain. Here are some facts to clarify them which explain the existence of Tantra in Vedas a vice versa. It has not been a mystery yet. However, to clarify these facts here needs discussion which throws light in a nutshell.
     No doubt, we all have accepted the unprecedented domination of Vedas in Vedic Vehicle, it is witnessed that all Hindus who claim they to be Vedic follower accept the codes of Vedas clearly. To accept all the directives of Godly Epic-Vedas is one of the prerequisites of Hindu-Code. This code introduces one who does not try beef, goes by a Sanskrit name and is born either of Hindu parents. This criterion for identification of Hindus has been fixed as the yard stick to introduce them which has become today’s fallacy in depth. The reality has drawn closer to all to conclude that the block of people satisfying these codes are all Hindus or can be a granted Hindu. In other words, those people are not listed as Hindus who do not satisfy the prerequisites of Vedic code of conduct for Hindus. Obviously, it sounds that the individual- a Tantrisians or a Nigamian following the directives of Veda is abruptly listed as Hindu of high class lineage. In this periphery following paragraphs try to look up the corner left for exploring the connotation and interrelationship between Veda and Tantra. This attempt explains the existence of Tantra in Veda the vice -versa. Apart from this, we do not see any room left to stick on and explore the fallacy of coexistence over Veda and Tantra. This attempt tends to measure the parallel altitude of the two and tries to conclude the situation of equal greatness of both in Sanatana, the Hindu religion.
     At present, some Sanatanis have even pled for Vedic supremacy to throw an inferior look upon Tantric beliefs with their articles and speeches delivered on occasions. Learning these things, one can put forth his/her ideas views to condemn the opposite term of fallacies.
     Such attempts to lay sheets of smoke screen should be exposed or wiped out. Their wanton throws against Tantric scriptures are not keeping with facts hidden in the spirit of Vedas. They never meet the fact. So far it concerns with the exploration of fact, a bulk of testimonies can be noticed which support the inseparability of Tantra and Veda. Obliviously, Veda pleads with several verses to support Tantra and exposes similar claims and views to act parallel. The history of their ecology is the chapter of ingoing the attempt made here gives higher priority to explore the existence of Tantra in Vedic verses. In course of pulling the context on, it will be essential to say that one should begin with efforts made by belief of Tantra upon Vedic verses. The epic named Vidyarnava Tantra deals in the 20th chapter about the chanting of tantric verse generated from Vedic stanzas.


RHIGYAJUSAMAVEDESHU YOGE AGRAKSHARESHUCHA
JAYAMANE CHA BAGBEEJE VEDA PATHA FALAPRADAYA
     The above stanza explains:
The first  three alphabets from the three Vedas’ beginning stanzas come consecutively together to pronounce ‘Aim’- the BAGBEEJA signifying chanting utterance of Vocal goddess (goddess of wisdom), “Saraswoti” which leads the devotee to perform the austerity and achieve a bulk of PUNYA (theosophical earning of spirit).
     The explanation of above stanza goes as follows:
The first verse of Rigveda- “Agni mile Purohitam….” Has first letter ‘a’ as the first alphabet. This ‘a’ goes to join ‘e’, the first alphabet of first stanza standing for ‘Samaveda’- “Agna Aaya hibilaye…” ‘Aim’ utterance. In Tantra the nasal sound ‘n’ is added to make the alphabet chanting utterance ‘yen’. This is the utterance of ‘Bagbeej’- the chanting utterance of the Goddess of wisdom, Saraswoti. This is symbolized by Nepali character "…..” which sounds ‘yem’. Chanting this utterance bestows a lump of ritual earning (opposite of sin) which is believed to be an expenditure of the soul for the enjoyment of departure or after the death. Finally, we conclude that above mentioned discussion testifies that some Tantric rituals meet the same altitude of religious values and at the same time they are always attached to each others.
