Category Archives: Veda and Science

Vedas: Sources of Science, Spirituality and Healthy Living: Acharya Ashish Arya

Vedas: Sources of Science, Spirituality and Healthy Living

(Acharya Ashish Arya , Vaidic Sadhan Ashram,Tapovan,Nalapani,Dehradun, Bharat,India)

The divine knowledge of Vedas was revealed in the beginning of human civilization in the hearts of four Rishis by Almighty, is the basis of both physical as well as spiritual sciences. All the essential knowledge to live happy life in this transitory world and attain the state of total liberation is efficiently given in four Vedas.  According to Maharishi DayanandSaraswatiसर्वेषांवेदानाम् ईश्वरे मुख्येsर्थे मुख्यतात्पर्यमस्ति। तत्प्राप्तिप्रयोजना एव सर्व उपदेशाः सन्ति ।(Rigvedadi-Bhashya-Bhumika)means that the main purpose of Vedas is to experience God and become enlightened by knowing the truth.Materialistic and Spiritual knowledge in Vedic hymns is given only for this very purpose. Hence, the primary object of physical sciences as well is to understand Creator through His well-designed creation. Some glimpses of physical sciences in Vedas are mentioned below with references and evidences. Some of which are even unknown to modern science today. For instance

  1. As is well known, there is yet no definite theory about the birth of the moon in modern science.

As per modern view, the Earth formed 4.5 billion years ago.  Other smaller planetary bodies were also forming.  One of these hit earth late in Earth’s formation process, blowing out rocky debris. A fraction of that debris went into orbit around the Earth and aggregated to form moon.

However, According to Vedas the birth of our nearest neighbor and the earth’s only natural satellite is described in the mantra of the famous AsyaVamasyaSukta, which gives almost an eyewitness account of the phenomenon, which brought the moon in existence.

सा बीभत्सुर्गर्भरसा निविद्धा नमस्वन्त इदुपवाकमीयु:||  (Rig. 1.164.8)

The mantra clearly illustrates that our neighbormoon is partof mother earth, which wasdisembodied. The earth, which was upright in the beginning and full of liquid mass at a high temperature and pressure and was constantly pierced by the fierce radiation of the sun, which  produced a tremendously high pressure.Due to that high pressure the basic fluid material, by the immense force of the sun’s gravity and its own internal pressure burst out as moon at a suitable point in the earth’s orbit.

That the moon is the child of the earth with the sun as his father is confirmed by another mantra of Rigveda, in which the moon himself describes his own parentage.

द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथ्वी महीयम् (Rig. 1.164.33)

(The sun is my father, the progenitor; here is my navel. This great earth is my mother and ‘bandhu’ or one who binds me in bonds of affection).

2.सप्त वीरासो अधरा Rig. 10.27.15According to the Veda, the total number of planets of the solar system are 10, including the asteroid belt. Out of these, the first seven came out of the sun and the last three were captured by the sun from outside by its strong gravitational field. Out of the last three, the eighth came from above, the ninth from behind and tenth from the front of the sun as it went about in its orbit around the Centre of the galaxy and the first seven plants went around the sun in their respective orbits.(Courtesy: The Cosmic Yajna by Dr.M.L.Gupta)

In addition, Millions of years before Copernicus’ discovery Holy Vedas revealed this scientific truth that the earth revolves around the sun which is clearly stated in the hymn given below.

आयं गौ: पृश्निरक्रमीद (Yaj. 3/6)This Earth with its oceans revolves in the space around the Sun.

Moon is illuminated by Sun LightRig. 1.84.15॥ ॥Rig.10.85.9

Solar eclipseRig. 5.40.5

In Atharva Veda total age of the universe (duration of one creation) is given

शतं तेs युतं  हायनान्  द्वे युगे त्रीणि चत्वारि Atharv. 8.2.21I, Creator of the cosmos creates the beautiful universe for you. Having the duration of an Ayuta(ten thousand) multiplied by a Shata( a hundred).Thus totaled ten lac a Prayuta, A million, in figure 10,000,00. Then place the digits of 4, 3 and 2 serially before the figure of ten lac (10, 000, 00) making it 432, 0000,000 years. Thus, the total duration of the universe is Four billion, thirty-two crore years.

Rigveda 1-50-4 speaks about the high speed of the light and states that the Sun quickly pervades the whole world. In the commentary on this mantra Saayanaacharyawrites : “It is remembered that the sunlight travels two thousand two hundred and two(2,202) Yojnas in half a Nimesha. According to this speed of light is 187083.97852863=187084 miles/second.

