Tidbits from Rig Veda

[nannilam_balasubramanian]

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#25 Sabash

 

[vikrama]

In some communities, during the marriage, the brides wear all-white dress. In some others, it is yellow. Most TBs have red (arakku) colour silk sari. Nowadays, they do not give much importance to colour as long as it does not have black in it.

What colour sari does Veda prescribe for brides? If we are to go by Sayana, it is white.
8.17.7 says “ May this soma covered like a bride, approach Indra.”
Sayana explains, “The white milk mixed with soma, entirely covers the juice just like the bride is covered with white robe at the time of marriage.”

What practice prevailed during Vedic times is not known. But it is understood that at least in Sayana’s time and place, the brides used to wear white robes.

 

[vikrama]

Why do we comit sins?
Veda says that it is in human nature to err.

RV7.57.4 says “Far from us be your blazing dart, O Maruts, when we, through human frailty, sin against you. Let us not be exposed to that, ye Holy! May your most loving favour still attend us.”

How to grow strong?
Veda says that one grows strong by his own might.

The heroes have led the way, like cars, offending none.They are guardians of the men. They through their own might have grown strong, and dwell in safe and happy homes. RV 7.74.6

 

[renuka]

Mitra is a form of sun and Varuna is the god of moral codes.

Isn't this the same duo who could not contain their excitement when their gaze fell upon Urvashi leading to the ex-utero conception of Agastya and Vaisishta?

So how does moral code apply here?

 

[vikrama]

Dear Srimati Renuka,
The stories you mentioned are in the Puranas. Many changes had taken place in the puranas defeating the original purport of the vedas and this is one example.

 

[vikrama]

What are the benefits accruing from worshiping the gods? RV 8.31 says the following.

Where husband and wife with one accord offer soma to the gods, Indra protects them from woe.

Their chariot shall be glorious. Gods will take care to drive it. He will be strong enough to win over all hostilities.

Every day, their house is filled with milk and progeny. They gain sufficient food. They win high glory for themselves.

They are blessed with sons and daughters, and enjoy their full span of life in prosperity, decked with gold. Never are they injured.

They will conquer those who worship not. None in his action equals them. None holds them far or keeps them off.

 

[vjayar64]

Thanks for sharing the detailed clarification of RV mantras. Please continue with this effort.
Best, Jayaraman

 

[vikrama]

A legend has been given by Sayana while writing his commentary on eighth mandala of RV.

Asanga was the son and successor of King Playoga. He was metamorphosed to become a woman. He got back his sex through the prayers of the Rishi Medyathithi.

The following verses were said to have been uttered by Indra when the change of sex took place. Indra says to the new lady that she would have an uncontrollable mind and a smaller intellect. He advises her to cover her body closely with her robes and behave very modestly.

8.33.17 Indra himself has said, “The mind of woman brooks not discipline, her intellect has little weight.”

8.33.18 His pair of horses, rushing on in their wild transport, draw his car: High-lifted is the stallion's yoke.

8.33.19 Cast down your eyes and do not look up. More closely set your feet. Let none see what your garment veils, for you, a Brahman, have become a woman.

One is led to consider these verses as later day interpolations, because the lower status of women is not in agreement with the general tenor of RV where women are highly regarded.

There are many verses where women are mentioned. But nowhere are they said to be endowed with small intellect and fickle mind.

These verses form the last and concluding part of the suktam.They are unconnected with the earlier parts of the same suktam. This legend does not find a place in any other part of RV. The middle verse is not connected with the others.

So these could have been added after the women’s status in society became degraded.

 

[renuka]

A legend has been given by Sayana while writing his commentary on eighth mandala of RV.

Asanga was the son and successor of King Playoga. He was metamorphosed to become a woman. He got back his sex through the prayers of the Rishi Medyathithi.

The following verses were said to have been uttered by Indra when the change of sex took place. Indra says to the new lady that she would have an uncontrollable mind and a smaller intellect. He advises her to cover her body closely with her robes and behave very modestly.

8.33.17 Indra himself has said, “The mind of woman brooks not discipline, her intellect has little weight.”

8.33.18 His pair of horses, rushing on in their wild transport, draw his car: High-lifted is the stallion's yoke.

8.33.19 Cast down your eyes and do not look up. More closely set your feet. Let none see what your garment veils, for you, a Brahman, have become a woman.

