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Tag: Rigveda

  • Compilers Composers Rig Veda Six Major Families

    The Vedas are heard, Sruthi, and grasped.

    There is no written record of them.

    They have been transmitted  orally since 5000 years.

    Composers Of Rig Veda.jpg
    Composers Of Rig Veda.

    The Vedas were intutively grasped in the for of Sounds by the Seers,Rishis.

    They can not be really called composers, they have complied what they have intutively learnt.

    The major families that composed these hymns are the Bharadvajas, Visvamitras, Vasisthas, Vamadevas, Grtsamadas and Atris. Each of these is attributed a Mandala (or Book) in the Rig Veda. These Mandalas are thus referred to as the Kula Mandalas (Family Books).

    ”

    The AnukramaNIs or Indices of the Rigveda provide us with the most basic information about each of the 1028 hymns of the Rigveda:

    a. The RSi ( Rishi: ऋषि  ) or composer of each hymn or verse.

    b. The DevatA (  देवता  ) or deity of each hymn or verse.

    c. The Chhanda ( छंद  ) or metre of each hymn or verse.

    For the purpose of our historical analysis of the Rigveda, we will be concerned only with the index which deals with the most undeniably historical aspect of the Rigveda: the index of RSis which provides us with details about the living and breathing historical personalities who composed the hymns.

    The Rigveda consists of 10 MaNDala ( मंडल ) or Books, which contain 1028 sUktas ( सूक्त ) or hymns, consisting of 10552 mantras ( मंत्र ) or verses as follows:

    MaNDala NI
    II
    III
    IV
    V
    VI
    VII
    VIII
    IX
    X Total    		 No. of Hymns  191
    43
    62
    58
    87
    75
    104
    103
    114
    191 1028    		 No. of verses 2006
    429
    617
    589
    727
    765
    841
    1716
    1108
    1754 10552

    The names of the composers of the different hymns in the Rigveda:

    MaNDala.I  (191 hymns)

    1-10
    11
    12-23
    24-30
    31-35
    36-43
    44-50
    51-57
    58-64
    65-73
    74-93
    94-98
    99
    100
    101-115
    116-126
    127-139
    140-164
    165-191
    		 Madhucchandas VaiSvAmitra
    JetA MAdhucchandas
    MedhAtithi KANva
    SunahSepa AjIgarti later DevarAta VaiSvAmitra
    HiraNyastUpa ANgiras
    KaNva Ghaura
    PraskaNva KANva
    Savya ANgiras
    NodhAs Gautama
    ParASara sAktya
    Gotama RAhUgaNa
    Kutsa ANgiras
    KaSyapa MArIca
    RjrASva VArSAgira
    Kutsa ANgiras
    KakSIvAn Dairghatamas
    Parucchepa DaivodAsI
    DIrghatamas Aucathya
    Agastya MaitrAvaruNI

    MaNDala II (43 hymns)

    1-3
    4-7
    8-26
    27-29
    30-43
    		 GRtsamada Saunahotra, later GRtsamada Saunaka
    SomAhuti BhArgava
    GRtsamada Saunahotra, later GRtsamada Saunaka
    KUrma GArtsamada
    GRtsamada Saunahotra, later GRtsamada Saunaka

    MaNDala III (62 hymns)

    1-12
    13-14
    15-16
    17-18
    19-22
    23-35
    36
    37
    38
    39-53
    54-56
    57-61
    62
    		 ViSvAmitra GAthina
    RSabha VaiSvAmitra
    UtkIla KAtya
    Kata VaiSvAmitra
    GAthin KauSika.
    VaiSvAmitra GAthina
    VaiSvAmitra GAthina, Ghora ANgiras
    VaiSvAmitra GAthina
    VaiSvAmitra GAthina, Prajapati VaiSvAmitra/VAcya
    VaiSvAmitra GAthina
    PrajApati VaiSvAmitra /VAcya
    VaiSvAmitra GAthina
    VaiSvAmitra GAthina, Jamadagni BhArgava

    MaNDala IV (58 hymns)

    1-42
    43-44
    45-58
    		 VAmadeva Gautama
    PurumILha Sauhotra, AjamILha Sauhotra
    VAmadeva Gautama

    MaNDala V (87 hymns)

    1
    2
    3-6
    7-8
    9-10
    11-14
    15
    16-17
    18
    19
    20
    21
    22
    23
    2425-26
    27
    28
    29
    30
    31
    32
    33-34
    35-36
    37-43
    44
    45
    46
    47
    48
    49
    50-51
    52-61
    62
    63-64
    65-66
    67-68
    69-70
    71-72
    73-74
    75
    76-77
    78
    79-80
    81-82
    83-86
    87
    		 Budha/ GaviSThira Atreya
    KumAra/VRSa JAna Atreya
    VasuSruta Atreya
    ISa Atreya
    Gaya Atreya
    Sutambhara Atreya
    DharuNa ANgiras
    PUru Atreya
    Dvita Atreya
    Vavri Atreya
    Prayasvanta Atreya
    Sasa Atreya
    ViSvasAman Atreya
    Dyumna ViSvacarSaNI Atreya
    Bandhu, Subandhu, Srutabandhu,
    Viprabandhu (GaupAyanas)
    VasUyava Atreya
    Atri Bhauma
    ViSvavArA AtreyI
    GaurivIti SAktya
    Babhru Atreya
    Avasyu Atreya
    GAtu Atreya
    SamvaraNa PrAjApatya
    PrabhUvasu ANgiras
    Atri Bhauma
    AvatsAra KASyapa, various Atreyas
    SadApRNa Atreya
    PratikSatra Atreya
    Pratiratha Atreya
    PratibhAnu Atreya
    Pratiprabha Atreya
    Svasti Atreya
    SyAvASva Atreya
    Srutavida Atreya
    ArcanAnas Atreya
    RAtahavya Atreya
    Yajata Atreya
    Urucakri Atreya
    BAhuvRkta Atreya
    Paura Atreya
    Avasyu Atreya
    Atri Bhauma
    Saptavadhri Atreya
    SatyaSravas Atreya
    SyAvASva Atreya
    Atri Bhauma
    EvayAmarut Atreya

    MaNDala VI (75 hymns)

    1-30
    31-32
    33-34
    35-36
    37-43
    44-46
    47
    48
    49-52
    53-74
    75
    		 BharadvAja BArhaspatya
    Suhotra BharadvAja
    Sunahotra BharadvAja
    Nara BharadvAja
    BharadvAja BArhaspatya
    Samyu BArhaspatya
    Garga BharadvAja
    Samyu BArhaspatya
    RjiSvan BhAradvAja
    BharadvAja BArhaspatya
    PAyu BharadvAja

    MaNDala VII (104 hymns)

    1-31
    32
    33-100
    101-102
    103-104
    		 VasiSTha MaitrAvaruNI
    VasiSTha MaitrAvaruNI Sakti VAsiSTha
    VasiSTha MaitrAvaruNI
    VasiSTha MaitrAvaruNI, Kumara Agneya
    VasiSTha MaitrAvaruNI