Thus the modern value of 1,86,000 miles/second for the velocity of light is close to the above value. “Saayana” wrote his commentary in the 15th century AD, while the modern science finds out the velocity of light in 20th century. This is praiseworthy for Vedic science.

Medical Sciences in Vedas: In eleventh chapter of Atharva Veda (11.4.16), there is mention of four kinds of Therapy: 1. Psychotherapy, 2. Naturopathy,3. Drug Therapy, 4. Surgical Therapy

114 hymns in Atharva Veda are devoted to the medical subjects. For instance –Gulgulu, bdellium,olibanu for Tuberculosis  (Atharv. 19/38/1)

Dark-ColouredRajani plant (Curcuma Longa Lim) for Leprosy (Atharv. 1/23/1)

Cheepudru (PinusLongifoliaRoxb) for mental disturbance,tumors in arm-pit , pain in bone joints  (Atharv.  6/127/2-3)

Arundhati (Soymidafebrifuuga) for bone fractures i (Atharv.  4/12/1)

Pippali (Piper Longum Linn) for the Insane and the patient with Rheumatism (Atharv.6/109/11) etc.

There are so many Ved mantras, which deal with the art of building ships and Aircrafts.we should think of Sh. Shivakar Bapu ji Talpade, An Indian Vedic Scientist , who utilized the ancient knowledge of Vedas, to fly an unmanned aircraft up to height of 1500 ft., eight years before his foreign counterparts.Please click the given link below, to know how this modern world is wholeheartedly accepting the glory of ancient Vedic scriptures,

http://www.youtube.com/watch?v=AgcIpoOowL4#t=15

 

Email: ashish.tapovan@yahoo.co.in

TapovanAshram,Nalapani,Dehradun

 

 

 

 

 

 

 

 

 

 

 

 

Rigveda on prosperity through industry

rigveda and technique

Rigveda on prosperity through industry

Author :- Subodh Kumar 

Technological advancement  RV 1.20

ऋषि: मेधातिथी काण्व = कण कण कर के मेधा से उन्नति करने वाला

1.   अयं देवाय जन्मने स्तोमो र्विप्रेभिरासया 

अकारि रत्नधातम: ।। RV1.20.1

जो दिव्य जीवन की प्राप्ति के लिए ज्ञानियों के मुख से उत्तम दिव्य ज्ञान प्राप्त करते हैं.इस प्रकार उन का जीवन रमणीयतम तत्वों को धारण कर लेता है.

2.   य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी 

शमीभिर्यज्ञमाशत ।। RV1.20.2

जो मन से विद्वानों के उपदेश के अनुसार अपनी  ज्ञानेंद्रियों और कर्मेंद्रियों दोनो से शिल्प कुशलता पुरुषार्थ शीघ्र कार्य सिद्धि  से निर्माण के कार्य करते हैं  जैसे शमी वृक्ष से स्रुवा बना कर यज्ञ के द्वारा   वे शांति पूर्वक उत्तम सुखमय व्यवस्था स्थापित करते हैं.

3.   तक्षन्नासत्याभ्यां परिज्मानं सुखं रथम् 

तक्षन् धेनुं सबर्दुघाम्  RV1.20.3

वे जन जल और अग्नि के साधनों से  उत्तम शिल्प विद्या द्वरा सब जनों के सुख के लिए आने जाने के सुंदर रथादि के निर्माण की व्यवस्था और उत्तम बुद्धि के लिए सुंदर दूध वाली गौओं को भी उपलब्ध करते हैं.

Bi-polar Strategies

4.   युवाना पितरा पुन: सत्यमन्त्रा ऋजूयव: 

ऋभवो विष्टयक्रत ।।RV 1.20.4

सत्याचरण और सरल स्वभाव युक्त  अपने कर्म करने वाले ऋभु  दो भिन्न  गुण वाले तत्वों भौतिक और सामाजिक दोनों क्षेत्रों में (जैसे जल और अग्नि, positive and negative , electromagnetism ) तथा समाज में युवा वर्ग और प्रौढ वर्ग, को कार्य सिद्ध करने में बरम्बार प्रयुक्त करते हैं.

Indiscipline science

5.   सं वो मदासो अग्मेतेन्द्रेण  मरुत्वता 

आदित्येभिश्च राजभि: ।।RV 1.20.5

वे विद्वान लोग, सूर्य, विद्युत, मरुतगणों ( माइक्रोबायोलोजी) की विद्या से सन्युक्त लाभ ले कर ऐश्वर्य और आनंद की व्यवस्था करते हैं.