One is led to consider these verses as later day interpolations, because the lower status of women is not in agreement with the general tenor of RV where women are highly regarded.

There are many verses where women are mentioned. But nowhere are they said to be endowed with small intellect and fickle mind.

These verses form the last and concluding part of the suktam.They are unconnected with the earlier parts of the same suktam. This legend does not find a place in any other part of RV. The middle verse is not connected with the others.

So these could have been added after the women’s status in society became degraded.

Dear Sir,

If we take the interpretation as Woman here as the female gender only then it sounds degrading.

Lets look at this at a different angle.

All Jeevatamas are known a Prakirti and only Paramatma is Purusha.

Prakirti as in the Feminine Principle and this includes both biological males and biological females.

Purusha is the Male Principle.

These verses could be just describing the intellect of an embodied one.

At the beginning everything was only Brahman..Eko' ham Bahusyam and we got Jeevatmas.

So from the status of Brahman..Jeevatamas emerged.

So from Brahman we have become the Feminine Principle.

The human intellect since it will be veiled by Maya/Ignorance is considered indiscipline and has little weight hence:


8.33.17 Indra himself has said, “The mind of woman brooks not discipline, her intellect has little weight.”


The human mind has been described to be like chariot driven by wild horses with regards to our difficult to control senses.

hence :

8.33.18 His pair of horses, rushing on in their wild transport, draw his car: High-lifted is the stallion's yoke.

Lastly asking a human to be modest is to destroy one own's ahamkara..hence to cast the eyes downwards and do not look up.

Walking with head high up denotes arrogance.

Let none see what thy garment veils for you..this could be an advise for us humans not to make an outward show of the success/wealth/status/spiritual level that adorns our body.

For you Brahman..have become a woman.

As I said earlier..from the status of Brahman..Jeevaatmas emerged from Brahman to the Feminine Principle(hence broadly called women).

hence: 8.33.19 Cast down your eyes and do not look up. More closely set your feet. Let none see what your garment veils, for you, a Brahman, have become a woman.

So I personally feel this stanzas are not insulting to women.
We do not have to take the meaning of the word women literally.

If you have the Sanskrit Version can you paste it here..cos I want to know what word was used to denote woman in that context.

Also one point to remember that Indra sometimes symbolically represent the senses.
Hence these words by Indra himself.


This is just my opinion.
Correct me if I am wrong.

 

[vikrama]

Dear Srimati Renuka,
As far as I know there is no mention of paramatma, jeevatma and any such stuff in the samhitas. If we are allowed to interpret the verses the way you have done, one can read any meaning into them (including the electron, proton etc.) as Dayananda Saraswati had done. My approach is to go by the general tone of the whole book gleaned from such verses which are unambiguous and non-controversial.

As per your wish I have given the padapatha of the verses.

इन्द्र: | चित् | घ | तत् | अब्रवीत् | स्त्रिया: | अशास्यम् | मन: | उतो | अह | क्रतुम् | रघुम् 8,33.17
सप्ती | चित् | घ | मद-च्युता | मिथुना | वहत: | रथम् | एव | इत् | धू: | वृष्ण: | उत्-तरा 8,33.18
अध: | पश्यस्व | मा | उपरि | सम्-तराम् | पादकौ | हर | मा | ते | कश-प्लकौ | दृशन् | स्त्री | हि | ब्रह्मा | बभूविथ 8,33.19

 

[vikrama]

