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Tag: Rigveda

  • Animal Sacrifice In Vedas Facts Yes And No

    There is a controversy surrounding the sacrifice of animals in the Yagnas and Yagas, as sanctioned b the Vedas.

     

     

    Rig Veda 10.86.14 [Indra speaks :] The worshippers dress for me fifteen (and) twenty bulls : I eat them and (become) fat, they fill both sides of my belly ;Indra is above all (the world).Image.png
    Rig Veda 10.86.14 [Indra speaks :] The worshippers dress for me fifteen (and) twenty bulls : I eat them and (become) fat, they fill both sides of my belly ;Indra is above all (the world).
    It is difficult to conceive of Hinduism allowing the Sacrifice of Animals, whatever be the reason.

     

    There are views that the Vedas do not sanction the killing of animals.

     

    One may note the sacrifice of animals in the Puranas,Ithihasas,Ramayana and Mahabharata.

     

    Sacrifice of animals is stressed in the Karma Kanda of the Vedas for obtaining Purusharthas.

     

     

     

     

    In his Brahmasutra, Vyasa has expounded the nature of the Atman as found expressed in the Upanishads which constitute the jnanakanda of the Vedas. The actual conduct of sacrifices is dealt with in the Purvamimamsa which is the karmakanda of the Vedas. The true purpose of sacrifices is explained in the Uttaramimamsa, that is the jnanakanda. What is this purposse or goal? It is the cleansing of the consciousness and such cleansing is essential to lead a man to the path of jnana.

    The Brahmasutra says: “Asuddhamiti cen na sabdat“. The performance of sacrifices is based on scriptural authority and it is part of the quest for Self realisation. So how can it be called an impure act? How do we determine whether or not an object or an act is impure or whether it is good or bad? We do so by judging it according to the authority of of the sastras. Vyasa goes on to state in his Brahmasutra that animal sacrifice is not sinful since the act is permeated by the sound of the Vedas. What is pure or impure is to be known by the authority provided by the Vedas or rather their sound called Sabdapramana. If sacrifices were impure acts according to the Vedas, they would not have accepted them as part of the Atmic quest. Even if the sacrificial animal is made of flour (the substitute according to Madhvacharya) it is imbued with life by the chanting of the Vedic mantras. Would it not then be like a living animal and would not offering it in a sacrifice be taken as an act of violence?

    Tiruvalluvar says in his Tirukkural that not to kill an animal and eat it is better than performing a thousand sacrifices in which the oblation is consigned to the fire. You should not take this to mean that the poet speaks ill of sacrifices.

    What is in accordance or in pursuance of dharma must be practised howsoever or whatsoever it be. Here questions of violence must be disregarded. The Tirukkural says that it is better not to kill an animal than perform a thousand sacrifices. From this statement it is made out that Tiruvalluvar condemns sacrifices. According to Manu himself conducting one asvamedha (horse sacrifice) is superior to performing a thousand other sacrifices. At the same time, he declares that higher than a thousand horse sacrifices is the fact of one truth. If we say that one thing is better than another, the implication is that both are good. If the performance of a sacrifice were sinful, would it be claimed that one meritorious act is superior to a thousand sinful deeds? You may state that fasting on one Sivaratri is superior to fasting on a hundred Ekadasis. But would you say that the same is better than running a hundred butcheries? When you remark that “this rite is better than that rite or another”, it means that the comparison is among two or more meritorious observances.

    In the concluding passage of the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find these words, “Anyatra tirthebhyah”. It means ahimsa must be practised except with regard to Vedic rites.”

     

    ”

    Rig Veda 5.29.8 When thou [Indra] three hundred buffaloes’ flesh hadst eaten, and drunk, as Maghavan, three lakes of Soma, All the Gods raised as ’twere a shout of triumph to Indra praise because he slew the Dragon.

     

    Rig Veda 1.161.10 One pours the red water, (the blood), upon the ground ; one cuts the flesh, divided into fragments by the chopper; and a third separates the excrement from the other parts f in what manner may the parents (of the sacrifice) render assistance to their sons?

     

     

    Rig Veda 10.94.3 Loudly they speak, for they have found the savoury meath: they make a humming sound over the meat prepared. As they devour the branch of the Red-coloured Tree, these, the well-pastured Bulls, have uttered bellowings.

     

     

    Rig Veda 10.86.13 Indra will eat thy bulls…

     

     

    Rig Veda 10.27.17 The sages cooked a fat ram, they followed in succession like dice thrown in gambling….

    Capture

    मेष [Mesha] = Ram/Sheep. [According to Ashtadhyayi 6.7 ]

    पचत [Pachat] = Cooked

    Actually Hinduism sanctions animal slaughter, it was only after Hinduism was influenced by Jainism and Buddhism that Hindu scholars started prohibiting meat consumption, A Hindu scholar named Swami PrabhuPada the founder of ISKON writes in the commentary of Bhagwad Purana 1.3.24

    ”Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal-killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal-killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahimsa was propagated not only in India but also outside the country.”- Bhagwad Puran 1.3.24, commentary by Swami Prabhu Pada

    So Buddha rejected the authority of Vedas because Vedas sanctions animal slaughter.