Training and learning of science & Technology

6.   उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्कृतम् 

अकर्त चतुर: पुन: ।। RV1.20.6

चतुराइ से शिल्पीजनों के द्वारा भौतिक साधनों के प्रयोग को देख कर सीखो और उन्नति शील बनो.

 

Significance of Science & Technology

7.   ते नो रत्नानि धत्तन त्रिरासाप्तानि सुन्वते 

एकमेकं सुशस्तिभि: ।। RV1.20.7

त्रिसप्ता रत्न- तीन लोक –(पृथ्वी, अंतरिक्ष,द्यौ )–तीन इन के अधिष्ठाता – (अग्नि, वायु, सूर्य) ,तीन गुण – (सत्व,रजस्व, तमस्‌),  त्रि देव – (ब्रह्मा, विष्णु, महेश)  इन के तीन कार्य- ( सृष्टि, स्थिति, प्रलय), तीन काल –  (भूत,वर्तमान, भविष्य) ,तीन दिष-(वात,पित्त, कफ) , तीन अवस्थाएं – (बाल्य,यौवन, जरा)

इसी प्रकार सात ऋषी: ( कश्यप , अत्रि, वसिष्ठ, विश्वामित्र, गौतम,जमदग्नि, भरद्वाज), सात वार – (रवि,चंद्र,मङ्गल, बुध, ब्र्हस्पति,शुक्र, शनि) ,सात मरुद्गण-(उग्र, भीम, ध्वांत, धुनि,सासह्वान्‌, अभ्युग्वा,विक्षिप), सात लोक- ( भू:, भुव: ,स्व:, मह:, जन:, सत्य), सात छंद- ( गायत्री,उष्णिक,अनुष्टुप,बृहती,पंक्ति, त्रिष्टुप, जगती), इन सब का तीन और सात से अर्थ बोध. सायण के अनुसार –( 12 मास,+5ऋतु, +3 लोक, +1 सूर्य=21) , अथवा (5 महाभूत+5ज्ञानेंरियां+5कर्मेंद्रियां +5प्राण +1अंत:करण=21)

इन सब में अच्छी अच्छी प्रशंसा वाली क्रियाओं से समस्त विद्या, सुवर्णादि धनों को अच्छी प्रकार धारण करें. 

8.   अधारयन्त वह्नयोऽभजन्त सुकृत्यया 

भागं देवेषु यज्ञियम् ।RV  1.20.8

इस बाह्य संसार में शुभ कर्म वा उत्तम गुणों को प्राप्त कराने वाले बुद्धिमान सज्जन श्रेश्ठकर्म से विद्वानों में रह कर यज्ञादि कर्मों से आनंद का निरंतर सेवन करते हैं.

SOUL, MAGIC, GAMBLING & POLYGAMY ARE IN VEDAS ?

soul_body

SOUL, MAGIC, GAMBLING & POLYGAMY

Author : Pt Dharmadev Vidyamartand

Besides discussing the notions of transmigration of soul and theory of action, we will discuss in this chapter, whether there was magic, drinking, gambling, and polygamy during the Vedic Age.

TRANSMIGRATION OF SOUL

An impression is sought to have been created by the authors of the Vedic Age that the Vedic Aryas had neither definite knowledge of the transmigration of soul nor were they interested in its theoretical aspects.

For instance it is written in this book:-

“ As the Rigvedic Aryas were full of the “Joíe de viver” (joy of life), they were not particularly interested in the life after death, much less had they any special doctrines about it. We can, therefore , glean only a few notices of life beyond, that are scattered throughout the Rigveda. In our search for any reference implicit or explicit, to rebirth or transmigration, we come across only a few doubtful passages. According to R.V.1.164.30, the soul (Jivah) of the dead one moves in its own power; the immortal one having a common origin with the mortal one (the body). But this transmigration is not certain.”

“So we may conclude that only the germs of the conception of rebirth were there, and those developed either naturally or through the influence of ideas current among the original tribes with whom the Aryans came into contact”

But careful perusal of the text will show that there are clear references to soul and its transmigration in the Vedas.

In Rigvedas it is clearly stated that the soul which inhabits this ephemeral body, is eternal, permanent and true:

rig 6.9.4

(“Behold this (individual spirit) the first being which enjoys (consequence of his actions) as it is the immortal light placed within the mortal frame. That has manifested itself. This immortal soul is staying (in the body) while it seems growing with the growth of its body.”

The theory of rebirth also finds expression in the following mantra from the Rigveda:-

rebirth in rigveda

(May I have glance at the indestructible Lord of the sense organs (i.e. the individual soul) which ever walk, through the pathways of coming (birth) and departure (death); it traverses its path with its body and even without it and having covered itself with its actions (i.e. in accordance with its good and evil actions), it comes (takes birth) again and again in the various worlds.”

