My pitAshrI and I had a discussion on the vaidika mantra-shAstra. The practitioners of this business are supposed to learn a key insight on the meaning and operation of the mantra when they receive the sAvitrI. But often this does not happen in practice. Down the line this also results in many a sAdhaka being mystified by vaidika mantra-s. It also prevents them understanding the pervasive links between vaidika and tAntrika mantra-shAstra. I presented an explanation in course of the above-stated discussion. As a pramaNa we converged on the R^ik (RV 10.50.4), which certainly is one the keys to understanding the vaidika mantra-shAstra. Understanding the vaidika dialect, especially of its oldest layer as seen in the RV is a rather difficult task for anyone. There are many usages that are not seen in the epic or the post-epic classical form of the bhASha and to come close to what the vipra meant one needs to try to understand these usages. Hence, many in the true quest for the understanding of the vaidika mantra-shAstra present vyAkaraNa as the primary key. If the vyAkaraNa is tackled then there still lies the barrier of getting into the mind of the vipra. Here, the actual ritual or karman as enjoined by the mImAmsaka is what allows one to come close. Hence, we made a feeble attempt to use the proper apparatus to tackle the R^ik:
bhuvas tvam indra brahmaNA mahAn : bhuvo vishveShu savaneShu yaj~niyaH |
bhuvo nR^IMsh chyautno vishvasmin bhare : jyeShThash cha mantro vishva-charShaNe || RV 10.50.4
bhuvaH(vedic form)=be/become; tvaM=you; indra=indra; brahmaNA (brahman, instrumental)= by mantra; mahAn= magnified; bhuvaH=become; vishveShu (locative plural, vishva)=in all; savaneShu (locative plural, savana)=in soma pressings; yaj~niyaH= the object of the ritual; bhuvaH=become; nR^In (accusative plural, n.r)=men; chyautnaH=incite; vishvasmin (locative singular, vishva)= in all; bhare (locative singular, bhara)=in battle (as in viShvAmitra’s usage asmin bhare); jyeShThaH= pre-eminent; cha=and; mantraH= mantra; vishva-charShaNi= all folks.
You indra are magnified by the mantra (=brahman), you are the object of ritual in all soma pressings; in all battles you incite men you are the pre-eminent one and the mantra of all folks.
The deva indra is praised by the mantra, the deva is the object of the ritual, the deva is the subject inciting action, the deva is the regent of all beings and *the deva is the mantra itself*. He, who performs the mantra practice by being aware of this, sees it bear fruit. However, the “being aware” part is most difficult for it require not only the understanding of the vyAkaraNa to make sense of the shruti, but reaching the state of awareness when practicing.