In Rig Veda 7.96, there are 6 Riks. The first three were addressed to sarasvatī and the remaining three were addressed to sarasvān. Rig Veda did not mention as to who Sarasvata was.
In Rig Veda 7.96.6, rishi
vasiṣṭha presented a wonderful riddle to the subsequent
generations. He had stated that he was seeking food from the overflowing breast of Sarasvata, a male God.
पीपिवांसं सरस्वतः स्तनं यो विश्वदर्शतः । भक्षीमहि प्रजामिषम् ॥
pīpivāṃsaṃ sarasvataḥ stanaṃ yo viśvadarśataḥ |
bhakṣīmahi prajām iṣam ||
We are drinking (the divine
nectar) from the overflowing breast of Sarasvant (a Male), and
enjoying the (never ending) BLISS, which is lovely for all to see.
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1) In
the Bṛhaddevatā (बृहद्देवता) Shaunaka (more than 2,400 years prior
to present times) simply mentions that Sarasvat is praised in Rig Veda
7.95 and 7.96, but it also did not elaborate as to who Sarasvat was.
---
2) Shri Aurobindo in his book The Secret of the Veda was silent
on this aspect.
The website The Veda maintained by Vande Mataram Library Trust (VMLT), Gurugram. & Sri Aurobindo Foundation for Indian
Culture (SAFIC), Sri Aurobindo Society,
Puducherry in the memory of Shri Aurobindo is also silent as to meaning of this
particular Rig Vedic
Rik 7.96.6.
-----
In
spiritual sense, an aspirant or sAdhaka may assume himself/herself as a child
in the lap of mother NATURE or Shakti or BRAHMAN, and as enjoying the BLISS of
SELF-REALISATION (sucking milk from the breast of the mother).
However,
here rishi vasiṣṭha had
stated that he was drawing food from the overflowing breast
of Sarasvata (सरस्वतः स्तनं -
sarasvataḥ stanaṃ), a male God.
--
We have to remember that AGNI
is called BRAHMAN in Rig Veda 2.1.2. And, it was also stated in Rig Veda 2.1.11
that
·
AGNI is Aditi, the Female form of undivided
ENERGY or BRAHMAN
·
AGNI is bhāratī , iḻā, sarasvatī, the female divinities
tvam agne aditir deva dāśuṣe tvaṃ hotrā
bhāratī vardhase girā |
tvam iḻā śatahimāsi dakṣase tvaṃ vṛtrahā
vasupate sarasvatī ||
So,
the rishis of Rig Veda indicated that BRAHMAN(sOma), is the combination of Male form of ENERGY
(denoted by the epithets AGNI, INDRA, VISHNU, RUDRA, etc) and FEMALE form
of ENERGY (denoted by the epithets ADITI, sarasvatī, etc).
----
According to my understanding,
rishi vasiṣṭha was trying to communicate in Rig Veda 7.96.6 that
he is enjoying/drinking the divine nectar, ie., sOma/BLISS, emanated from all pervading
ENERGY or BRAHMAN.
And, as the BRAHMAN is is
the combination of
Male form of ENERGY
and FEMALE form of ENERGY, he wanted to communicate this enjoyment
of ecstasy/bliss, which is an ABSTRACT thing, in words.
As, we all aware of the fact
that expressing any ABSTRACT thing, viz., LOVE, ANGER, LUST, BLISS, etc, in
words is a near IMPOSSIBLE thing.
---
Thus, rishi vasiṣṭha chose
this SUKTA, ie., Rig Veda 7.96, which consists of 3 Riks each dedicated
to sarasvatī and
sarasvān, the
FEMALE form of ENERGY and Male
form of ENERGY respectively.
If this combination of MALE
and FEMALE energies is visualised as a picture or a sculpture, then one half of
it appears as a MALE body and the other half of it appears as a female body,
which is nothing but
the arthanarIshvara tattva.
In that picture or sculpture,
the breast appears in the part of the FEMALE body.
--
Rishi vasiṣṭha was drinking/drawing/enjoying
food/BLISS from the BRAHMAN. However, he
expressed in words as drawing food from the breast of sarasvān (सरस्वतः स्तनं -
sarasvataḥ stanaṃ), indicating subtly that BRAHMAN is the combination sarasvān and sarasvatī.
And, when this stage of
ecstasy is understood, he would actually be drawing BLISS from the breast of sarasvatī, the FEMALE
half of arthanarIishvara.
----
This arthanarIishvara tatva
was also mentioned in an esoteric manner by the rishi śunaśepa ājīgarti in Rig Veda
1.24.2, as the combination of AGNI and ADITI, which was already
explained in another post, at the link given below.
(https://sriramayanakandukuri.blogspot.com/2024/04/did-shri-adi-sankaracharya-derive.html)
----
In
the subsequent puranic literature (Maṇidvīpa
in Śrīmad Devī Bhāgavatam), we can find the description of this
arthanarIshvara tattva as the combination of Bhuvaneśvara and Bhuvaneśvarī
Devī, which as follows:
“O King! Now I shall describe
about the main, Khās, room of Śrī Devī. Listen. The Khās Mahāl palace of the
Devī Bhagavatī is named Śrī Cintāmaṇi Griha. Within this is placed the raised
platform, the dais and sofa whereon the Devī taketh Her honourable seat. The
ten Śakti-tattvas form the staircases. The four legs are (1) Brahmā, (2) Viṣṇu,
(3) Rudra, and (4) Maheśvara. Sadāśiva forms the upper covering plank.
Over this Śrī Bhuvaneśvara Mahā Deva
or the Supreme Architect of the Universe is reigning. Now hear something about
this Bhuvaneśvara.
Before creation while intending
to sport, the Devī
Bhagavatī divided Her Body into two parts and from the
right part created Bhuvaneśvara.
He has five faces and each
face has three eyes. He has four hands and He is holding in each hand speer,
signs indicating do not fear, axe, and signs granting boons. He looks sixteen years old.
The lustre of His Body is more beautiful
then Koṭi Kandarpas and more fiery than thousand Suns; and at the same time
cool like Koṭi Suns.
His colour is crystal white,
and on His left lap Śrī
Bhuvaneśvarī Devī is always sitting.”
(1
– 17 slokas in the Twelfth Chapter of the Twelfth Book on the description of Maṇi Dvīpa in the Mahāpurāṇam Śrīmad Devī
Bhāgavatam)
----
---
In Shri Lalitasahasranama stotram, the arthanarIishvara tatva was
narrated as the combination of Kāmeśvara and KāmeśvarI - कामेश-बद्ध-माङ्गल्य-सूत्र-शोभित-कन्धरा
- She who shines with the sacred
thread in her neck tied by Kameshwara.
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