    Now the verses I mentioned clearly speaks about meat consumption, Have a look at what other Hindu texts says on slaughtering animals

    Satapatha Brahman 6:2:2:11. The Karakas slaughter (a he-goat) for Pragâpati, saying, ‘Pragâpati, having built up the fire-altar (agni), became Agni. When he slaughters that [goat] one, then indeed he reaches the end of Agni (the fire-altar).’

     

    The Mimamsa  system of Indian Philosophy carried the Karma Kanda to the extreme by indulging in  animal sacrifices.

     

    People were disgusted with the Vedas and the started leaving the Sanatana Dharma.

     

    It took a life time work of Adi Shankaracharya to nullify the effects of Mimamsa, by reestablishing Sanatana Dharama, setting up the Shanmathas and

    bring back the Sanatana Dharma back on rails by giving prominence to Gnana Kanda of the Vedas.

     

    There is also a view that the animals sacrificed were given life later, as soon as the Yagna is over.

     

     

    I am unable to find an reference to this view, in the Scriptures.

     

    However there are references that animal sacrifice is not promoted.

     

     

    ”

    <p>Yasmintsarvaani bhutaanyaatmaivaabhuudvijaanatah</p><p>Tatra ko mohah kah shokah ekatvamanupasyatah</p>Yajurveda 40.7

     

    “Those who see all beings as souls do not feel infatuation or anguish at their sight, for they experience oneness with them”.

    How could people who believed in the doctrines of indestructibility, transmigration  dare to kill living animals in yajnas? They might be seeing the souls of their own near and dear ones of bygone days residing in those living beings.

    ———————————————

    <p>Anumantaa vishasitaa nihantaa krayavikrayee</p><p>Samskartaa chopahartaa cha khadakashcheti ghaatakaah</p><p>Manusmrithi 5.51</p>Those who permit slaying of animals; those who bring animals for slaughter; those who slaughter; those who sell meat; those who purchase meat; those who prepare dish out of it; those who serve that

    meat and those who eat are all murderers.

    ———————————————<p>Breehimattam yavamattamatho maashamatho tilam</p><p>Esha vaam bhaago nihito ratnadheyaaya dantau maa hinsishtam pitaram maataram cha</p>Atharvaveda 6.140.2

     

    O teeth! You eat rice, you eat barley, you gram and you eat sesame. These cereals are specifically meant for you. Do not kill those who are capable of being fathers and mothers.

    ——————————————–

    <p>Ya aamam maansamadanti paurusheyam cha ye kravih</p><p>Garbhaan khaadanti keshavaastaanito naashayaamasi</p><p>Atharvaveda 8.6.23</p>

    We ought to destroy those who eat cooked as well as uncooked meat, meat involving destruction of males and females, foetus and eggs.

    ——————————————-

    <p>Anago hatya vai bheema kritye</p><p>Maa no gaamashvam purusham vadheeh</p><p>Atharvaveda 10.1.29</p>

    It is definitely a great sin to kill innocents. Do not kill our cows, horses and people.

     

    How could there be justification of cow and other animals being killed when killing is so clearly prohibited in the Vedas?

    ———————————————<p>Aghnyaa yajamaanasya pashoonpahi</p>Yajurveda 1.1

     

    “O human! animals are Aghnya – not to be killed. Protect the animals”

    ———————————————<p>Pashunstraayethaam</p>Yajurveda 6.11

     

    Protect the animals.

    ———————————————<p>Dwipaadava Chatushpaatpaahi</p>Yajurveda 14.8

     

    Protect the bipeds and quadrupeds!

    ———————————————-

    Kravy da –kravya[ meat obtained from slaughter] + Ada [ the eater]—the meat eater.

    Pisacha — pisita [meat] +asa [eater]—the meat eater.

    Asutrpa — Asu [breath of life] + trpa [one who satisfies himself on]—one who takes others life for his meals.

    Garba da and Anda da – the foetus and egg eaters.

    Mans da – the meat eaters

     

    Meat eaters have always been looked down in Vedic literature. They have been known as Rakshasas, Pisacha and so on….All these words are synonyms of demons or devils that have been out-cast from the civilized human society.

    ——————————————–<p>Urjam no dhehi dwipade chatushpade</p>Yajurveda 11.83

    “May all bipeds and quadrupeds gain strength and nourishment”

     

    This mantra is recited by Hindus before every meal. How could the same philosophy which prays for well-being of every soul in every moment of life, approve of killing animals?

    ———————————————–

    Section 2: No  violence in Yajna

    Yajna never meant animal sacrifice in the sense popularly understood. Yajna in the Vedas meant a noble deed or the highest purifying action.

    ————————<p>—————–</p><p>Adhvara iti Yajnanaama – Dhvaratihimsaakarmaa tatpratishedhah</p>Nirukta 2.7

    According to Yaaska Acharya, one of the synonyms of Yajna in Nirukta or the Vedic philology is Adhvara.