GOD AND SOUL

The relation of soul with God and difference between the two have been clearly enunciated in the following mantra:-

rig 1.64.20

(Like two birds, there are two spirits i.e. the finite and the Supreme which, knit with the bonds of friendship, reside on the same tree (of the material universe). One of the twain (i.e. the finite spirit)

enjoys the sweet ripe fruit (and also the bitter one) produced by his good or bad actions, whereas the other (i.e. the Supreme Spirit) simply looks all around without enjoying its fruitage.”

THE SOUL THROUGH THE AGES

There is clear description of the soul incarnating itself in different bodies according to one’s own actions:-

soul 1

“O individual soul! in accordance with thine actions, thou assumes the form of a woman and that of a man, sometimes thou becomes a virgin, thou walkest with the help of 21 staff when thy body becomes old and frail, thou takest birth again and again as thy face is turned towards all directions (in accordance with thy actions).

soul 2

(This individual soul, sometimes it becomes their father and sometimes their son too, and sometimes becomes their elder brother and sometimes it even becomes their younger brother. Verily, the one self of luminous soul dwelling within the mind, has taken birth before and verily it again enters the womb of the mother.)

soul 3

(O God of life, please give us eyes again in our future life and give us breath, in this world and confer on us all necessary objects of enjoyment; O most Gracious Being! May we see the rising sun for  a long time, be kind upon us and give us blessings,)

In the following mantra from Yajurveda (4. 1 5), a devotee plays to God for a good life in the birth to come:

yajurveda 4.15

(May I receive, through the grace of God, my mind again in future life, may I have life again, may I get breathe again, may my soul return again and may I be the possessor of eyes and ears again in future life; may Self Refulgent God, keep us safe from misfortune and dishonor.)

In Atharva Veda, the use of स उ जायते पुन: most certainly confirms the Vedic theory of transmigration of soul:

soul 4

(The individual soul wanders within the womb of mother and takes birth again and again in bodies of intelligent persons. It exists in past, present and future; when it becomes a father, it again enters into the body of a son with the powers of his actions.)

Reproduced below are two mantras from Atharveda in this connection:-

soul 5

(May the earth give us birth again and may the shining heavenly region and the atmosphere restore the same to us; may Soma, All Creating God, give us body again (after our death) and may the All Nourishing God, lead us on the path of peace and happiness.)

And also:-

soul 6.1

soul 6.2

(May I again receive my sense organs in my future life and may I receive my spirit, together with worldly possessions and knowledge Divine so that I may perform fire-offering on the altars and may ever attain prosperity.) `

THEORY OF ACTION

In Vedas there is a great emphasis on action and industry. lt is clearly mentioned in the vedas that one cannot achieve progress and prosperity through mere performance of yajnas, singing euologies to God or offering prayers to him.

The Vedic Age, however, seeks to create an impression that devotees have been instructed in the Vedas to seek more and more gifts from God by flattering songs and ritualistic sacrifices.

But this is not true. For instance, it is clearly mentioned in the Rigveda that God never befriends a person Who avoids hard work or industry :

rig 4.33.15

ln Yujurveda, there is clear instruction to desire a long life full of action:

soul in yajur

PRAYERS FOR PURITY

In Vedic Age, very serious allegation has been made against the Rishis :-

“Absence of evil is not what they pray for. Their supreme desire is to triumph over poverty and resistance”

In the 97th  hymn of the First mandala of the Rigveda, there are 8 mantras, each of which ends with अप न: शोशुचदघम (O God destroy our sins). Some of these mantras are reproduced below:-

prayer 1

(O God, may we become yours. Destroy our sins.)

prayer 2

(May with Thy mercy, O Omnipresent Lord, all our sins be destroyed -may we never commit sins again).

prayer 3

(Just as sea is crossed through ship, may we cross this miserable world through Thy Grace – May our sins be destroyed.)

POLYGAMY AND VEDAS

Of many misconceptions about the Vedas propagated by the authors of Vedic Age, one pertains to polygamy.

It is written in the Vedic Age:-

“The Rigveda certainly permits polygamy, though monogamy may have been the rule. Whether monogamy developed from polygamy in the Rigvedic Age as Zimmer thinks in “Altindísche Leben “, or whether polygamy is secondary as Weber believes in “Indische Studeíern” cannot be decided-Probably polygamy, though allowed, was practically confined to the “Rajanya” class. Polyandry is not referred to anywhere in the Rigveda.”