    MaNDala VIII (103 hymns)

    1
    2
    3
    4
    5
    6
    7
    8
    9
    10
    11
    12
    13
    14-15
    16-18
    19-22
    23-25
    26
    27-31
    32
    33
    34
    35-38
    39-41
    42
    43-44
    45
    46
    47
    48
    49
    50
    51
    52
    53
    54
    55
    56
    57-58
    59
    60-61
    62-65
    66
    67
    68-69
    70
    71
    72
    73-74
    75
    76-78
    79
    80
    81-83
    84
    85
    86
    87

    88
    89-90
    91
    92-93
    94
    95-96
    97
    98-99
    100
    101
    102
    103

    		 PragAtha KANva, MedhAtithi KANva,
    MedhyAtithi KANva
    MedhAtithi KANva, Priyamedha ANgiras
    MedhyAtithi KANva
    DevAtithi KANva
    BrahmAtithi KANva
    Vatsa KANva
    Punarvatsa KANva
    Sadhvamsa KANva
    SaSakarNa KANva
    PragAtha KANva
    Vatsa KANva
    Parvata KANva
    NArada KANva
    GoSUktin KANva, ASvasUktin KANva
    IrimbiTha KANva
    Sobhari KANva
    ViSvamanas VaiyaSva
    ViSvamanas VaiyaSva, VyaSva ANgiras
    Manu Vaivasvata or KaSyapa MArIca
    MedhAtithi KANva
    MedhyAtithi KANva
    NIpAtithi KANva
    SyAvASva Atreya
    NAbhAka KANva
    NAbhAka KANva, ArcanAnas Atreya
    VirUpa ANgiras
    TriSoka KANva
    VaSa ASvya
    Trita Aptya
    PragAtha KANva
    PraskaNva KANva
    PuSTigu KANva
    SruSTigu KANva
    Ayu KANva
    Medhya KANva
    MAtariSvan KANva
    KRSa KANva
    PRSadhra KANva
    Medhya KANva
    SuparNa KANva
    Bharga PrAgAtha
    PrAgAtha KANva
    Kali PrAgAtha
    Matsya SAmmada or MAnya MaitrAvaruNI
    riyamedha ANgiras
    Puruhanman ANgiras
    SudIti PurumILha
    Haryata PrAgAtha
    Gopavana Atreya
    VirUpa ANgiras
    Kurusuti KANva
    KRtnu BhArgava
    Ekadyu NaudhAsa
    usIdin KANva
    USanA KAvya,
    KRSna ANgiras
    KRSna ANgiras, ViSvaka KArSNI
    KRSna ANgiras, DyumnIka VAsiSTha,
    Priyamedha ANgiras
    NodhAs Gautama
    NRmedha ANgiras, Purumedha ANgiras
    ApAlA AtreyI
    SukakSa ANgiras
    Vindu ANgiras, PUtadakSa ANgiras
    TiraScI ANgiras
    Rebha KASyapa
    NRmedha ANgiras
    Nema BhArgava
    Jamadagni BhArgava
    Prayoga BhArgava, Agni BArhaspatya
    Sobhari KANva

    MaNDala IX (114 hymns)

    5-24
    25
    26
    27
    28
    29
    30
    31
    32
    33-34
    35-36
    37-38
    39-40
    41-43
    44-46
    47-49
    50-52
    53-60
    61
    62
    63
    64
    65
    66
    67
    68
    69
    70
    71
    72
    73
    74
    75-79
    80-82
    83
    84
    85
    86
    87-89
    90
    91-92
    93
    94
    95
    96
    97
    98
    99-100
    101
    102
    103
    104-105
    106
    107
    108
    109
    110
    111
    112
    113-11
    		 1  .Madhucchandas VaiSvAmitra,  MedhAtithi KANva
    2.    SunahSepa AjIgarti
    3.     HiraNyastUpa ANgiras
    4.   Asita KASyapa, Devala KASyapa
    DRLhacyuta Agastya
    IdhmavAha DArLhacyuta
    NRmedha ANgiras
    Priyamedha ANgiras
    NRmedha ANgiras
    Bindu ANgiras
    Gotama RAhUgaNa
    SyAvASva Atreya
    Trita Aptya
    PrabhUvasu ANgiras
    RahUgaNa ANgiras
    BRhanmati ANgiras
    MedhAtithi KANva
    AyAsya ANgiras
    Kavi BhArgava
    Ucathya ANgiras
    AvatsAra KASyapa
    AmahIyu ANgiras
    Jamadagni BhArgava
    Nidhruvi KASyapa
    KaSyapa MArIca
    Jamadagni BhArgava
    Sata VaikhAnasa
    SaptaRSis, Pavitra ANgiras
    VatsaprI BhAlandana
    HiraNyastUpa ANgiras
    ReNu VaiSvAmitra
    RSabha VaiSvAmitra
    Harimanta ANgiras
    Pavitra ANgiras
    KakSIvAn Dairghatamas
    avi BhArgava
    asu BhAradvAja
    Pavitra ANgiras
    PrajApati VAcya
    Vena BhArgava
    Atri Bhauma, GRtsamada Saunaka,
    AkRSTa MASA, Sikata NivAvarI, PRSni AjaUSanA KAvya
    VasiSTha MaitrAvaruNI
    KaSyapa MArIca
    NodhAs Gautama
    KaNva Ghaura
    PraskaNva KANva
    Pratardana DaivodAsI
    VasiSTha MaitrAvarunI, Indrapramati
    VAsiSTha, VRSagaNa VAsiSTha, Manyu
    VAsiSTha, Upamanyu VAsiSTha,
    VyAghrapAda VAsiSTha, Sakti VAsiSTha,
    KarNaSrut VAsiSTha, MRLIka VAsiSTha,
    Vsukra VAsiSTha, ParASara SAktya,
    Kutsa ANgiras.AmbarISa VArSAgira, RjiSvan ANgiras
    RebhAsUnu KASyapas
    AndhIgu SyAvASvI, YayAtI NAhuSa, NahuSa
    MAnava, Manu SamvaraNa, PrajApati
    VaiSvAmitra.
    Trita Aptya
    Dvita Aptya
    Parvata KANva, NArada KANva
    Agni CakSuSa, CakSu MAnava, Manu Apsava
    SaptaRSis
    GaurIvIti SAktya, Sakti VAsiSTha, Uru ANgiras,
    RjiSvan BhAradvAja
    Agni DhISNya AiSvaraya
    TryaruNa TraivRSNa, Trasadasyu Paurukutsa
    AnAnata PArucchepi
    SiSu ANgiras
    KaSyapa MArIca

    MaNDala X (191 hymns)