Before pulling ahead, it would be essential to explain one of the wings of Tantra, popularly known as ‘AAGAMA’ to recognize the living of Veda in it following debate steeps into the ‘Saptasati’ khanda the extract of the epic MARKANDEYA MAHANPURAN which we popularity recognize as ‘Chandi Path’.
     There are three chapters in CHANDI path, the first chapter is read as ‘Prathama Charita’. The second chapter is read as Dwitiya Charita and the third chapter as Tritiya Charita. The first chapter is begun by reading ‘AIM’ (the Bagbeeja) to read before Rhishirubacha. After the completion of prathama charita the ‘Dwitiya charita’ is begun with ‘Rhim’ the Maya Beeja to read before “Rhishirubacha”. The end of Dwitiya charita leads to ‘Tritiya charitra’ which us begun with “KLIM” the kama beeja to read before ‘Rhisirubacha’. Then sambaed swaroopam is uttered to begin, Tritiyacharitra. The reciting of Chandi path is the sole ritual function of tantra to invock Tantric goddess- Mahakali, Mahalaxmi and MahaSaraswoti. These three goddess, represent three Vedas-RhigVeda, YajurVeda and Samaveda. When Chandi path is recited its invocker is bestowed with a huge sack of PUNYA (a spiritual earning) which is very equivalent to the earning of Veda Path. The chanting of Chandi verses is a ritual function which relates to Tantric homage to commed one to the God, Similarly, the chanting of Vedas is another ritual function, which relates to Vedic homage to commend one to the God. Both vehicles lead the penances to meet the reverence to commend one to the God. The former is the easier most vehicle, for all costs regardless of race and lineage, the former one is only for the highest lineage, the Brahmins. When others are not authorized to chant Vedas they can chant “Chandi Path”. Finally it concludes that Veda meets the same altitude of greatness to Tantra.
The above discussion exposed that the three chanting sounds borrowed from tantra are “Aim”, “Rhim” and “Klim”. So far in discussion we have noticed these three in Tantric CHANDI homage as the holey utterances. We can read them in Vedic, verses too. The Bagbeeja ‘Aim’ relating eight verses are enlisted in Shukla YajurVeda in the eight chapter which can be read as:


SARASOTIR BAJIVIR BAJINIVATI….
     And at the same category the “Atharva Veda” at its “Shirsha supplement there is one extract chapter which reads as:
AIM MAMBITAME NANDI TAME…..
     These are the examples which testify the existence of Veda in Tantra and a vice-versa of it.
The next is about mayabeeja- ‘Rhim’. This utterance is subjected to Mahalaxmi Tantra. Simultenously, this utterance ‘Rhim’ relates to the fifteen stanzas of ‘Rhigbeda’ popularity known as “Shree sukta” of MahaLaxmi. These verses read as:
HIRANYA VERNAM HARANIM SUBARNAM……
     This part also testifies the interrelationship between Tantra and Veda. This part of vedic stanzas are very recited to relate Devi Laxmi of ‘Rhim’. Obviously, this supports adequate Supplements to exemplify the interrelationship between Tantra and Veda.
Finally there comes the supplement added by the daughter of the sage Amvrin. She invocked the ‘Kamaveeja’- “Klim” the utterance of Mahakali. There are eight verses in Atharva Shisha of Atharva veda which read as:
AHAM RUDRE VIRVASUVISCHA SAMYAHAMADITYAI…..
     These eight verses are sung to pray Goddess Kali. At this, the last stanza deals with the details of the Goddess-grace who chants the above stanzas. In the Rhigbidhan of its eight Ashtaks third chapter at the fourteenth varbanka the twentyfourth lines explains the greatness of Goddess Kali- the stanza tells the chanter commends from the sin of assassination of Mother, Father and brahmines and becomes a holly man free from all sins.
     The above examples testify the high lights of Tantra and veda marching together to score the equi-level prious recognition. In course of this it would even more be essential to deal with the Vedic Stanzas which explains the interrelationship of Veda and Tantra.
     The chapter is Atharva Shirsha in Atharva Veda. The twentieth reads:
BAGMAYA BRAHMA SU…..