It may be stressed that monogamy is considered best in the Vedas. Some of the mantras indicating this ideal have also been referred in the Vedic Age which also acknowledges that monogamy was the rule though polygamy was allowed. For instance, in Rigvedas 1.124.32 and 1O.74.4  जायेव पत्य उशती सुवासा: means knowledge reveals itself to the scholars, just as a woman draped in her best attire, presents herself before her husband. It may also be mentioned here that the words जाया and पत्या are both singular in number and, therefore, clearly indicate monogamy.

In the following mantra from the Rigveda God has been compared to a “chaste woman” of a noble character :

rigvedic god

(He who is like the sun, the supporter of the universe, who abides on earth like a king with good friends, who is like heroes at home- and who is like the irreproachable Wife, beloved of her husband.)

In the following mantra from Rigveda, one of the four comparisons which have been made to express a devotee’s desire for God to turn to him is that of a husband for wife :-

rigveda god 1

“As kine turn to the Village, as warriors to their steeds, as loving milk-giving cows to their calves, a husband to the Wife, so may the Deity, the Upholder of the heavens, Lord of all Bliss, turn towards us”.

In the hymn about marriage in Rigveda (10.85.30) a bride is enjoined to work for the happiness and pleasure of her husband :-

rig 10.85.30

(Shining like the sun, oh, bride, full of tapas, ascend this chariot and go to thy husband”s home to add to His pleasure and happiness.)

In the following mantra, the bride has been blessed to live with her husband and never be separated :

rigveda god 2

(May you always live together happily in your home-may you lead a happy, prosperous married life.)

In the following mantra both husband and wife make a declaration that their hearts will be united with each other like water which is cool and peaceful.)

rigveda god 3

ln the following mantra, the Wife says to her husband :

rigveda god 4

(Establish me firmly in your heart. May our hearts be united.)

rigveda god 5

(May you be mine entirely. May you never even praise other women in my presence.) ‘

The following mantras may also be quoted in support of this Vedic ideal of polygamy :

rig 14.2.64

In these mantras also, there is an instruction to the couples to love each other like “chakva-chakvi ” (love birds) and use sweet words for each other.)

Because of a few similies in the Rigveda, the authors of the Vedic Age have tried to establish the existence of polygamy during the Vedic period which is very erroneous. A large number of quotations against polygamy in the vedas render such interpretations infructuous.

For instance, take the following mantra, in which a person, tortured by the worldly agonies, has been compared to a person annoyed or troubled by co-wives :-

cowives

And also in the following mantra, it is written that a person, having two wives, is pressed from both sides like a neighing horse driving a chariot which is pressed between two spokes :-

two spokes

While there is provision for only one marriage in the Vedas, in exceptional cases, “Niyoga” (temporary alliance of wife with a stranger), is permitted with a limited purpose.

GAMBLING/ DRINKING IN THE VEDIC PERIOD

Vedic Age describes dice playing as one of the principal amusements of the Vedic period. It says :-

“Dice was another amusement. The number of dice, the method of dice playing and the names of the throws are all described in detail in the various texts of this (Yajur Veda) period A ritual game of dice is played at the Agnyadheya and the Rajasuya  cennonies – so gambling is probably sought to be restricted by elevating racing and dicing to the rank of religious ceremonies.”

The book has, however, failed to mention where the details of dice playing have been given in Yajurveda. We cannot believe in what they say unless they produce some evidence in support of their contention. Such an evidence is impossible to produce. (because it is not there at all.)

Moreover there is another reason for not believing them because what they have said is quite contrary to the injunctions against gambling in the hymn l 0.34 of the Rigveda (which is entirely devoted to this subject). ln some of the mantras of this hymn, it is clearly stated that gambling bums the heart of a person like the charcoal which though apparently cool from outside, is potentially destructive.

lt is also said that the family members of a gambler-his parents, Wife, brother etc, also disown him when he runs into debt because of this game :

gambling 1

In the end there is clear instruction against gambling in the most unequivocal terms : अक्षौर्या दिव्य (O man, no gambling.)

A gambler is told that he would enjoy the blessings and pleasures of the family life only when he earns money by industry, by such work as agriculture :

agriculture

It there is a provision anywhere for gambling or dice playing on the occasion of some Yajnas, it should be considered only as an interpolation without the sanction or authority of the vedas; it is, therefore, unauthentic and without merit.

One might say that even a highly religious man like Yudhistira used to gamble. But does it go to prove that gambling is a meritorious thing? We may recall what Lord Krishna had told him: if he were in Dwaraka he would never have let him indulge in this game asserting that its consequences are disasterous :

mahabharat 5

mahabharat 6

In these shlokas he counts gambling among the four vices which destroy a man’s beauty and his wealth (the other three being women, hunting and drinking).