    1-7
    8
    9
    10
    11-12
    13
    14
    15
    16
    17
    18
    19
    20-26
    27-29
    30-34
    35-36
    37
    38
    39-40
    41
    42-44
    45-46
    47
    48-50
    51-53
    54-56
    57-60
    61-62
    63-64
    65-66
    67-68
    69-70
    71-72
    73-74
    75
    76
    77-78
    79-80
    81-82
    83-84
    85
    86
    87
    88
    89
    90
    91
    92
    93
    94
    95
    96
    97
    98
    99
    100
    101
    102
    103
    104
    105
    106
    107
    108
    109
    110
    111
    112
    113
    114
    115
    116
    117
    118
    119
    120
    121
    122
    123
    124
    125
    126
    127
    128
    129
    130
    131
    132
    133
    134
    135
    136
    137
    138
    139
    140
    141
    142

    143
    144
    145
    146
    147
    148
    149
    150
    151
    152
    153
    154
    155
    156
    157
    158
    159
    160
    161
    162
    163
    164
    165
    166
    167
    168
    169
    170
    171
    172
    173
    174
    175
    176
    177
    178
    179

    180
    181

    182
    183
    184
    185
    186
    187
    188
    189
    190
    191

    		 Trita Aptya
    TriSirAs TvASTra
    TriSirAs TvASTra, SindhudvIpa AmbarISa
    Yama Vaivasvata, YamI VaivasvatI
    HavirdhAna ANgi
    VivasvAn Aditya
    Yama Vaivasvata
    Sankha YAmAyana
    Damana YAmAyana
    DevaSravas YAmAyana
    Sankusuka YAmAyana
    Matitha YAmAyana, or BhRgu, or Cyavana
    BhArgava
    Vimada Aindra, VasukRt VAsukra
    Vasukra Aindra
    KavaSa AilUSa
    LuSa DhAnaka
    AbhitApa Saurya
    Indra MuSkavAn
    GhoSA KAkSIvatI
    Suhastya GhauSeya
    KRSNa Angiras
    VatsaprI BhAlandana
    Saptagu ANgiras
    Indra VaikuNTha
    Agni Saucika
    BRhaduktha VAmadevya
    Bandhu, Subandhu, Srutabandhu,
    Viprabandhu (GaupAyanas)
    NAbhAnediSTha MAnava
    Gaya PlAta
    VasukarNa VAsukra
    AyAsya ANgiras
    Sumitra VAdhryaSva
    BRhaspati ANgiras
    GaurivIti SAktya
    SindhukSit Praiyamedha
    JaratkarNa Sarpa AirAvata
    SyUmaraSmi BhArgava
    Agni SaucIka or Sapti VAjambhara
    ViSvakarmA Bhauvana
    Manyu TApasa
    SUryA SAvitrI
    VRSAkapi Aindra, Indra, IndrANI
    PAyu BhAradvAja
    MUrdhanvAn VAmadevya
    ReNu VaiSvAmitra
    NArAyaNa
    AruNa Vaitahavya
    SAryAta MAnava
    TAnva PArthya
    Arbuda KAdraveya Sarpa
    PurUravas AiLa, UrvaSI
    Baru ANgiras, Sarvahari Aindra
    BhiSag AtharvaNa
    DevApi ArSTiSeNa
    Vamra VaikhAnasa
    Duvasyu VAndana
    Budha Saumya
    Mudgala BhArmyaSva
    Apratiratha Aindra
    ASTaka VaiSvAmitra
    Sumitra Kautsa, Durmitra Kautsa
    BhUtAMSa KASyapa
    Divya ANgiras, DakSiNA PrAjApatya
    SaramA, PaNis
    JuhU BrahmajAyA
    RAma JAmadagnya, Jamadagni BhArgava
    ASTAdaMSTra VairUpa
    Nabhahprabhedana VairUpa
    Sataprabhedana VairUpa
    Sadhri VairUpa
    Upastuta VArSTihavya
    Agniyuta Sthaura
    BhikSu ANgiras
    UrukSaya ANgiras
    Laba Aindra
    BRhaddiva AtharvaNa
    HiraNyagarbha PrAjApatya
    CitramahA VAsiSTha
    Vena BhArgava
    Agni, VaruNa, Soma
    VAk AmbhRNI
    AMhomuk VAmadevya
    KuSika Saubhara, RAtrI BhAradvAjI
    Vihavya ANgiras
    PrajApati ParameSThin
    Yajña PrAjApatya
    SukIrti KAkSIvata
    SakapUta NArmedha
    SudAs Paijavana
    MAndhAtA YauvanASva
    KumAra YAmAyana
    JUti, VAtajUti, ViprajUti, VRSAnaka,
    Karikrata, EtaSa, RSyaSRnga (VAtaraSanas)
    SaptaRSis
    ANga Aurava
    ViSvavAsu Devagandharva
    Agni, PAvaka
    Agni TRpasa
    SArNga, JaritR, DroNa, SArisRkva,
    Stambhamitra
    Atri SAnkhya
    Urdhvasadman YAmAyana
    IndrANI
    DevamunI Airammada
    Suvedas SairISI
    PRthu Vainya
    Arcan HairaNyastUpa
    MRLIka VAsiSTha
    SraddhA KAmAyanI
    SAsa BhAradvAja
    IndramAtara DevajAmaya
    YamI VaivasvatI
    SirimbiTha BhAradvAja
    Ketu Agneya
    Bhuvana Aptya, SAdhana Aptya
    CakSu Saurya
    SacI PaulomI
    PUraNa VaiSvAmitra
    YakSmanASana PrAjApatya
    RakSohA BrAhma
    VivRhA KASyapa
    Pracetas ANgiras
    Kapota NairRta
    RSabha VairAja SAkvara
    ViSvAmitra, Jamadagni
    Anila VAtAyana
    Sabara KAkSIvata
    VibhrAt Saurya
    ITa BhArgava
    SaMvarta ANgiras
    Dhruva ANgiras
    AbhIvarta ANgiras
    UrdhvagrAvA Arbuda
    SUnu Arbhava
    PataNga PrAjApatya
    AriSTanemi TArkSya
    Sibi AuSInara, Pratardana KASirAja, Vasumanas RauhidaSva
    Jaya Aindra
    Pratha VAsiSTha, Sapratha BhAradvAja,
    Gharma Saurya
    TapurmUrdhan BArhaspatya
    PrajAvAn PrAjApatya
    ViSNu PrAjApatya
    SatyadhRti VAruNi
    Ula VAtAyana
    Vatsa Agneya
    Syena Agneya
    SArparAjñI
    AghamarSaNa MAdhucchandas
    SaMvanana ANgiras

    There are some fictitious composers ,especially in Mandala X.

    However, in the first eight MaNDala, except in the case of one single hymn (VIII.47), it is very easy to identify the actual composer (by which we mean the RSi who actually composed the hymn, or his eponymous ancestor to whose name the hymn is to be credited as per the system followed in the particular MaNDala) of a hymn ascribed to a fictitious composer.