     

    Dhvara means an act with himsa or violence. And therefore a-dhvara means an act involving no himsa or no violence. There are a large number of such usage of Adhvara in the Vedas.

    ———————————————

    In the post-Mahabharata period, misinterpretation of the Vedas and interpolations in other scriptures took place at various points intime. Acharya Shankar reestablished the Vedic values to an extent.

    In the more recent times, Swami Dayanand Saraswati – known as the grandfather of modern India – interpreted the Vedas as per thecorrect rules of the language and authentic evidences. His literature, which includes commentary on the Vedas, Satyarth Prakash loosely translated as Light of Truth, An Introduction to the Vedas and other texts led to widespread social reformation based on Vedic philosophy and dispelling of myths surrounding the Vedas.

    Let us discover what the Vedas have to say on Yajna.

     

    ————————————–

    <p>Agne yam yagnamadhvaram vishwatah pari bhuurasi</p><p>Sa id deveshu gacchati</p>Rigveda 1.1.4

     

    O lord of effulgence! The non-violent Yajna, you prescribe from all sides, is beneficial for all, touches divine proportions and is accepted by noble souls.

    —————————————-

    The Rigveda describes Yajna as Adhvara  or non violent throughout. Same is the case with all the other Vedas. How can it be then concluded that the Vedas permit violence or slaughter of animals?

    The biggest accusation of cattle and cow slaughter comes in the context of the Yajnas that derived their names from different cattle like the Ashwamedh Yajna, the Gomedha Yajna and the Nar-medh Yajna. Even by the wildest stretch of the imagination the word Medha would not mean slaughter in this context.

     

    It’s interesting to note what Yajurveda says about a horse

    ——————————————————–

    <p>Imam ma himsirekashafam pashum kanikradam vaajinam vaajineshu</p>Yajurveda 13.48

     

    Do not slaughter this one hoofed animal that neighs and who goes with a speed faster than most of the animals.

    ———————————————————-

    Aswamedha does not mean horse sacrifice at Yajna. Instead the Yajurveda clearly mentions that a horse ought not to be slaughtered.

    In Shathapatha, Ashwa is a word for the nation or empire

    The word medha does not mean slaughter. It denotes an act done in accordance to the intellect Alternatively it could mean consolidation, as evident from the root meaning of medha i.e. medhru san-ga-me

     

    Raashtram vaa ashwamedhah

    Annam hi gau

    Agnirvaa ashwah

    Aajyam medhah

    (Shatpath 13.1.6.3)

    Swami Dayananda Saraswati wrote in his Light of Truth:

    A Yajna dedicated to the glory, wellbeing and prosperity of the Rashtra the nation or empire is known as the Ashwamedh yajna.

    “To keep the food pure or to keep the senses under control, or to make the food pure or to make a good use of the rays of Sun or keep the earth free from impurities[clean] is called Gomedha Yajna”.

    “The word Gau also means the Earth and the yajna dedicated to keep the Earth the environment clean is called Gomedha Yajna”

     

    “The cremation of the body of a dead person in accordance with the principles laid down in the Vedas is called Naramedha Yajna”.

    ———————————————–

    Section 3: No beef in Vedas

    Not only the Vedas are against animal slaughter but also vehemently oppose and prohibit cow slaughter.Yajurveda forbids killing of cows, for they provide energizing food for human beings

    ———————————<p>Ghrtam duhaanaamaditim janaayaagne maa himsiheeh</p>Yajurveda 13.49

    Do not kill cows and bulls who always deserve to be protected.

    —————————————-<p>Aare gohaa nrhaa vadho vo astu</p>Rigveda 7.56.17

     

    In Rigveda cow slaughter has been declared a heinous crime equivalent to human murder and it has been said that those who commits this crime should be punished.

    —————————————–

    <p>Sooyavasaad bhagavatee hi bhooyaa atho vayam bhagvantah syaama</p><p>Addhi trnamaghnye vishwadaaneem piba shuddhamudakamaacharantee</p>Rigveda 1.164.40 or Atharv 7.73.11 or Atharv 9.10.20

    The Aghnya cows – which are not to be killed under any circumstances– may keep themselves healthy by use of pure water and green grass, so that we may be endowed with virtues, knowledge and wealth.

     

    ————————————— The Vedic Lexicon, Nighantu, gives amongst other synonyms of Gau[ or cow] the words Aghnya. Ahi, and Aditi. Yaska the commentator on Nighantu, defines these as-

    <p>Aghnya the one that ought not to be killed</p><p>Ahi the one that must not be slaughtered.</p>Aditi the one that ought not to be cut into pieces.

    These three names of cow signify that the animal ought not to be put to tortures. These words appear frequently throughout the Vedas in context of the cow.