DRINKING

Vedas have clearly instructed against drinking in the same way as against gambling.

Among the seven vices (even one of which makes a man sinner) is also drinking :

drinking 1

Yaskacharya has described these seven vices as follows in Nírukta :

drinking 2

(Theft, corruption, killing of righteous persons, abortion, falshehood, repeating a bad action and drinking.)

In Rigveda there is a mantra which described how the men who drink do not feel ashamed even in undressing themselves and looking at each other in naked bodies.

drinking 3

Drinking and gambling have been described in Rigveda as actions which lead to अधर्म (unrighteousness).

drinking 4

In Atharva Veda (6.7O. 1) meat eating, drinking and gambling have been placed in the same category and described as condemnable and prohibited :-

drinking 5

It is alleged in the “Vedic Age” that the risis remained intoxicated under the influence of “soma” which was misunderstood as a kind of a liquor.

In fact, the word Soma सोम: which occurs in the following mantras stands for God, who is described as the producer of all herbs, water, firmament, earth, sky, fire, sun and air illuminator and Master of the whole universe and Omnipresent.

Addressing God a devotee says; “King of this entire Universe, O Lord, Thou who art, Omniscient and Knower of everything and Repository of all virtues and Father of all “devas° purify me :

drinking 6

Can even an idiot take the word “Soma ” for a herb or a medicine in this context? There is not an iota of doubt that this word has been used only for God because He alone is and can be Omnipresent, Omniscient and the Master of the universe.

While the word ‘Soma ‘ has been used for God, at times it is also meant to denote affectionate devotion to God which is coupled with the true knowledge of His attributes. For instance, in Rigveda’s 9.108.1, it is stated:

rig 9.108.1

Here ‘soma ` is described as spiritual intoxication induced by true devotion(इन्द्राय क्रतु वितभो ).

This spiritual intoxication is naturally different from the intoxication induced by liquor or drinks.

In Rigveda and Samveda, the word soma has been described thus :-

drinking 7

(This soma which is full of sweetness ( मधुमान) is purifier( पावक: ) inducer of virtues ( देवावी ) and destroyer of all impure sentiment’s ( अधं शंसहा )

lt is clear from the above that this soma is not used for simple liquor but Spiritual intoxication which results from devotion, knowledge and purification.

In the same Vedas, Soma has been invoked for purification, strength and intellects :

drinking 8

Such a description of the ordinary liquor, which pollutes the intellects, is quite incongruous.

The following mantra, which occurs both in the Rigveda as well as Samaveda, gives a very clear cut account of Soma :

drinking 9

(O, Soma, the Illuminater  and Purifier, Thou proclaim-est immortality for all.)

This mantra leaves in no doubt about the true meaning, rather nature, of Soma-which is a declaration of Conquest over death (i.e., immortality).

The following mantras, from Rigveda also confirms that besides God, the word “Soma` means spiritual intoxication :-

drinking 10

ln the above mantras the word `soma’ has been described as giver of Peace, purifier, born of Truth and embodiment of knowledge etc.

Hundreds of mantras can be quoted to prove that the meaning of the word ‘ Soma” as interpreted by contributors to the Vedic Age is completely wrong. Their contention that the Risis remained drunk all the times is, therefore, completely baseless.

||इति||

 

 

“ARYA” AND ‘ANARYA’

meaning of arya

 “ARYA” AND ‘ANARYA’

Author : Pt Dharmdev Vidyamartand 

Western scholars have repeatedly said in their works that Aryas came from outside (most probably from Middle Asia) and committed a lot of atrocities on aborigins (Dravidians) who were called by Aryas as “Das “ or “Dasus ” or Anaryas.

Their view also finds its echo in the “Vedic Age” in which it is stated : “The Aryan invaders or immigrants found in India two groups of people, one whom they named the ‘Dasas ‘or ‘Dasyus ‘, and the other, ‘Nishadas ‘.”

Who are Aryans? Do Aryans form any race? First of all we will try to find out the real meaning of the word Arya. This word has been defined thus in Rigveda’s 10.65.11 :

rig 10.65.11

(Aryans are those, who practice on this earth, the vows of truth, non-violence, purity etc.) The word आर्य comes from the root ऋ which means गति प्रापणयो. According to this root, Aryas are those who have acquired knowledge, who are ever marching towards the path of progress and properity and who are actively engaged in God realisation.

sanskrit dictionary

(i.e. Arya means one who is respectable, revered, religious minded, a generous person, who is above the considerations of caste, creed and colour, who is self-poised and quiet because of implicit faith in God, who always follows the righteous path and never swerves from what is just and right, who is conscientious in performance of his duty and who avoids all that is sinful and unethical or immoral.)