    Hymn

    Fictitious Composers

    Actual Composer

    I.100

    AmbarISa, Sahadeva, BhayamAna, SurAdhas

    RjrASva

    I.105

    Trita Aptya

    Kutsa

    I.126

    BhAvayavya, RomaSA

    KakSIvAn

    III.23

    DevaSravas, DevavAta

    ViSvAmitra

    IV.42

    Trasadasyu Paurukutsa

    VAmadeva

    V.27

    Trasadasyu, TryaruNa, ASvamedha

    Atri

    VI.15

    VItahavya

    BharadvAja

    VIII.1

    AsaNga, SaSvatI

    MedhAtithi

    VIII.34

    Vasurocis

    NIpAtithi

    (2) Dialogue hymns, in some of which verses are ascribed to Gods and even rivers:

    Hymn

    Fictitious Composers

    Actual Composer

    I.165

    Indra, Maruts, (epon.) Agastya

    Agastya

    I.170

    Indra, (epon.) Agastya

    Agastya

    I.179

    (epon.) Agastya, LopAmudrA, a pupil

    Agastya

    III.33

    (epon.) ViSvAmitra, Rivers

    ViSvAmitra

    IV.18

    (epon.) VAmadeva, Indra, Aditi

    ViSvAmitra

    (3) Hymns which are ascribed alternatively to the actual composers and to their remote ancestors:

    Hymn

    Fictitious ComposersActual Composer

    III.31KuSika AiSIrathIViSvAmitra GAthinaVIII.27-31Manu VaivasvataKaSyapa MArIcaVIII.71PurumILha ANgirasSudIti PurumILha.

    Female Composers.

    he female Vedic writers credited with composing hymns are noted below:
    (1) Vak Devi: she was the daughter of Rishi Ambhrina. She is credited with composing the eight riks of 125 Sukta, Book X and Rig Veda. These riks are known as Devi-Sukta. In the ancient Vedic times it was a custom to read the Devi-Sukta on special occasions. In modern times instead of the Devi Sukta, the Chandi (recounting of the deeds of Durga) is read. In the eight hymns Vak Devi has conveyed her ideas of monotheism and chastity.

    (2) Biswavara: She belonged to the Atri clan. She was the composer of six hymns. These hymns illustrate the gentle ideas, beauty and loving affections of the female.

    (3) Aditi: She was the spouse of the great sage Kasyapa. Her father was King Daksha and she was the mother of twelve Aditya brothers of the deva-Aryans. Aditi is credited with composing five hymns of R. V.X, 153 Sukta. She has also composed the fifth, sixth and the seventh hymns of R. V., IV and 18 Sukta.

    (4) Apala: She belonged to the Atri clan. She has also composed many beautiful hymns like Biswavara, the eight hymns of R.V. VIII and 91 Sukta.

    (5) Yami: She has written the first, third, fifth, seventh, and eleventh hymns of R.V, 10 Sukta and even the five hymns of 154th Sukta.

    (6) Urvashi: She has described her love marriage with Pururava, a lunar king, in seven hymns of the 95th Sukta, Book X and Rig Veda.

    (7) Lopamudra: She was the Princess of Vidarbha and wife of the great sage Agastya. She has composed the first two hymns of the 179th Sukta of Book I of the Rig Veda.

    (8) Romasa: she was the Queen of Bhava-Yavya and the mother of King Svanaya. She has composed the seventh hymn of 126th Sukta, Book I, and Rig Veda.

    References.

    The History and Culture of the Indian People

    2. The Culture and Civilization of Ancient India in Historical Outline by D.D. Kosambi, Vikas Publishing House Pvt.  Ltd, Delhi-Bombay-Bangalore-Kanpur, 1975 (first printed 1970).

    3. Rgveda Repetitions Vol.2 by Maurice Bloomfield, Harvard University Press, Cambridge, Massachussetts,  1916.  p. 634

    4. The Rise of the Greek Epic by Gilbert Murray

    Courtesy: – Rigveda: A historical Analysis by  Shrikant G. Talageri

    Citation.

    https://cpdarshi.wordpress.com/2012/04/17/rigveda-%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6-a-historical-analysis-1/

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  • Vedas Rama Vayu In Zend Avesta Iran

    Similarities between Vedic literature, Hinduism and Cuture were noted by  Sir William Jones in 1786.

    Lord ama.jpg
    Lord Rama.

    ‘

    A treaty signed by the Hittites and Mitannis dating to the fourteenth century BC calls upon Indara/Indra, Mitras(il)/Mitra, Nasatianna/Nasatya and Uruvanass(il)/Varuna, all known to Rig-Veda and Avesta.

    There were similarities in rituals too. In India, upanayana is a ritual by which a boy becomes a full member of his class. Zoroastrians have a similar ceremony called Navjot which is still practiced by Parsis. The Rig-Veda refers to the drink soma which was drunk at sacrifices and  which caused invigorating effects. The Avesta gives physical descriptions of the plant haoma which causes similar effects, though the plant identified as haoma by modern Parsis is a bitter herb which does not get your drunk, but just bitter.

    Even though there are similar words like haoma (soma), daha(dasa), hepta (sapta), hindu (sindhu), and Ahura (Asura) in Avesta and Rig-Veda, there are reversals in religious concepts and attributes of Gods. Indra and the devas  are demonic in Avesta,and Ahura/asura is considered the highest deity.

    At the time of composition of the Vedas, Varuna was losing his importance to Indra. In Avesta, Ahura Mazda  is the main divinity and some people think that he is thesame as Varuna. Varuna sat with his spies who flew all around the world and bought back reports on the conduct of mortals. He abhorred sin and loathed evil deeds prompted by anger, drink and gambling.”

    ”

    1) Rama and Vayu are venerated in the Avesta.

      2) Bharata was the Elamite king Warad-Sin.

      3) Lakša of PF 69 is a namesake of Lakshmana.

      4) King Shutruk-Na–hhunte echoes Shatrughna.

      5) Dandakran (PF 666) was the true Dandakaranya.

      6) Arya-Ram-ana was an early ancestor of Darius-I
      7) Ramannuya (PF1855) was close to Darius-I.  

      8) The Ram Bazrang were a Kurdish tribe of Fars.

      9) The Sasanid ancestor Ram-Behist was a Bazrangi

     10) Many Sasanian city-names had the prefix ‘Rama‘.

     11) Ramakanam is a place-name in PF 1831.

    The study of the Persepolis tablets has yielded much information about important figures like Darius and Parnaka yet crucial data remains unknown due to improper prognosis. Even a meticulous scholar like Hallock failed to note the echo of Rama in the name Ramanuya. The name of the Mitannian king Tushratta echoes Dasharatha, Rama’s father. Chedor La’omer of Genesis 14 corresponds to Kudur Laghumar of the Babylonian texts and Raghupati was Rama’s name.

          Rama’s presence in the Indus-Saraswati area is unattested although the frequent symbol of the bow-man in the seals may, in fact, stand for Rama. Post-Islamic Iran also ignores him although his name may be hidden in the many Ram-names like Ramadan, Ram-allah etc.