Where heroes come together with their banners raised, in the encounter where is naught for us to love,
Where all things that behold the light are terrified, there did you comfort us, O Indra-Varuna. RV 7.83.2
The boundaries of earth were seen all dark with dust: O Indra-Varuna, the shout went up to heaven.
The enmities of the people compassed me about. You heard my calling and you came to me with help. RV7.83.3
When I read the above verses of RV, I was reminded of the following poem by John Henry Newman
"Lead, Kindly Light, amidst the encircling gloom,
Lead Thou me on!
The night is dark, and I am far from home,
Lead Thou me on!
Keep Thou my feet; I do not ask to see
The distant scene; one step enough for me.
I was not ever thus, nor prayed that Thou
Shouldst lead me on;
I loved to choose and see my path; but now
Lead Thou me on!
I loved the garish day, and, spite of fears,
Pride ruled my will. Remember not past years!
So long Thy power hath blest me, sure it still
Will lead me on.
O'er moor and fen, o'er crag and torrent, till
The night is gone,
And with the morn those angel faces smile,
Which I have loved long since, and lost awhile!
Meantime, along the narrow rugged path,
Thyself hast trod,
Lead, Saviour, lead me home in childlike faith,
Home to my God.
To rest forever after earthly strife
In the calm light of everlasting life."
There are two Tamil versions of the above poem. One vesion begins with அருட்சோதியே வழிகாட்டிடு என்னை அழைத்துமே ஐயா சென்றிடு and another begins with சூழ்ந்திடும் இருளில் சுழலுகின்றேனுக்கு சுடரொளியே வழிகாட்டிடு.
I have forgotten the other lines. Does anybody know any of the two versions?
�
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� � font-family: Calibri'>सम्-तराम् | पादकौ | हर | मा | ते | कश-प्लकौ | दृशन् | स्त्री | हि | ब्रह्मा | बभूविथ 8,33.19

 

[biswa]

At any point when reading classical literature, one has to decide for oneself whether one takes an originalist (literal) view or take a more nuanced approach. For example when reading the Ramayana should we still believe that the people of Sri Lanka are cannibalistic rakshashas?

I agree with the point made that the literal words have to be interpreted in the modern sense. Otherwise we would be following the path of certain monotheistic religions whose idea of God is solely based on a single text. They always forget that that book was written and extensively modified by men, not God.

Regardless of what the status of women was in the Vedic age (we know that polygamy was widely practiced for example), we have to think about what is appropriate about the current age.

 

[vikrama]

As long as our plans succeed, we boast ourselves saying, “I planned well, worked hard and achieved success.” When our plans fail and efforts go waste, we blame others saying that so and so spoiled our chances. Little do we realise that we are powerless and that there is an almighty who controls everything. Both self–praise and blaming others are meaningless.
RV 8.28.4 reminds us that without divine help, nothing can succeed and that we should surrender to the almighty.

“What the gods desire, come to pass. No man can withold it.”

यथा वशन्ति देवा: तथा इत् असत् तत् एषाम् नकि: आ मिनत् |
अरावा चन मर्त्य: ||8.28.4

 

[vikrama]

If one becomes a favourite devotee of god, he/she becomes indifferent to worldly things and is bold enough to face any misfortune. Compare these two.

We have drunk Soma and become immortal; we have attained the light, the Gods discovered.
Now what may foeman's malice do to harm us? What, O Immortal, mortal man's deception? RV8.48.3

நாளென் செயும் வினை தான் என் செயும் எனை நாடி வந்த
கோளென் செய்யும் கொடுங்கூற்றென் செயும் குமரேசரிரு
தாளும் சிலம்பும் சதங்கையும் தண்டையும் சண்முகமும்
தோளும் கடம்பும் எனக்கு முன்னே வந்து தோன்றிடினே

 

[nannilam_balasubramanian]

I like this thread very much because it gives lot of very useful information and I regularly read it because of
interest in the topic. Nowadays many do not give importance to spiritual practices but for a few rather
towards materialistic pursuits. However, everyone understands that a happy life requires good health.
Timely good diet, adequate exercise and sufficient rest, etc are necessary to keep one's body physically
strong and fit. If one neglects these, then the body becomes weak and unable to resist any sickness.
Because of infection, some fall ill. Similarly, the inner self also needs spiritual nourishment and attention.
If one ignores spiritual health requirements,one becomes overwhelmed by negative material tendencies
such as anxiety, hatred, loneliness, greed, boredom, envy, and anger, etc. In order to overcome this
and prevent these subtle infections of the self one should read the Vedic scriptures or literatures regularly'
and slowly incorporate them into our lives for steady inner growth, based on spiritual strength and clarity
of thought. India's ageless Vedas preach us that meditation on the Hare Rama Hare Krishna Mantra is most powerful.