Mahabharat has thus defined the “Arya”:

mahabharat arya

(He is Arya who does not inflame the hatred or jealousy once subsided, who is neither egoistic nor depressed, who does not commit sin even in misery, who does not show too much happiness even in prosperity or gets out of control; who never takes delight in others” troubles and who never regrets after giving anything in charity.)

It is clear that anybody who embodies these qualities is, आर्य irrespective of what family, society or country he belongs to or Whether his colour is black, white or wheatish.

According to Maharshi Vyas, an Arya manifests eight qualities which are :

vyas and arya

(That man is Arya who is a man of knowledge, ever-contented, self-controlled, truthful, disciplined, charitable, kind hearted and polite.)

In Nirukta Maharshi Yashka has defined the word आर्य as ईश्वरपुत्र (the son of God). The word आर्य means स्वामी (Master) परमेश्वर (God). (अर्य, स्वामी वैश्ययो: ) Thus, one who is the real son of God and obeys His commands, is आर्य. In Vedas, Upanishadas, Ramayana, Mahabharat and Gita, the word आर्य is used for a gentleman and dasyu दस्यु for the wicked.

ln Balmiki Ramayana, Narada uses the word Arya for Rama :

valmiki ramayan and arya

(Rama was religious minded, a man of pure living, looking at everybody with equal eyes and lovable like moon.)

Keeping all this in view Sri Aurbindo said :

“The word Arya expresses a particular ethical and social order of well-governed life, candour, courtesy, nobility, straight dealing, courage, gentleness, purity, humanity, compassion, protection of the weak, liberality, observance of social duties, eagerness for knowledge, respect for the wise and the learned and the social accomplishments.

“There is no word in human speech that has a nobler history. The Arya is he who strives and overcomes all outside him and within him that stands opposed to human advance. Self-conquest is the first law of his nature. He overcomes mind and its habits and he does not live in a shell of ignorance, inherited prejudices, customary ideas, pleasant opinion, but knows how to seek and choose, to be large and flexible in intelligence even as he is firm and strong in his will, for in everything, he seeks truth and freedom.

“The Arya is a Worker and a warrior. Always he fights for the coming of the kingdom of God within himself and the world.”

WHO IS DASYU ?

The word dasyu दस्यु has its root as दसु  उपक्षये Giving its deravative meaning Yaskaracharya writes in Nirukta (7.23) :

nirukta 7.23

(He is Dasyu who has very few virtues and who causes obstruction to good actions like the performance of the Yajnas)

In the Vedas, Dasyu has been described as follows :

veda and dasyu

(Dasyu is one who is cruel, hard,selfish, and who entertains thoughts of falsehood, violence, theft, deception etc.)

In Rigveda 10.65 .11  Dasyu has been stated as one who has no faith in the existence of God; but is dacoit, a thief, on betrayer of confidence, foolish, licentious, aggressor, obstructor of good deeds, selfish etc :

veda and dasyu 1

There is a great emphasis in the Vedas on the elimination of such Dasyus as they are a great threat to the society.

In Rigveda l.ll7.3 the adjective used for Dasyus is आशिवस्व (who creates trouble and causes misery). In Rigveda 4.l 6.9) दस्यु, has been described as मायावान अब्रह्मा दस्यु: (who indulges in deception and self-deception) who has no faith in the teachings of the Vedas and who is narrow-minded.

It is clearly stated in the Vedas that the difference between the Aryas and Dasyus is mainly because of their respective actions. No discrimination is, otherwise, made on the ground of caste or creed etc.

There is also instruction इन्द्र (or a king) to purify the Dasyu and uplift him forgiving his past sins.

In the followqing mantra from Rigveda (6.22. lO) for instance, it is clearly stated :

rig 6.22.10

(O. Indra, you have the power to uplift the Dasyus engaged in obstructing the religious acts and make them Arya i.e. noble, religious minded, dutiful and men of noble character.)

In the Vedas the idea of uplifting of the impure and converting all the people of the world into Aryas occurs repeatedly at several places, Here are three mantras embodying this idea :-

veda and dasyu 2

(In the first mantra righteous truthful scholars have been asked to uplift( उन्नयथ) those who are fallen

( अवहितम) and to inject new life ( पुनःजीवयथ ) in those who have committed sins or crimes ( आग: चक्रुषम् ) In the second mantra, God ordains the righteous to convert the whole universe into Arya by increasing their own will power and acquiring knowledge and wealth, by being active and freeing themselves from all selfishness and narrowness. कृण्वन्तोविश्वमार्यम is the motto of all the Aryas.