          Fortunately, the Sumerian texts provide priceless data about Rama. The Sumerian king-lists show that Rama was the same as Ram-Sin of Larsa (~18th cent. B.C.) who ruledSumer, Elam, and Indus Saraswati. Although Ram-Sin was deified and his memorial has been found at Ur, his relics are unknown from Elam, said to be his homeland. Rim-Sin (also called Ram-Sin) was the longest ruling monarch (60 years) of Sumer. Ram-Sin’s reign is termed the golden era of Sumer by the great Assyriologist C. J. Gadd. Ram-Sin is called anElamite in the Sumerian texts.’

    Romilla Thapar obseves,

    ” Indo-European speakers had central Asia as their habitat and gradually over many centuries they branched out in search of fresh pastures. According to her, it is these central Asian migrants who wrote the  Avesta in Iran and Rig-Veda in India. According to Thapar there is an argument that people who migrated to India were dissidents of the Old Iranian, hence you find a significant reversal of meaning in concepts common to both Avesta and Rig-Veda.”

    My study indicates, as I have indicated in many articles, that Lord Rama’s ancestor Satyavrata Manu migrated from the South of India with his sons to Ayodhya to found Ikshvaku Kingdom, Ikshvaku is the son of Manu, because of a Tsunami.

    Shiva and His son Ganesha left ,traveled through the middle east,what is now Europe, Africa,Americas,to Arctic and the Rig Veda was composed there.

    Then a group left the Arctic and traveled through Russia ,Caucasus, Iran  before entering India through the Khyber Pass, which was being mistakenly dubbed as ‘Aryan invasion’

    They settled in the Sarasvati valley.

    This would account for the Tamil scripts being found in the Sarasvati valley and Harappa.

    During their travels, they left a cultural trial behind in all the lands they left.

    I have posted articles on all this,under Hinduism.

    “Vâyu in the Rig Veda is praised as follows:
    – Come hither, O Vâyu, though beautiful one!
    These somas are ready, drink
    Of them, honour our call!
    – O Vâyu, the prayers celebrate thee with hymns,
    they who know the
    Feast-days, and have prepared the Soma.
    – O Vâyu, they satisfying stream goes to the
    worshipper, wide-reaching, to the Soma – draught.
    – O Indra and Vâyu these (libations of Soma)
    are poured out, come hither for the sake of our offering,
    for the drops (of Soma) long for you.
    – O Indra and Vâyu, Vâyu perceive the libations.
    You, who are rich in booty, come them quickly
    hither.
    – O Vâyu and Indra come near to the work of
    the sacrificer, quick, thus is my prayer, O ye men!
    (Vedic Hymns.1994. I.2)
    And in another hymn at Rig Veda:
    – O Vâyu, may the quick races bring thee towards
    the offering, to the early drink here, to the
    early drink of Soma! May “Sûnritâ” (the Dawn)
    stand erect, approving thy mind! Come near on thy
    harnessed chariot to share. O Vâyu to share in the
    sacrifice!
    (Vedic Hymns.1994.I.134. 2-6)

    Vayu in Zend Avesta.

    “Vâyu in the Iran has a great as well as enigmatic
    personification, who, Ahuramzda as well as Ahriman
    creations sacrifice for him.
    Ahuramazda offers a sacrifice for him that he
    able to destroy of the Ahriman creations and protect
    the good Creations:
    “To him did the maker Ahuramazda. Offer
    up a sacrifice in the Airyana Vaegeh2
    , on a golden
    throne, under golden beams and golden canopy,
    with bundles of baresma and offerings of full boiling
    [milk]”.( The Zend Avesta, 2000, Part II, p.250)
    He begged of him a boon, saying:
    “Grant me this, O Vayu who do work highly,
    that I may smite the creation of Angra mainyu, and
    that nobody may smite this creation of,the God
    Spirit!”
    “Vayu who works highly, granted him that
    boon, as the Maker Ahuramazda, did pursue it”.
    “We sacrifice to the holy Vayu; we sacrifice
    to the Vayu who works highly”.(The Zend Avesta.2000.Part
    II, p.250)
    And Azi-Dahaka (one of the Ahrimans creations)
    also offer a sacrifice which he destroy all the
    men, but Vayu did not grant him”
    “The three mouthed Azi-Dahaka offer up a
    sacrifice and he begged of him a boon, saying:
    “Grant me this, O Vayu! Who do work highly,
    that I may make all the seven country of the earth
    empty on men”

    Citation.

    Vayu in Vedas and Zend Avesta pdf download

    Rama by Ranajitpal

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  • World’s First War Immigration 5000 BC Dasarajnya Harappa

    Unlike the other religious literature, Hinduism report events as they were, it does not whitewash history,be it the killing of Vaali by Lord Rama,the tactics adopted by Krishna in  Mahabharata battle,matricide even by sages.

    These texts portray people and society as it were, with real people with normal human foibles.

    They explain that there were people, when spirituality was in the ascendency, there were people, kings ,driven by greed went to war with each other.

    If Indian history and Puranas were to have been concocted all the characters could have been shown as pure as fresh snow.

    Not so.

    In the earliest literature of humanity,rig veda there is a reference to a Battle of Ten Kings, around 5000 BC-this could have been earlier.

    This was fought on the banks of river Ravi.

    This place is now known as Harappa, which, along with is one of the earliest sites which reveals the high levels of culture in the Vedic period.

    The Dasarajnya War.

    India north west kingdoms, rige vedic period.bmp.
    India North west kingdoms, rige vedic period.

    ‘

    The Battle of the Ten Kings (dāśarājñá) is a battle alluded to in the Rigveda (Book 7, hymns 18, 33 and 83.4-8), the ancient Indian sacred collection of Vedic Sanskrit hymns. It was a battle between tribal kingdoms of Vedic Aryans: an “internecine war”, as the 1911 Britannica puts it, as opposed to the more frequent accounts of Aryans fighting Dasyus. K. F. Geldner in his 1951 translation of the Rigveda considers the hymns as “obviously based on an historical event”, even though all details save for what is preserved in the hymns have been lost. Further details have been provided in an incisive discussion of this hymn by H.P. Schmidt.[2]

    Battle of the Ten Kings
    Date c. 14th century BCE[1]
    Location Near Parusni River (modern Ravi),Punjab
    Result Decisive Trtsu-Bharata victory
    Territorial
    changes    		 Rigvedic tribes conquered by Sudas

    • Bharatas settle in Kurukshetra
    • Emergence of Kuru Kingdom
    Belligerents
    Trtsu-Bharata (Indo-Aryans) Alinas
    Anu
    Bhrigus (Indo-Aryans)
    Bhalanas
    Dasa (Dahae?)
    Druhyus (Gandharis)
    Matsya (Indo-Aryans)
    Parsu (Persians?)
    Purus (Indo-Aryans)
    Panis (Parni?)
    Commanders and leaders
    King Sudas
    Vashishta    		 The Ten Kings
    Vishvamitra
    Strength
    Unknown but less More than 6,666
    Casualties and losses
    Unknown but less 6,666 (Mandala 7)