Sai Ram

Balasubramanian

 

[vikrama]

अभि | ऊर्णोति | यत् | नग्नम् | भिषक्ति | विश्वम् | यत् | तुरम् | प्र | ईम् | अन्ध: | ख्यत् | नि: | श्रोण: | भूत् 8,79.2
God! You clothe the naked; You heal the sick;
You can make the blind see; and You can make the cripple walk. 8.79.2 (Griffith’s translation)


Compare the above verse from RV with the Surdas song given below.

चरन कमल बंदौ हरिराई ।
जाकी कृपा पंगु गिरि लंघे, अंधे को सब कछु दरसाई ॥१॥
बहरो सुने मूक पुनि बोले, रंक चले सिर छत्र धराई ।
‘सूरदास’ स्वामी करुणामय, बारबार बंदौ तिहिं पाई ॥२॥

We salute the golden feet of Hari, whose kindness made the lame climb the mountain, made the blind see everything, enabled the deaf to hear and made the poor walk with a royal umbrella. Surdas worships those feet of the kind swami again and again.

 

[vikrama]

Veda underlines the need for exchange of ideas and derides dogmatism

न | य: | सम्-पृच्छे | न | पुन: | हवीतवे | न | सम्-वादाय | रमते | तस्मात् | न: | अद्य | सम्-ऋते: | उरुष्यतम् | बाहु-भ्याम् | न: | उरुष्यतम् 8,101.4

Defend us Mitra, Varuna from him who has no interest in questioning, in repeated calling for dialogue

 

[nannilam_balasubramanian]

[h=5]யஜுர்வேதம்----பிருஹதாரணியகோபநிஷத்
... ------------------
விதேகதேசத்து மன்னர் ஜனகர் ஒரு யாகத்தை செய்தார்.அதற்கு குருதேசம்,பாஞ்சால தேசம் போன்ற தேசங்களிலிருந்து பிராமணர்கள் (ரிஷிகள்)கூடினார்கள்.இவர்களுள் யார் பிரம்மஞானத்தில் சிறந்தவர் என அறியவேண்டும் என ஜனகருக்கு விருப்பம் உண்டாயிற்று.அவர் ஆயிரம் பசுக்களை கூட்டினார்.ஒவ்வொரு பசுவின் கொம்புகளிலும் பத்துபாதம் தங்கம் வைத்து கட்டப்பட்டது.பிரம்மஞானத்தில் சிறந்தவர் இந்த பசுக்களையும் தங்கதைதையும் எடுத்துசெல்லாம் என ஆணையிட்டார்
அப்போது யாக்யவல்கியர் என்ற ரிஷி தன் சிஷ்யனை அழைத்து இந்த பசுக்களை ஓட்டிச்செல்லும் படி ஆணையிட்டார்.
அப்போது மற்ற பிராமணர்கள்(ரிஷிகள்) உம்மைசோதிக்க வேண்டும் என்று கூறி அவரிடம் பல கேள்விகளை கேட்கிறார்கள்…….
பலரின் கேள்விகளுக்கு பதிலளித்தபின் ஒருபெண் ரிஷி எழுந்து கேள்விகேட்கிறாள்……
8.1. வாசக்னுவின் புத்திரியான கார்க்கி எழுந்து..”பிராமணர்களே!(ரிஷிகளே!) நான் இவரை(யாக்ஞவல்கியரை) இரண்டு கேள்விகள் கேட்க அனுமதியுங்கள்.இவர் இக்கேள்விகளுக்கு விடையளித்துவிட்டால் உங்களில் ஒருவரும் இந்த பிரம்மவாதியை(யாஞ்யவல்கியரை) ஜயிக்க முடியாது. என்றாள்(பிராமணர்கள் அவளிடம்) கார்க்கி கேள் என்றார்கள்
8.2. யாஜ்ஞவல்கியரே! எது வானத்திற்கு மேலும்,
பூமிக்கு கீழும் வானத்திற்கும் பூமிக்கும் இடையே உள்ளதெனவும்,எது இறந்தகாலத்திலும் நிகழ்காலத்திலும் எதிர்காலத்திலும் உள்ளதெனவும் கூறப்படுகிறதோ எதில் குறுக்கும் நெடுக்குமாகக் கோர்க்கப்பட்டுள்ளது? என்று கேட்டாள்.
8.7.ஆகாயத்தில் எது குறுக்கும் நெடுக்குமாக கோர்க்கப்பட்டுள்ளது.எதனிடம் ஆகாயம் குறுக்கும் நெடுக்குமாக கோர்க்கப்பட்டுள்ளது?
யாஜ்ஞவல்கியர் பதில் சொன்னார்
8.8.கார்க்கி, பிரம்மஞானிகள் அதை அளிவற்றது(அக்ஷரம்) என்று கூறுகிறார்கள்.அதை கண்களால் காணமுடியாது(ஸ்துலம்அல்ல) அது சூட்சுமஉடல் உடையதும் அல்ல,அது குடைடையமல்ல நெட்டையுமல்ல,அது நெருப்புபோல் சிவந்த்தல்ல,தண்ணீர்போல் ஈரமுள்ளதல்ல,அதற்கு உள்ளுமில்லை புறமுமில்லை,அது ஒன்றையும் உண்வதும் இல்லை ஒன்றால் உண்ணப்படுவதும் இல்லை.
8.9.இந்த அக்ஷரத்தின் கட்டளையாலே சூரியனும் சந்திரனும் த்த்தம் இடங்களில் சுற்றுகின்றன.இந்த அக்ஷரத்தின் கட்டளையாலே வானமும் பூமியும் செயல்படுகின்றன.இந்த அக்ஷரத்தை அறியாமல் பல்லாயிரம் வருஷங்கள் யாகம் செய்தாலும்,ஹோம்ம் செய்தாலும் கிடைக்கும் பலன் முடிவுடைய பலன்.இந்த அக்ஷரத்தை அறியாமல் இந்த உலகைவிட்டு செல்பவன் கிருபணன் எனப்படுவான்.இந்த அக்ஷரத்தை அறிந்துகொண்டு ஒருவன் இவ்வுலகை விட்டு சென்றால் அவன் பிராமணன் எனப்படுவான்.
8.11கார்க்கி இந்த அக்ஷர வஸ்துவினால் தான் ஆகாயம் இவ்வாறு குறுக்கும் நெடுக்குமாக கோர்க்கப்பட்டுள்ளது.
8.12.பெருமை வாய்ந்த பிராமணர்களே! இந்த பிரம்மஞானியை நமஸ்கரியுங்கள்.இவரை ஜெயிக்க்கூடியவர் உங்களில் ஒருவரும் இல்லை என்று கூறி கார்க்கி அமர்ந்தாள்.