    ——————————————–

    Aghnyeyam saa vardhataam mahate soubhagaaya

    <p>Rigveda 1.164.27</p>Cow – The aghnya – brings us health and prosperity

    <p>Suprapaanam Bhavatvaghnyaayaah</p><p>Rigveda 5.83.8</p>There should be excellent facility for pure water for Aghnya Cow

    Yah paurusheyena kravishaa samankte yo ashwena pashunaa yaatudhaanah

    <p>Yo aghnyaayaa bharati ksheeramagne teshaam sheershaani harasaapi vrishcha</p>Rigveda 10.87.16

    Those who feed on human, horse or animal flesh and those who destroy milk-giving Aghnya cows should be severely punished.

    <p>Vimucchyadhvamaghnyaa devayaanaa aganma</p><p>Yajurveda 12.73</p>The Aghnya cows and bulls bring you prosperity

    <p>Maa gaamanaagaamaditim vadhishta</p><p>Rigveda 8.101.15</p>Do not kill the cow. Cow is innocent and aditi – that ought not to be cut into pieces

     

    <p>Antakaaya goghaatam</p>Yajurveda 30.18

    Destroy those who kill cows

    <p>Yadi no gaam hansi yadyashwam yadi poorusham</p><p>Tam tvaa seesena vidhyaamo yatha no so aveeraha</p>Atharvaveda 1.16.4

    If someone destroys our cows, horses or people, kill him with a bullet of lead.

     

    <p>Vatsam jaatamivaaghnyaa</p>Atharvaveda 3.30.1

    Love each other as the Aghnya – non-killable cow – loves its calf

     

    <p>Dhenu sadanam rayeenaam</p>Atharvaveda 11.1.34

    Cow is fountainhead of all bounties

     

    The entire 28th Sukta or Hymn of 6th Mandal of Rigveda sings the glory of cow.

    Aa gaavo agnamannuta bhadramakrantseedantu

    Bhooyobhooyo rayimidasya vardhayannabhinne

    <p>Na taa nashanti na dabhaati taskaro naasaamamitro vyathiraa dadharshati</p>

    <p>Na taa arvaa renukakaato ashnute na samskritramupa yanti taa abhi</p>

    <p>Gaavo bhago gaava indro me achhaan</p>

    <p>Yooyam gaavo medayathaa</p>

    Maa vah stena eeshata maaghanshasah

     

    1. Everyone should ensure that cows are free from miseries and kept healthy.

    2. God blesses those who take care of cows.

    3. Even the enemies should not use any weapon on cows

    4. No one should slaughter the cow

    5. Cow brings prosperity and strength

    6. If cows keep healthy and happy, men and women shall also keep disease free and prosperous

    7. May the cow eat green grass and pure water. May they not be killed and bring prosperity to us.

     

    My view is that it was practiced and  is wrong.

     

    Citation.

     

    https://www.facebook.com/notes/ami-hindu-%E0%A6%86%E0%A6%AE%E0%A6%BF-%E0%A6%B9%E0%A6%BF%E0%A6%A8%E0%A7%8D%E0%A6%A6%E0%A7%81-/there-is-no-beef-in-vedas/200127250001155

     

    http://www.kamakoti.org/hindudharma/part5/chap23.htm

     

    http://truthabouthinduism.wordpress.com/2014/01/01/meat-consumption-in-hinduism/

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  • Break In Eternity Vedas Dates Rishis Mantras

    The Vedas, the Sacred Books of the Hindus, transmitted orally are considered to be Apaurusheya, not Man mad, grasped from Ether by the Seers  intuitively.

     

    The are to be ‘Heard’, Sruthi, not learnt from written Books.

     

    Rigveda (padapatha) manuscript in Devanagari, early 19th centur.Image.jpg
    Rigveda (padapatha) manuscript in Devanagari, early 19th century.

     

    However, the written form of the Vedas are in the form of Manuscripts.

     

    “Due to the ephemeral nature of the manuscript material (birch bark or palm leaves), manuscripts rarely surpass an age of a few hundred years.

     

    The Benares Sanskrit University has a Rigveda manuscript of the mid-14th century and there are a number of older Veda manuscripts in Nepal belonging to the Vajasaneyi tradition that are dated from the 11th century onwards.”

     

    The core text of the Yajurveda falls within the classical Mantra period of Vedic Sanskrit at the end of the 2nd millennium BCE – younger than the Rigveda, and roughly contemporary with the Atharvaveda, the Rigvedic Khilani, and the Sāmaveda.

    The scholarly consensus dates the bulk of the Yajurveda and Atharvaveda hymns to the early Indian Iron Age, c. 1200 or 1000 BC, corresponding to the early Kuru Kingdom.

     

    There is a dispute about the exact date of the Manuscripts.

     

    What is to be borne in mind is that the spoken word being older than the written word, and considering the richness of the Language used the Vedas must date quite a few thousand years than the date of the Manuscripts.

     

    But be it as it may.

     

    What I am interested is not about the date of the Vedas but the dates of Vedas when seen in conjunction with the Ithihasas, Ramayana and Puranas.