    The battle took place during the middle or main Rigvedic period,[3] near the Ravi River in Punjab. Some of the powerful Purutribes like the Bharatas, allied with other tribes of the north west India and guided by the royal sage Vishvamitra, were defeated by the Trtsu (Puru) king Sudas in battle, celebrated in a hymn by Sudas’ poet and priest Vasistha (RV 7.18). There are diffferent account as to when this battle actually took place due to different hypothesis from different scholars. Some date it back to near 3000-4000 BC whie other consider it to be dated around the 14th century BC…

    The Trtsu are the tribe led by king Sudas. Sudas himself is included in the “ten kings”, as the Trtsus are said to be surrounded by ten kings in 7.33.5. But it is not made explicit how this number is supposed to be broken down: if of the tribes mentioned in 7.18, the Turvasas, Yaksuss (pun for Yadu),[2] Matsyas, Bhrgus, Druhyus, Pakthas, Bhalanas, Alinas, Shivas and Visanins are counted, the full number is reached, leaving the Anavas (7.18.14), the Ajas and Sigrus (7.18.19) and the “21 men of both Vaikarna tribes” (7.18.11) without a king, and implying that Bheda (7.18.19, also mentioned 7.33.3 and 7.83.4, the main leader slain by Sudas), Shimyu (7.18.5), and Kavasa (7.18.12) are the names of individual kings. The Bharatas are named among the enemies in 7.33 but not in 7.18.

    • Alinas: One of the tribes defeated by Sudas at the Dasarajna,[4] and it was suggested that they lived to the north-east of Nuristan, because the land was mentioned by the Chinese pilgrim Hiouen Thsang.[5]
    • Anu: Some place them in the Paruṣṇī (Ravi) area.[6]
    • Bhrigus: Probably the priestly family descended from the ancient Kavi Bhrigu. Later, they are related to the composition of parts of the Atharva Veda (Bhṛgv-Āṅgirasa) .
    • Bhalanas: Fought against Sudas in the Dasarajna battle. Some scholars have argued that the Bhalanas lived in the Bolan Pass area. [7]
    • Druhyus: Some align them with the Gandhari (RV I 1.126.7).
    • Matsya are only mentioned in the RV (7.18.6), but later in connection with the Śālva.[8]
    • Parsu: The Parśu have been connected by some with the ancient Persians.[9]
    • Purus: one of the major tribal confederations in the Rigveda.
    • Panis: also the name of a class of demons; later associated with the Scythians.

    The battle itself took place on the banks of the Parusni (Ravi). The warriors of Sudas are described as white-robed (shvityanca), wearing hair-knots on the right side of their heads (daksinataskaparda), having flying banners (krtádhvaj) (RV 7.83.2), while the ten kings do not sacrifice (áyajyavaḥ). It appears (7.18.5) that Sudas managed to cross the Parusni safely, while his foes, trying to pursue, were scattered by a flood and either drowned or were slaughtered by Sudas’ men:

    7.18.9 As to their goal they sped to their destruction: they sought Parusni; e’en the swift returned not.
    Indra abandoned, to Sudas the manly, the swiftly flying foes, unmanly babblers.
    7.18.9 They went like kine unherded from the pasture, each clinging to a friend as chance directed.
    They who drive spotted steeds, sent down by Prsni, gave ear, the Warriors and the harnessed horses. (trans. Griffith)

    Kavaṣa and the Druhyu were “overwhelmed by Indra” while still in the water (7.18.10). The slain warriors of the Anu and Druhyus are numbered 6,666 (7.18.14).

    In the aftermath of the battle, the Bharatas under Sudas (7.33.6), received tribute from the Ajas, the Sigrus and the Yaksus (= Yadu, 7.18.20), and Indra destroyed the seven fortifications of the enemies, and gave the treasures of Anu to Sudas (7.18.13). 7.18.17 stresses that this was a victory against all odds, compared to a lamb defeating a lion.

    Citation.

    http://en.wikipedia.org/wiki/Battle_of_the_Ten_Kings

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  • Brahmin Sages Branches SubCastes Origin

    Brahmins a part of Santana Dharma have branches and subcastes.

    It may be noted that Caste is a loose translation of the Term Varna, which indicates disposition(even this term is not an exact translation)

    It has nothing to do with race.

    Brahmins,Image.png
    Brahmin Community, India

    Brahmins, an essential part of Santana Dharma, were spread throughout India.

    Brahmins, as in the case of the other varnas(Castes) were a single community.

    However over a period of time, there evolved a division among them based on the Sutras they follow and later Geographical location.

    Astasahasram, a Group of eight thousand Families,

    Vadama, who settled on the northern banks of River Cauvery,

    Vaathimaa, most of this group were engaged in Proestly duties, Purohitham.

    Bruhatcharanam. it is believed that long time back a family of Brahmins were accused of Brahmahathi, that of killing a Brahmin.

    They were ostracized by the Brahmins.

    Then they performed a Yagnya, Bruhat Yagnya, to purify themselves.

    Then they were readmitted into the Brahmin -fold and hence the name Bruhtrcharanam , now called Brecharanam.

    For example, there are Shaiva Vellalars,Kaar Vellalars,Karai Vellalars in the Vella community.

    The term Vellala in Tamil means one who regulated Flood.

    One who regulates Flood is Vellala.

    Among them who minds the Bund are Karai Vellalas.

    Kaar Vellalas are those who regulate the flow of Flood at the time of Rainy seasons,Kaar in Tamil means heavy rains.

    Among all these those who do not eat meat are called Shaviva Vellalas.

    Similarly those who follow the six duties assigned to Brahmins, are Brahmins.

    The six duties.

    “Adhyaapanam Adhyayanam
    Yajanam Yaajanam Tathaa
    Daanam Pratigraham Chaiva
    Brahmanaanaamakalpayaat”

    Learnng the Vedas,

    Teaching the Vedas,

    Perfoming the Yagnyas by themselves,

    Perfoming Yagnyas for the others,

    Accepting Gifts and

    Donating the needy.

    In addition they must have realized Brahman.

    The Vedas contain branches, called Sakhas.

    Please read my post on Vedas.

    The Veda mantras are , most of them aphorisms, especially in Brahmanas and Upanishads.

    While the Upanishads speak about Reality Brahman, the Brahmanas talk about the duties to be performed.

    As they are terse, there arose people who explained them.

    The aphorisms are the Sutras.

    Those who explain them are called the Sutradhaars.

    They explain the sutras and as the individuals are different , so are the interpretations.

    However the essence, the core message of the Vedas are kept unchanged, certain practices vary.

    Later geographical locations were taken as a Yardstick.

    Read my post on Brahmins subcastes.

