Shunahshepa Ᾱjigarti Sunahshepa : a Rishi with the patronymic Ᾱjīgarti. In the Aitareya Brāhmaṇa, King Harishchandra had promised to Varuṇa the sacrifice of his son Rohit. Rohit purchased Śunahshepa to take his place as the sacrificial victim. Shunahshepa was in fact bound to the stake, but was released in time through the efforts of Vishwāmitra. In the Rig-Veda, the only mention of Shunahshepa is a statement of his deliverance from peril of death by divine help; the Yajur-Veda simply says that he was seized by Varuṇa but saved himself from Varuṇa’s bonds.
... The Yoga of Sri Aurobindo - Part 11 THE TRIPLE CORD* Sunahshepa, the human creature, says the Vedic Rishi, is bound to the stake with three cords: one on the top, the second in the middle and the third below. Sunahshepa cries out to God Varuna to be freed from the triple bondage. The God is pleased and cuts the topmost cord and throws it upward, he... he cuts the middle cord and throws it on either side, he cuts the downmost cord and throws it downward. Thus Sunahshepa is freed through the Grace of King Varuna. The three cords are the three limitations of being and consciousness in the normal human creature. There is a wall or barrier up in the mind which shuts out the higher levels of consciousness that are beyond the mind—the worlds ...
... Collected Works of Nolini Kanta Gupta - Vol. 4 The Triple Cord * SUNAHSHEPA, the human creature, says the Vedic Rishi, is bound to the stake with three cords: one on the top, the second in the middle and the third below. Sunahshepa cries out to God Varuna to be freed from the triple bondage. The God is pleased and cuts the topmost cord and throws... throws it upward, he cuts the middle cord and throws it on either side, he cuts the downmost cord and throws it downward. Thus Sunahshepa is freed through the Grace of King Varuna. The three cords are the three limitations of being and consciousness in the normal human creature. There is a wall or barrier up in the mind which shuts out the higher levels of consciousness that are beyond the mind – the ...
... word ritam in the hymns that follow and are ascribed to Sunahshepa Ajigarti and Hiranyastupa Angirasa, but the first two hymns of Sunahshepa are addressed mainly or entirely to the god Varuna and we glean from them certain indications which are of considerable interest & importance in connection with Varuna & the Truth. He is hymned by Sunahshepa as the master of wide vision, uruchakshasam, the god of... mind & heart of man to Page 67 a juster, truer & purer working. The action of the other faculties of the Truth may be said to come after that of Daksha, of the viveka. In these hymns of Sunahshepa the clear physiognomy of Varuna begins to dawn upon us. He is evidently the master of right knowledge, wide, self-luminous & all-containing in the world-consciousness & in human consciousness. His... faculty, ritam brihat, where he dwells, urukshaya, of pure infinite conscious-being out of which knowledge manifests & with which it is, ultimately, one entity The hymns of Kanwa follow the hymns of Sunahshepa and Hiranyastupa in the order of the first Mandala. In the hymns of Kanwa we find three or four times the mention, more or less extended in sense, of the Ritam. In his first reference to it he connects ...
... the power of God over his world. Varuna especially is Samrat, master of the Law which he follows, governor of the heavens & all they contain, Raja Varuna, Varuna the King as he is often styled by Sunahshepa and other Rishis. He too, like Indra & Agni & the Visvadevas, is an upholder & supporter of men’s actions, dharta charshaninam. Finally in the fifth sloka a distinction is drawn between Indra and ...
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