     

    They themselves admit that the follow the Vedas and as such mus be post-Veda.

     

    Fine, no issues,

     

    But when the Vedas contain references to the Puranas, Ihihsas or their Characters found therein?

     

    Vedas contain,

     

    1. Rama-rahasyopanishad.
    2. Rama-tapany-upanishad.
    3. Vasudevopanishad.
    4. Gopala-tapany-upanishad.
    5. Krishnopanishad.
    6. Nrisimha-tapaniyopanishad.
    7. Yajnavalkyopanishad.
    8. Varahopanishad

     

     

    Of these,are characters   from The Ramayana(1,2 ) ,: 3, 4 , 5  from Mahabharata and Bhagavatham while 6 ,7, and 8 from Puranas ..

     

    Yagnavalkya is reported to have vomited the Vedas , Taittriyas.

     

    If one looks at these the question that comes to mind is,

     

    If the Purana, Ithihasas are later than the Vedas, how come they are mentioned in the Vedas?

     

    It is also stated that Viswamitra gave the world the Gayatri Mantra, to whom it was revealed.

     

    The Rig Vedic version has one syllable short and Taittriya Aranyaka has the full detailed version.

     

    Does this mean that before it was revealed to Viswamitra no body chanted it?

     

    Yet there are references of the Rishis chanting the Gayatri before the advent of Viswamitra.

     

    How and why?

     

    Therefore my options are.

    1. That the Vedas are not eternal I do not subscribe to this view.

    2.The References to Puranas are Interpolations.- Possible.

    3.That as Sound precedes being grasped, Sounds  that exists eternally, are picked up at different times by the different Seers and are recorded.

     

    Eminently possible.

     

    Understanding Infinity and Zero are equally beyond me.

     

    In this sense eternity seems to have a break in that while Sound is Eternal, grasping it not.

     

    Inputs welcome.

     

    Citation.

    http://en.wikibooks.org/wiki/Hinduism/The_Vedas

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  • Who is Svaha In Homas Hinduism

     

    The term Swahaa or Svahaa is used in performing Homas, Sacrificial fire offering in Hinduism.

     

    No Ahuthi, the offering of things in the Fire is complete with out this term..

     

    Swaha means I consume, gulp.

     

    Svaha, Wife of Agni, God of Fire.jpg.
    Svaha, Wife of Agni, God of Fire.

     

    It is believed that the offerings made to God is carried to the Gods, Deities by Agni, Lord of Fire.

     

    The Rig Veda, the oldest literature known to Man begins with,

     

    “Agni Mele Purohitham’

     

    He caries the offering to the Gods specified in the Mantras, who in turn shall grant one’s desires according to his actions.

     

    There two different kinds of performing Fire offering, in terms of attitude to wards the offering.

     

    One is Yaga, which has a specific purpose in Mind and another,

     

    is Yagna, were it is offered with no specific purpose, but done because it ought to be done.

     

    However in both the cases, the Statement , Ithanna Mama-this is not mine,Not done b Me, thus performing action without attachment, Karma Yoga.

     

    For nothing in the world is ours,

     

    We offer what is already there , we do not own anything.

     

    Agni carries this with the same attitude.

     

    The term Swaha is to enable Agni to perform this function b calling him out.

     

    Who is this Swaha?

     

    “In Hinduism and Buddhism, the Sanskrit lexical item svāhā (Romanized Sanskrit transcription; Devanagari: स्वाहा, chi. 薩婆訶 sà pó hē, jp.sowaka, tib. སྭཱཧཱ་ soha) is an interjection, approximately “hail!” in mantras indicating the end of the mantra.

     

    In the Tibetan language, “svaha” is translated as “so be it” and is often pronounced and orthographically represented as “soha”.

     

    Whenever fire sacrifices are made, svāhāis chanted. Etymologically, the term is probably from su “well” and the root ah “to call”.

     

    As a feminine noun, svāhā in the Rigveda may also mean “oblation” (to Agni or Indra), and as oblation personified, Svāhā is a minorgoddess, and the wife of Agni. She was originally a nymph[citation needed] but became immortal after marrying Agni. In some versions, she is one of the many divine mothers of Karttikeya.

     

    She is also the mother of Agneya (Aagneya) – the daughter of Agni. She is considered to be a daughter of Daksha.

     

    She is thought to preside over burnt offerings. Her body is said to consist of the four Vedas and her six limbs are the six Angas of the Vedas.

     

    It is said that the gods to whom offerings are being made through yagna refuse the offerings unless the word ‘svaha’ is uttered during the sacrifice.”

     

    At times Svaha is identified with Uma and Parvathi.

     

    Their sons are Pavak, Pavaman and Suchi. According to Vayu Purana, Pavak stands for electric fire, Pavaman, fire produced by friction and Suchi, the solar fire.

    Goddess Svaha Devi is invoked during all homam, yagas and yajnas.

    It is believed that during fire sacrifices and yagnas if the word ‘svaha’ is not uttered, the gods will refuse to accept the offerings.