     

    ” During the sutra period, roughly between 1000 BC to 200 BC, Brahmins became divided into various Sakhas or branches, based on the adoption of different Vedas and different readings and interpretations of Vedas.  Sects or schools for different denominations of the same Veda were formed, under the leadership of distinguished teachers among Brahmins.   The teachings of these distinguished rishis are called sutras.  Every Veda has its own sutras. The sutras that deal with social, moral and legal precepts are called dharma sutras, whereas those sutras that deal with ceremonials are called Srauta sutras and domestic rituals are called gruhya sutras.  sutras are generally written in prose or in mixed prose and verse.  These sutras are based on divine Vedas and are manmade and hence are called Smritis, meaning “recollected or remembered.”

    There are several Brahmin law givers such as Angirasa, Apasthambha, Atri, Brihaspati, Boudhayana, Daksha, Gautama, Harita, Katyayana, Likhita, Manu, Parasara, Samvarta, Sankha, Satatapa, Usanasa, Vasishta, Vishnu, Vyasa, Yajnavalkya and Yama.  These twenty-one rishis were the propounders of Dharma Sastras.  There is a lot of contradiction among theseDarmasastas, even within one Smriti.  These differences in the rules and rituals resulted in the rigid stratification of subcastes among Brahmins. None of these smritis is supreme and universally applicable throughout the Indian Continent.  The oldest among these Dharma Sutras are Apasthambha, Baudhayana, Gautama and Vasishta Sutras.

       Apasthambha: Apasthambha, a native of Andhra Country, belonged to Krishnayajurveda School. He belonged to fifth century BC. Apasthambha’s teachings are called Apasthambhasutra orApasthambhasmriti.
         Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was an inhabitant of Andhra Country. Baudhayana’s teachings are called Baudhayanasutra or Baudhayanasmriti.
         Brihaspati: Brihaspati was probably the first jurist to make a clear distinction between civil and criminal justice. Yajnavalkya referred to Brihaspati.  However, Brihaspati is considered to belong to 200-400 AD.  Brihaspatismriti has a lot of similarities with Dhammathats of Myanmar (Burma).
       Gautama: Gautama was the most ancient sage of all Brahmin lawgivers. He was quoted by Baudhayana and belonged to Samaveda School.  Gautama’s teachings are called Gautamasutra orGautamasmriti.
        Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita.  Haritasmriti or Haritasutra is an extensive work.
       Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in several works of Viswarupa, Mitramisra etc.  Smriti Chandrika cites 600 verses of Katyayanasutras. He may belong to the same period as Narada and Brihaspati.
        Manu: Manu is a mythical personality and is the ancestor of the entire humankind.  Manu received the code from Brahma, and communicated it to ten sages and requested Bhrigu rishi to repeat it to the other nine.  This code of conduct recited by Bhrigu is called Manusmriti.  For convenience, the British took Manusmriti as the paramount law of the Indian Continent.Manudharma is not only revered by Brahmins and Hindus, but also by Buddhists in Java, Siam and Myanamar.  Manusmriti was composed around 200 BC, around which time a revival of Brahminism took place under the rule Sungas in the North India.
       Narada: Sage Narada was probably a native of Nepal around first century AD.  Naradasmriti is the first legal code unhampered by the mass of religious and moral teachings. Some authors think that Narada belonged to Gupta period when there was a distinct revival of Brahminism and Sanskrit literature.
        Vasishta: Vasishta belonged to 3rd century BC and a native of North India. Vasishta’s teachings are called Vasishtasutra or Vasishtasmriti.
        Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnu’s teachings are called Vishnusutra or Vishnusmriti.
       Yajnavalkya: Yajnavalkya belonged to Suklayajurveda School12.  He was a native of Mithila City in North Bihar and probably lived anywhere from few centuries before Christ to 200 AD.  However, some scholars think he belonged to first or second century AD.  Yajnavalkya Dharmasmriti has been subject of numerous commentaries. The most celebrated of all the commentaries ofYajnavlkyasmriti is Mitakshara and is practically the beginning of the Brahmin law and the so-called Hindu law.  Passages from Mitakshara have been found practically in every part of the Indian Continent and became an authority.  The Yajnavlkyasmriti is concise, more systematic and better arranged than the Manusmriti. From early times, commentators like Viswarupa, Vijnaneswara, Apararka, Sulapani, Mitramisra etc., from every part of India selected the Yajnavalkyasmriti as the basis of their commentaries.  Passages from Yajnavalkyasmiriti appeared in Panchatantra.

    Other important Brahmins who gave smritis/sutras/laws are: Angirasa, Atri, Daksha, Devala, Laugakshi, Prajapati, Pitamaha, Pulatsya, Yama, Vyasa, Samvarta and Satatapa.  Prominent smriti writers of later age include, Devanabhatta or Devanandabhatta of Madras province, who belonged to ~1200 AD and wrote Smritichandrika, and Madhavacharya or Vidyaranya, who was the Prime Minister of Vijayanagara dynasty and pontiff for some time of the celebrated mutth at Sringeri in Mysore province. He wrote Parasaramadhaviya, which is a commentary onParasarasmriti.

    Citation.

    http://www.vedah.net/manasanskriti/Brahmins.html#Brahmin_Sages_and_Branches

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  • World History Timeline By Rigveda

    World History Timeline By Rigveda

    Of late I have been researching into the connection between Tamil and Sanatana Dharma, though I have posted a few articles on the subject earlier.

     

    I have been able to confirm to myself the following.

     

    1.The Tamil, Dravida and the Sanatan Dharma were closely connected and people were interacting with each other.

     

    Kaala Chakra, world Tie Line by Rig Veda.png
    Kaala Chakra, world Tie Line by Rig Veda.

     

    2.Historical Characters like Krishna, Sahadeva and Arjuna traveled to the South and Krishna and Arjuna married Dravidian women, had  children through them.

     

    3.The Tamil Kings were held in such high esteem that one of them Udiyan Cheralathan was in charge of feeding both the Kaurava and Pandava Armies during the Mahabharata Battle.

     

    3.Sage Agasthya , who is presumed to have founded the Tamil Language is the same one who wrote the Rig Vedic Hymns 166 to 190.

     

    4.Agasthya crossed the Vindhyas to enter Dravidian Territory.

     

    5.Kumari Kandam is not a figment of Tamil Imagination.

     

    6.Various references about Tamil in the Vedas,Puranas,Ramayana and Mahabharata and by Tamil in Tholkaapiyam,Silappadikaara and Manimekalai about Sanatana Dharma check out.

     

    I have been able to check the dates and events with the help of Astronomical Data found in Tamil and Sanskrit Literature,Vedas, Puranas, Ramayana and Mahabharata.

     

    This has been done with the help of Star Canopus, called Agasthya, mentioned in Tamil Classics and Sanskrit.

     

    I wanted to cross verify this with the help of references found on Time in the Rig Veda.

     

    Rig Veda , the earliest literature known to Man speaks of Time as a Wheel, thereby denoting that Time is Cyclic.