[/h][h=5][/h]

 

[vikrama]

While declaring that God has the power to work out miracles, Veda says that God (represented as Indra) has the power to alter the natural course of events. This is expressed in a question- answer format. The rishi asks whether it is possible for unnatural things to happen.

इदम्| सु| मे| जरित: | आ| चिकिद्धि| प्रति-ईपम्| शापम्| नद्य: | वहन्ति| लोपाश: | सिंहम्| प्रत्यञ्चम्| अत्सारिति| क्रोष्टा| वराहम्| नि: | अतक्त| कक्षात् RV_10,28.4

Resolve for me, O singer, this my riddle: The rivers send their swelling water backward:
The fox steals up to the approaching lion: the jackal drives the wild-boar from the brushwood.


Bharati in his Panchali Sapatam says that God (here represented as fate) is more powerful than any other thing. It can work out miracles. When fate wills it so, even a lion will be humbled by a fox.

நரிவகுத்த வலையினிலே தெரிந்து சிங்கம்
நழுவி விழும்;சிற்றெறும்பால் யானை சாகும்;
வரிவகுத்த உடற்புலியைப் புழுவுங் கொல்லும்;
வருங்கால முணர்வோரும் மயங்கி நிற்பார்;
கிரிவகுத்த ஓடையிலே மிதந்து செல்லும்;
கீழ்மேலாம்,மேல் கீழாம்; கிழக்கு மேற்காம்;
புரிவகுத்த முந்நூலார் புலையர் தம்மைப்
போற்றிடுவார், விதிவகுத்த போழ்தி னன்றே. 146

 

[mskmoorthy]

This was a question asked in a (open - general) college quiz bowl at Yale University recently

"Indra’s other accomplishments include smashing open the cave Vala to free the cows and this deity, a personification of the dawn, who had been hidden there by the Panis. - What is the name of this deity?"