    Hence Swaha is given prime importance similar to Lord Agni Deva during Yagas and Homams. Fire sacrifice is done by a couple.

     

    This suggests that the husband-wife duo is to be appeased together and reflects a rarely researched proximity between the two.

    The body of the goddess is said to consist of four Vedas and her six limbs are regarded as the 6 Angas of the Vedas.

     

    She is considered as one of the many divine mothers of Skanda. She is also considered to be the daughter of Daksha.

     

    In her extreme manifestation, she is considered to be the wife of Rudra. Various deities of the Hindu pantheon are identified with Svaha, including Siva, Skanda, Krishna, Shri and Saraswati.

    BRAHMAVANTARA PURANA:

    Svaha is a form of Prakriti, Shakti power without which Agni cannot burn.

    The three three children are the three household fires, Dakshina, Garhaptya and Ahavaniya.

    The offerings are ineffective if the word ‘svaha’ is not uttered.

    In the Mahabaratha, the three sons are described as Kama Agni, the embodiment of beauty, Amogha Agni, the invicible fire and Uktha, the means of salvation.

    From Uktha was born Panchajanya, another agni.

    MAHABARATHA: The Kritikas are women happily married to the Seven Stars called Saptha Rishis.

     

    They are Kashyapa, Atri, Bharadhvaja, Vishvamitra, Gauthama, Jamadagni and Vashishta.

    Their relationship becomes sour when Agni, the God of Fire, caught sight of the beautiful Kritikas.

    He proposed to each of the women but they all turned them down. Hurt by the rejection, Lord Agni hide in the forests to plan his next move.

     

    There he was seen by Brihaspati’s daughter, Goddess Svaha who could take the form of a star.

     

    She is also known as Manyauti or Manyanti and is present in all matters.

    Svaha fell in love with Agni but just as Kritika rejected Agni, Agni rejected Svaha.

    Not willing to give up, Goddess Svaha disguised herself as one of the Kritika and seduced Agni.

    Pleased with her success, she went on to disguise herself as each of the other six Kritikas.

    However when the seventh time, she tried to make love to Agni, the fire god realised it was a trick.

    It was not realised by GoddessSvaha that the seventh Kritika was extremely devoted to the husband.

    But when the truth became known, he saluted Svaha, “Thanks to you, I have quenched my thirst without breaking the sacred laws of marriage and

    without incurring the wrath of the sapta rishis.” Agni accepted Svaha as his consort and declared that he would not accept any oblation unless her name was chanted during the offering. During a yagna ceremony, the priests says, “Svaha,” every time he pours milk or butter into the fire.

    The myth also tells that Goddess used a unique form of contraception.

    She collected Agni’s sperm during the six occasions, carried them in the form of a bird, the Suparni and kept them in a cave.

    So she did not get pregnant despite the six times she made love. The cave gave birth to a boy called Skanda.

    The child born of Agni’s union with Svaha was named Agneya; he was a divine warrior with the strength of seven men.

    Rumours spread that the six Kritikas were Skanda’s mother, the Rishis divorced their wives.

    They were sent to another part of the night sky.

    It must be noted that in the story of Skanda as son of Shiva, it is Agni who carries the fiery semen of Shiva to Ganga who deposits in the forest and where

    Skanda is born as six babies looked after by Krittika Nakshatra. The six babies are later joined together by Goddess Parvati.

    BHAGAVATA PURANA: A similar instance occurred when, after the creation of worldly and heavenly beings, the perplexing question remained of the latter’s sustenance.

    While creatures of the earth could partake of the food available there, no provision had still been made for the gods.

    Brahma, the creator, then decreed that the offerings poured into the sacrificial fires (on the earth), would be the food of gods.

    Towards this end, they worshipped the Great Goddess, who appeared before them in the form of goddess ‘Svaha.’

    The assembled deities then addressed her: “O Goddess, Let yourself become the burning power of fire; who is not able to burn anything without thee.

     

    At the conclusion of any mantra, whoever taking thy name (Svaha), will pour oblations in the fire, he will cause those offerings to go directly to the gods. Mother, let yourself, the repository of all prosperity, reign over as the lady of his (fire’s) house.”

    Later, Agni, the deity of fire, approached her with some fear, and worshipped her as the Mother of the World.

    Then, with the chanting of sacred mantras, they were tied in the knots of holy matrimony.

    From then, it is believed, that whosoever pours libations in the sacrificial fire accompanied by the sacred name ‘Svaha,’ has all his dreams immediately fulfilled: Devi Bhagavata Purana: 9.43.

     

     

    The Vedvani, the sound of all the four and  “Swaha” is eternal.

     

    The printed Vedas are not Vedvani, it is called Samhita and Samhita can be destroyed whereas Vedvani is eternal.

     

    The meaning of word “Swaha” has been explained in Yajurveda mantra 4/6 that it is –
    (1) “Pratyaksh Ved Mantra Yukta Vani”- Evidently eternal vani (wordings) of Veda mantras.