     

    I have posted a detailed article on ‘Time, Non-Linear, Cyclic’

     

    ”

    rvs.1.164.2:-
    RV_1,164.02a sapta yuñjanti ratham ekacakram eko aśvo vahati saptanāmā |
    RV_1,164.02c trinābhi cakram ajaram anarvaṃ yatremā viśvā bhuvanādhi tasthuḥ ||

    Seven {sapta} are yoked {yuñjanti} to the Chariot {ratham} with a single-wheel {ekacakram} and a single horse {eko aśvo} with seven people (seven names) {saptanāmā} inside it. The wheel has three navels {trinābhi}. It is ageless {ajaram} and un-decaying {anarvam}. On it are staying {tasthuh} all the beings of the world {viśvā bhuvanādhi}.

    The seven yoked entities mentioned here represents the seven days of the week constituting the first quarter of a fortnight. It is also represented in Epics and Puranas as the seven horses of the Chariot of Surya (the Sun) alluding to the seven rays of the sun (seven colors in sunlight). The seven people who rides the chariot could be an indirect references to the Seven Sages (Saptarshis). The Chariot here represent the Sun whose apparent motion in Earth’s sky is what facilitates the time measurements done using the wheel of time. The Chariot could also represents the constellation of the seven stars (Big Dipper;- Saptarshi constellation) which also helps to measure long units of time.

    The ‘navel’ of the wheel mentioned here represents ‘gear’. Thus the wheel is envisaged as a machinery with three gears to change the three levels of time measurement using the same wheel of time viz. 1) hours in the day, 2) months and seasons in the year and 3) twelve zodiacal ages and four (or eight) Yugas in the Great Year (axial precession period, 25,776 years). The beings of the world depends on this wheel since the daily, yearly and precessional changes in the time indicated by this wheel of time affect all beings.

     

    rvs.1.164.3:-
    RV_1,164.03a imaṃ ratham adhi ye sapta tasthuḥ saptacakraṃ sapta vahanty aśvāḥ |
    RV_1,164.03c sapta svasāro abhi saṃ navante yatra gavāṃ nihitā sapta nāma ||

    In this Chariot {ratham}, resides {tasthuh} the seven {sapta}. It has seven-wheels {saptachakram} and is driven by seven horses {sapta vahanty aśvāḥ}. The Seven sisters { sapta svasāro} praises the Cow {gavāṃ} and the seven people (seven names) {sapta nāma}.

    This verse again describes the Seven Sages (Seven Names) residing in the Chariot (the Sun) this time mentioned as having seven horses (like in Epics and Puranas) and as having seven wheels. The Seven Sisters represent river Sarasvati and the nearby rivers and is a theme repeated in Vedas. The Cow represents the Year. The significance of seven wheels is unknown. It could mean the seven zodiacal ages that had elapsed during the composition of this hymn.

     

    rvs.1.164.11:-
    RV_1,164.11a dvādaśāraṃ nahi taj jarāya varvarti cakram pari dyām ṛtasya |
    RV_1,164.11c ā putrā agne mithunāso atra sapta śatāni viṃśatiś ca tasthuḥ ||by length of time,

    By Universal-Order {ṛtasya} this wheel {cakram} of time having twelve-spokes {dvādaśāraṃ} revolves {varvarti} in the sky {dyām}, without ever weakening or aging {nahi taj jarāya}. O Agni {agne}, On it stays, in pairs {mithunāso}, 720 sons {putrā}.

    The word Rta, means Universal Order, Universal Law, the Laws of Physics or the Laws of Cosmology. Here the wheel is mentioned as having twelve spokes, to measure out twelve months in a year and twelve ages in a Great Year (25,776 years). The strange number 720 mentioned here as number of sons attached to the wheel is interesting. As per Graham Hancock this could mean the 72 years taken by the wheel to move 1 degrees (71.6 approximated as 72). However 720 is also twice 360. The meaning here thus represent 720 spokes which are paired, each spoke representing 1/2 degree (36 years) and a pair of spokes representing 1 degree (72 years).

    Similarly in a human lineage, if 720 sons are born at an interval of 36 years (ie father begets a sun at his 36th age, on an average) then the total duration would be 720 x 36 = 25920 years, very close to the precession period of 25,776 yeas. Due to this simplicity, the number 72, its half 36 and its half 18 with or without zeros are frequently found in the Vedas, Epics and Puranas. Similarly the multiples of 72 like 144, 216, 432 with or without zeros too are found. Besides 36 + 72 = 108 is a very special number in ancient Indian traditions.

    The number of Parvas in Mahabharata is 18; number of days Kurukshetra War is fought is 18. The time gap between Kurukshetra War and submergence of Dwaraka is 36. Duration of ChaturYuga mentioned in Shanti Parva of Mahabharata is 4,320,000.

     

    rvs.1.164.48:-
    RV_1,164.48a dvādaśa pradhayaś cakram ekaṃ trīṇi nabhyāni ka u tac ciketa |
    RV_1,164.48c tasmin sākaṃ triśatā na śaṅkavo ‘rpitāḥ ṣaṣṭir na calācalāsaḥ ||

    Twelve {dvādaśa} are the major-spokes {pradhayaś}, and the wheel {cakram} is single {ekaṃ}; three {trīṇi} are the naves {nabhyā}. Who hath understood it {ka u tac ciketa}?
    On it are set together 360 spokes, which cannot be loosened {na calācalāsaḥ}.

    Here the Wheel of Time with 12 spokes to define 12 zodiac signs is mentioned as having 360 sub-spokes for measuring each each day of the year and each degree of movement of Vernal Equinox in every 72 years. It is mentioned as having three naves (gears of modes of operation, to measure hours in a day, months in a year and zodiacal ages in a Great Year). The verse generate curiosity in the mind of reader or reciter asking if they have any understanding of it.

    Rig Veda also mentions frequently about the Cow and the Calf when it discusses about the wheel of time. Cow represent a year and Calf the residual time that is left which needs adding of few days after the expiry of few years to correct the calender. This residue is a by product of approximation of the year as 360 days, 365 days, 365.25 days or as 365.2522 days. Hence the year is rightly called the Cow and the residue the Calf.

    Eg:- RV_1,164.05c (the yearling Calf {vatsa}); RV_1,164.09c the Calf {vatsa} lowed, and looked upon the Mother, the Cow.

     

    References of the Wheel of Time in Mahabharata are subsequent to those found in the Vedas. They often supplement the references in the Vedas and increase their clarity.

    Mbh.1.3

    Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!

    The 360 cows thus represents 360 degrees and erroneously to 360 days in a year. The calf represent the residual time to complete one year. The residue in case of 360 days will be 5 days, in case of 365 days will be 1/4 day, in case of 365.25 days will be 11 minutes and so on and this chase will lead one to the secret knowledge about the precession of equinox and the wheel of time.

     

    The History of World as known with the help of Rig Veda has been provided in this post at the Top.

     

    Citation.

    http://ancientvoice.wikidot.com/article:kalachakra-2

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