The answer given was Ushas. The local quiz bowl captain asked me for clarifications.

When looking at various references, I sent him the following reply:
"
Ushas is the god of dawn seems to be the correct answer as given here


http://www.archive.org/stream/storyvedicindia00ragogoog/storyvedicindia00ragogoog_djvu.tx


(all from Rik Veda)


Ushas may also be called as Sarama -

Sarama - Wikipedia, the free encyclopedia



Please look at this Max Mueller Book on Rik Veda


Lectures on the science of language - Friedrich Max Müller - Google Books
"

My question is whether Sarama is same as Ushas ? What is the exact Rik Vedic reference for this incident?

ManyThanks

 

[vikrama]

Dear Sri Moorthy,

Everything in RV is so shrouded in mystery that a straight answer to your question is not possible. If the later Vedic literature conjectures Sarama to be a dog, Max Muller’s interpretation of Sarama to be the dawn is also a conjecture. Here is another conjecture of Aurobindo from his book ‘The secret of the vedas’.

I shall suggest that Dakshina like the more famous Ila, Saraswati and Sarama, is one of four goddesses representing the four faculties of the Ritam or Truth- consciousness,— Ila representing truth-vision or revelation, Saraswati truth-audition, inspiration, the divine word, Sarama intuition, Dakshina the separative intuitional discrimination. Daksha then will mean this discrimination whether as mental judgment on the mind-plane or as intuitional discernment on the plane of the Ritam.

You can make your own conjecture after reading the following translation of the verses (wherever the word Sarama occurs) by Griffith, which is almost the same as that of Sayana. Wherever they differ, the translation of Griffith is given in red and that of Sayana in blue.

It seems to me that some light will be thrown in the otherwise total darkness once we fix the exact meaning of rtam.

1.62.3 When Indra and the Angirases desired it, Sarama found provision for her offspring.
Brhaspati cleft the mountain, found the cattle: the heroes shouted with the kine in triumph.

1.72.8 Knowing the rtam (law) (sacrifice), the seven strong floods from heaven, full of good thought, discerned the doors of riches.Sarama found the cattle's firm-built prison whereby the race of man is still supported.

3.31.6 When Sarama had found the mountain's fissure, that vast and ancient place she plundered thoroughly./ Indra made ample provision for her young. In the floods' van she led them forth, light-footed: she who well knew came first unto their lowing.

4.16.8 When, Much-invoked! the water's rock / cloud for the escape of waters thou cleftest, Sarama showed herself and went before thee. Hymned by Angirases, bursting the cowstalls, much strength thou foundest for us as our leader.

5.45.7 Here, urged by hands, loudly hath rung the press-stone wherewith Navagvas through ten months sang praises. Sarama went aright and/ going to the ceremony found the cattle. Angiras gave effect to all their labours.

5.45.8 When at the dawning of this mighty Goddess, Angirases all sang forth with the cattle,-
Their spring was/ milk was offered in the loftiest place of meeting,-Sarama found the kine by rtam's Order's /truth’s pathway.


RV tenth mandala (considered to be a later day addition)contains a dialogue between panis and Sarama. It is reproduced here.