    (2) “Sushikshit vani”. Sushikshit means = Su + Shikshit.

    It is direct from God.
    So in addition, Su means the best vani i.e., supreme, paramount and divine vani and there is no doubt in its supremacy as it emanates direct from God and God being supreme.
     Nirukta Brahmin Granth,states,
    Swaha is not only pronounced while making offerings in fire but also while drinking pious water of aachamann which action reminds us again and again that may God protect us from illusion etc.

    Besides all these, Swaha has many other meanings and some of these which may be deliberated upon are—-
    1. SU + AHA i.e., beautiful, eloquent vani.

    2. Yajurveda mantra 38/11 explains it to be an action impregnated with truth i.e., when one offers ghee and other materials (combination of antibiotics + fragrant + sweet + nutritive materials) through one’s own hand into the pious fire of havan.

    Citation.
    http://www.vedmandir.com/content/importance-swaha
    http://vedicgoddess.weebly.com/joy-ma-blog/svaha-the-wife-of-fire
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  • Dravidians And Aryans Were amid Each Other Proof.

    Dravidians And Aryans Were amid Each Other Proof.

    One finds it very curious about the  relationship of the people of India living in the northern part of India, North of  the Vindhya Ranges, where the

    Vedic civilization flourished and the Southern part, South of the Vindhyas.

    There are some assumed facts.

    1.Vedic civilization was a closed one and Dravidians had no inkling of it.

    2.The Vedic people considered the Dravidians as Barbarians and uncultured.

    They were called as Dasyu meaning Slaves.

    3.That the Vedic life was introduced by the sons of Viswamitra through their descendant, Apasthamba( I was holding this view and  you can see my

    posts on this and my view was based on the scholarly view of PT.Srinivasa Ayyangar in his Book History of the Tamils.

    The Vedic people banished  criminals and the sinners to Dravida Desa.

    4.The Dravidas were invaded by people from the north and the Dravidians , subjugated and the Dravidians became cultured.

    Lets us see how right these assumptions are.


    1.Vedic civilization was a closed one and Dravidianas had no inkling of it.

    Far from it.

    To begin with the Bharata varsha extended beyond the Vindhyas,Asia, included Lemuria,Far east,Africas, Americas and the Europe, including the

    Scandinavian Countriies.

    The customs that have survived in these areas, the artifacts and temples, system of worship point to Vedic Presence.

    The worship of Fire, Burning the corpses,Worship of the Sun, Use of Spices native to India, Temples like Angkor,worship of ancestors , especially in

    Read some of my posts on these under Hinduism.

    The designation as the Chief  God of each geographical Division unique to Tamils-Varuna for Neythal Seashore,Korkai, Durga for Palai, Desert, Mayon,

    Vishnu for Mullai, Forests.

    The participation of Northern kings in Southern princesses’ Swayamvara and of the South in the North.

    In Damayanti Swayamvara Tamil kings were present.

    In Lord Rama’s marriage tamil kings names are mentioned as being present tin the Swayamvar of Sita.

    Tamil Chera King Udiyan Cheralathan  fed both he Kaurva and Pandavas armies during the Mahabharata War.

    Tamil kings participated in the Mahabharata war, some on the side of the Pandavas some on the side of Kauravas

    Pandya King fought along the Pandavas,his daughter was married to Arjuna when hwas on a Pilgrimage to South.

    So this argument that the Tamil and the Vedic  people were mutually exclusive is erroneous and mischievous.

    2.The Vedic people considered the Dravidians as Barbarians and uncultured.

    They were called as Dasyu meaning Slaves.

    Again sheer nonsense.

    The Puarans quote Tamil Kings as cultured, wealthy and highly industrious.

    The Vedic people bought Ivory and pearl from the South.

    The History of Tamil is as old as Sanskrit and beyond tracing.

    Please refer my posts on these.

    Now to the term Dasyu.

    Rigveda 1.33.4

    O, All Powerful Warrior! You possess a variety of powers and roam alone. Do use your powerful weapon to destroy wealthy Dasyu (criminals) and Sanakah (those who steal from others). May they reach their deaths through your weapon. These Sanakah are devoid of noble acts.

    The adjective used for Dasyus are “Ayajva” meaning those who do not perform noble acts or noble resolutions. Obviously such people would be criminals. Thus the king is advised to destroy such criminals to safeguard his people.

    Sayana defines Dasyu as thief. Dasyu origins from root ‘Dasa’ which means “Upakshaya” or that which leads to destruction. Hence Dasyu refers to those people who are destructive or criminals. It does not refer to any caste or race.

    Rigveda 1.33.5

    Those Dasyu (criminals) who are themselves devoid of noble resolutions and clash with noble people, flee away due to your protection. O brave warrior, you have destroyed the Avrata (unscrupulous) from everywhere.

    In this mantra, two adjectives are used for Dasyu – Ayajva (those who do not perform noble acts and noble resolutions) and Avrata (indisciplined and unscrupulous).