     This stanza explains as follows in symbol:-
     BANG = ‘Aim Rhim Klim chamundayai bhichche’ this is a special Tantric Varse which is recited mentally several times in course tantric pennancer whom Godes Chamunda known as kali pays a graceful eyes on return.
     The Tantric invoker reads AIM RHIM KLIM…..SWAHA. But a vedic invoker reads a stanza of vedic verse bangnaya brahmasu….. dayak. This is a vedic verse significantly the same tantric verse. A tantric recites this Navarnava Mantra but a vedic recites the stanza meaning the same. It is believed that all individuals cannot shout vedic stanzas expect Brahmins. So to enable all regardless of cast tantra is bestowed. An individual Bapized with tantric rituals can practice tantric functions and act as a Brahmins so long as the chanting lasts. This significance of during the function of Bhairabi-chakra sent back to act according to his/her origin  Meru Tantra directs this in its Purba khanda at 25th chapter as follows:
PRABRITTE BHAIRABI CHAKRE SARBE BARNA DWIJA SMRITA
NIBRITTE BHAIRABI CHAKRA SARBE BARNA PRITHAK PRITHAK
     The above mentioned stanza clarifies that in Tantra’s Bhairabi chakra every rituals as a Brahmin does. but in vedic rituals no other costs can act as Brahmin and perform penance. Acting as a Brahmin is easy in Tantric Vehicle. A very common point is to perform rituals in the role of a Brahmin is quite common in Tantra and veda. So what, the interrelationship, between Tantra and Veda is a live existence. There is a conduct which is very commonly recited that explains- “Sabe shakta dwija”. That is all Brahmins are shakta (followers of shakti or a tantric).
     Some people explain that Baptizing by Gayatri itself is a procedure to qualify the Brahmins to be a SHAKTA. Mare Gayatri’s perception is not adequate to a Shakta. It is because Gayatri Mantra is a verse to invoke the sun god which is always a male god’s prayer. A male’s prayer does not fulfill all the requists of being a ‘Shakta’. It can be fulfilled by Baptizing Tantric rituals where ‘Aim’, ‘Rhim’, ‘Klim’ is restricted
     The Chandi Paths reciting is ritually fulfilled after the prayer of KUNJIKA STOTRA. In this prayer AIM, RHIM, KLIM is recited. The prayer says:
AIMKARI SHARISTI ROOPAYEI RHRIMKARI
PRATI PALIKA. KLIMKARI KAMRUPINYE
BEEJA ROOPAYE NAMUSTUTE
     These are all which shows the interrelationship between Tantra and Veda.
In the conclusion, this article emphasis upon the needs of inseparable two vehicles: Tantric and Vedic rituals to be an ideal pious sprit.
     In keeping with the ideals of Hinduism one is destined to take anyone of the two vehicles either Tantra or Veda and sometimes both. This concept is bestowed from the SHREEMAD BAGBATA- the banner of Vedic vehicle. It explains as the saying of Shree Krishna to his devotee udhava. Such that:
VAIDILA TANTRIKA MISHRA
ITI ME TRIBIDHO MAKHA
     The first way to get the deity is Vedic vehicle. The second way to get the deity is Tantric vehicle. The third way to get the deity is the mixture of both.
In context of Nepal, the first way takers are the Khas Brahmins. The second way takers are the Karmachharyas as of Newars. The third way is the assimilation of both which is the most effective and easy going route where both vehicles hired becomes the ROJOPADHYAYAS as the fast getter, at the Gods. So that, it can be said that Rajopadhyaya and the only Rajopadhyaya Brahmins are the most effective ritual performer of this vehicle: Vedic and Tantric rituals.
    

Any irrational claims if included here will be corrected thankfully.
Contact:     mrrajopadhyaya@yahoo.com: 9841122757 (016610371:  Swoamala, BHAKTAPUR)
2012 April 13th: 2069 Baisakh 1st