10.108.1. WHAT wish of Sarama hath brought her hither? The path leads far away to distant places.
What charge hast thou for us? Where turns thy journey? How hast thou made thy way o'er Rasa's waters.
2 I come appointed messenger of Indra, seeking your ample stores of wealth, O Panis.
This hath preserved me from the fear of crossing: thus have I made my way o'er Rasa's waters.
3 What is that Indra like, what is his aspect whose envoy, Sarama, from afar thou comest?
Let him approach, and we will show him friendship: he shall be made the herdsman of our cattle.
4 I know him safe from harm: but he can punish who sent me hither from afar as envoy.
Him rivers flowing with deep waters bide not. Low will ye be, O Panis, slain by Indra.
5 These are the kine which, Sarama, thou seekest, flying, O Blest One, to the ends of heaven.
Who will loose these for thee without a battle? Yea, and sharp-pointed are our warlike weapons.
6 Even if your wicked bodies, O ye Panis, were arrow-proof, your words are weak for wounding;
And were the path to you as yet unmastered, Brhaspati in neither case will spare you.
7 Paved with the rock is this our treasure-chamber; filled full of precious things, of kine, and horses.
These Panis who are watchful keepers guard it. In vain hast thou approached this lonely station.
8 Rsis will come inspirited with Soma, Angirases unwearied, and Navagvas.
This stall of cattle will they part among them: then will the Panis wish these words unspoken.
9 Even thus, O Sarama, hast thou come hither, forced by celestial might to make the journey.
Turn thee not back, for thou shalt be our sister: O Blest One, we will give thee of the cattle.
10 Brotherhood, sisterhood, I know not either: the dread Angirases and Indra know them.
They seemed to long for kine when I departed. Hence, into distance, be ye gone, O Panis.
11 Hence, far away, ye Panis! Let the cattle lowing come forth as holy Law commandeth,
Kine which Brhaspati, and Soma, Rsis, sages, and pressing-stones have found when hidden.

 

[mskmoorthy]

Dear Shri Vikrama Sir.

Thank you very much for your reply. Much appreciated.

Pranams

Moorthy

 

[vikrama]

We have often come across the paradoxical question whether the hen came first or the egg. This problem is as old as the vedas. Look at the following.

The rishi says that Daksha was born of Aditi and Adit was born of Daksha. How to make sense of this? It simply means that all things in the universe are mutually dependent and no dogmatic definition or delineation is possible.

भू: | जज्ञे | उत्तान-पद: | भुव: | आशा: | अजायन्त | अदिते: | दक्ष: | अजायत | दक्षात् | उ| अदिति: | परि RV_10,72.4

Earth sprang from the Productive Power; the regions from the earth were born.
Daksa was born of Aditi, and Aditi was Daksa's Child.

अदिति: | हि | अजनिष्ट | दक्ष | या | दुहिता | तव | ताम् | देवा: | अनु | अजायन्त | भद्रा: | अमृत-बन्धव: RV_10,72.5

For Aditi, O Daksa, she who is thy Daughter, was brought forth.
After her were the blessed Gods born sharers of immortal life.


The famous mantra pushpam says that water is dependent on everything and everything is dependent on water. I think I have written on it some time back in one of my posts.

 

[nannilam_balasubramanian]

We have often come across the paradoxical question whether the hen came first or the egg. This problem is as old as the vedas. Look at the following.

The rishi says that Daksha was born of Aditi and Adit was born of Daksha. How to make sense of this? It simply means that all things in the universe are mutually dependent and no dogmatic definition or delineation is possible.

भू: | जज्ञे | उत्तान-पद: | भुव: | आशा: | अजायन्त | अदिते: | दक्ष: | अजायत | दक्षात् | उ| अदिति: | परि RV_10,72.4

Earth sprang from the Productive Power; the regions from the earth were born.
Daksa was born of Aditi, and Aditi was Daksa's Child.

अदिति: | हि | अजनिष्ट | दक्ष | या | दुहिता | तव | ताम् | देवा: | अनु | अजायन्त | भद्रा: | अमृत-बन्धव: RV_10,72.5

For Aditi, O Daksa, she who is thy Daughter, was brought forth.
After her were the blessed Gods born sharers of immortal life.


The famous mantra pushpam says that water is dependent on everything and everything is dependent on water. I think I have written on it some time back in one of my posts.

You have been doing an excellent job in bringing out various useful inputs. Though I have
not participated, I do go through it regularly.

Balasubramanian

 

[nannilam_balasubramanian]

As you know, the actual forms of Vedas are very very vast and comprises a number of inscription of
teachings, knowledge provoking information and derivative spiritual knowledge. The chief object has
to invoke interest in the younger generation to provide them with adequate knowledge, so that they do not find
it difficult to understand our Vedas. The Vedas have to be taught in simple languages with definition
and meaning etc. Our Hindu scriptures have plenty of knowledge kindling information besides
guidelines towards leading a true life with some goal.

Balasubramanian