    Very clearly, Dasyu refers to criminals and they are accorded the same treatment in Vedas as they deserve in any civilized society.”

    So this misinformation falls flat.

    3.That the Vedic life was introduced by the sons of Viswamitra through their descendant, Apasthamba( I was holding this view and  you can see my

    posts on this and my view was based on the scholarly view of PT.Srinivasa Ayyangar in his Book History of the Tamils.

    The Vedic people banished  criminals and the sinners to Dravida Desa.

    In the light of explanation in 1 and 2 this is no more valid.

    However it is a fact that criminals were sent to Dravida desa ,Viswamitra banished his sons and and Apasthamba compiled the Apasthamba Sutra being

    practiced even to day in the South.

    4.The Dravidas were invaded by people from the north and the Dravidians , subjugated and the Dravidians became cultured.

    Aryan invasion theory is deliberate misinformation and proved to be a Myth.

    Read my post on this.

    As,

    Indus valley inscriptions do indicate the so called Dravidian insignia and the artifacts found in the South in places likes like Aikkamedu contain Vedic

    Symbols,

    The cultural unity in customs and practices between the north and the South,

    Many Rishis are common both to North and South, Agasthay, Bhargava, Parashuama, Viswamitra, Vasishta,Ygnyavalkya,

    The ancient languages both Tamil and Sanskrit quote each other, and as

    , nothing definite is known about the ancient domain of the Dravidian parent speech. It is, however, a well-established and well-supported hypothesis that Dravidian speakers must have been widespread throughout India, including the northwest region. Origins of Dravidian people are informed by various theories proposed by linguists, anthropologists, geneticist and historians. According to geneticist Luigi Luca Cavalli-Sforza in the book The History and Geography of Human Genes, the Dravidians were preceded in the subcontinent by an Austro-Asiatic people, and were followed by Indo-European-speaking migrants sometime later.

                                  Most linguists believe that Dravidian-speaking people were spread throughout the Indian subcontinent before a series of Indo-Aryan migrations. In this view, the early Indus Valley civilization (Harappa and Mohenjo Daro) is often identified as having been Dravidian.Cultural and linguistic similarities have been cited by researchers such as Finnish Indologist Asko Parpola as being strong evidence for a proto-Dravidian origin of the ancient Indus Valley civilization.

                                 Some scholars like J. Bloch and M. Witzel believe that the Indo-Aryan moved into an already Dravidian speaking area after the oldest parts of the Rig Veda were already composed. The Brahui population of Baluchistan has been taken by some as the linguistic equivalent of a relict population, perhaps indicating that Dravidian languages were formerly much more widespread and were supplanted by the incoming Indo-Aryan languages.(wiki)

    My conclusion is that the people of the North and the South were one under Bharatavarsha lived together, married between them , fought against each

    other.

    When they were against each other they considered the other as  undesirable and once he issues are sorted out they became one  together.

    Otherwise lot of things in Sanatana Dharama, Temples, Archaeology become meaningless and self contradictory.

    Citation with thanks.

    http://agniveer.com/vedas-dasyu-hinduism/

    Image credit.

    Vedic India North.

    http://www.miraed.net/parallelhistory/era_display_get.php?fname=India%20Vedic%20Period

  • Why And How To Do Namaste

    People in India greet each other with the salutation  ‘Namaste‘.

     

    Hindu way of Greeting.Image.jpg.
    Namaste, Geeing of the Indians.

     

     

    The two palms are placed together in front at the chest level, head bows and the word ‘Namaste’ is uttered.

     

    This greeting is used irrespective of the time of the day, whether you meet up for the first time,  to all irrespective of age and even to strangers.

     

    The Western custom of shaking hands had its origin in the fact that in the olden days when people used to kill each other, even the known and the

     

    strangers with a sword or a small dagger.

     

    The act of shaking hands is to show that they have no weapons and they intend no harm.

     

    Hinduism, on the other hand believes that ever human being is a manifestation of God and deserves respect .

     

    So the offer Namaste.

     

    The word Namaste is from Namah+the, meaning I bow to you.

     

    When two people it is more than the meeting of the Physical body.

     

    It is the meeting of the mind.

     

    It is said in the Rig Veda, ‘ Let Noble thoughts reach my ears from everywhere’

     

    Pathram Krnebhi Srunuaama Deva.

     

     

    The God who resides in You resides in other Beings as well.

     

    One offers respects to that God.

     

    Another interesting feature is the  self prostration in Hinduism, where one offers his respect to the God in himself .

     

    It is called Atma Pradakshina.

     

    It is performing circumlocution, clockwise, with the Mantra,

     

    ‘Yani kani cha paapaani janmanthara kruthaani cha
    Thaani thaani vinas(h)yanthi pradakshina padae padae


    May those omissions and commissions done in this life and in the previous births and the resulting afflictions perish with every pradakshina

     

     

    “Sarvam Krishnaarpanam’

     

    Image Credit.

     

    http://ramanisblog.in/wp-content/uploads/2014/06/92e7f-namaste5.gif

     

     

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