In accordance with this motto, it is the duty of all Aryas to make every effort to tum Dasyus into Aryas.

In the third mantra, a devotee prays to God, “O the preserver of noble persons, either you keep away from us those who are वृजिनम (sinners), स्तेनम(thieves) or let them also tread the righteous path.”

From these instructions and prayers, it is clear that Aryas tried to bring even Dasyus into their fold, but if they found them to be too wicked and harmful for the society as a whole, they considered it to be their duty to eliminate them. while defining Arya or Dasyus Vedas never took into consideration the lineage of a person as is clear from the following mantra :-

veda and dasyu 3

(O, the noble among the people, Indra, you destroy both the types of enemies- first, who by nature, put obstruction to performance of good deeds or those who, though born in good families, deviate from the righteous path and start indulging in low actions.

It has been rightly observed in Mahabharata that Dayus belong to all Varnas and Ashramas:-

mahabharat and dasyu

lt is thus clear that to regard Dasyus, Dasas and Panins to be of different race from Aryas and to believe that they were the original inhabitants of India, is absolutely without foundation. There is also no truth in the contention that Vedas express any feeling of animosity towards them.

If at some places such words as असिक्नीत्वचम्  have been used for them, they are not meant to be taken literally. If we take them in their proper context, they would be found to have a figurative meaning.

Even when the word “black” has been used for Dasyus the  reference is to those who are पाणी (पणव्यवहारे) selfish, अक्रतून (who have no faith) and अयज्यून(who do not perform Yajna (Rjgvedas 7.6.3).

Zardushta says in Ustavaiti :-

“That I will ask thee, tell me it right, thou living God, who is religious and who the impious, after who l wish to inquire, who of the two has the black spirit and who the bright one? Is it not right to consider the impious man who attacks me and thee, to be a black one.”

Now in the above quotation, the wicked persons have been firstly described as ‘black spirit’ and later indentified as black. Such figurative use of the word “black” “convinces us that it does not always denote colour of one’s skin rather his character.

The difference between the “Aryas` and the “Dasyus” was based on their qualities, actions and temperament and not on “racial differences”. Even Dasyus could become Aryas by reforming themselves.

Such admission has also been made atleast once in Vedic Age” itself:

“Atleast one Dasa Chief, however, named Balbuth had adopted Aryan culture and even patronised Brahmín singers and risis.”

We do not agree with the historical aspect of this episode. We have given this quotation only to drive home the point that Aryans had not come from outside.

In this context the authors of the Vedic Age comment :

“It is significant that as a rule, Indra himself has been made to combat the Dasa priest on his own initiative and not in the course of rendering merely routine assistance to Aryan chiefs. For it shows

that even in the heyday of Rigvedic culture, there was no longer a living memory of the first encounter with the aboriginal races”

The truth of the matter is that there were no such racial wars between India and dasyus or dasas. Aryans had not come from outside. They were the inhabitants of this country.

Says Swami Dayanand in his book “The Light of Truth.”

“No name had been given to this country (India) before and no one lived in it till the Aryas came to it from Tibet soon after the creation”

Dealing with the beliefthatflryas had come from Iran and the Rakshas lived in jungles before and that Aryas used to consider themselves as Devatas and there were battles between Aryas and Asuras (known as “Devasur Sangram), he further asserts :

“This is absolutely incorrect because Aryas and Asuras have been depicted in the Rigveda as :-

rig 1.51.8

(i.e. Aryas are those who are religious minded, learned and noble while Asuras or Dasas are those who are wicked, irreligious and ignorant.)

P.T. Srinivas, a well-known South Indian scholar, has also maintained in his book “Dravídian Studies ” that the “Difference between the ”Aryas” and “Dasyus’ is not racial out based on their respective qualities, actions and temperament”

He writes :-

“The Aryas and Dasyus or Dasas are referred to not as indicating different races ……… ..The words refer not to race but to cult ……. . .The Dasyus are without rites, fireless, non-sacrificers, without prayers, without rites, haters of prayers. Thus the difference between Aryas and Dasyus was not one of race, but ofcult.”

V.R. Ramachandra Dikshitar, another South Indian scholar, says :

“The fact is that the Dasyus were not non-Aryans. The theory that the Dasyus – Dravidians inhabited the Panj ab and the Ganges valley at the time of the so-called Aryan invasion of India, and overcome by the latter, they fled to South India and adopted it as their home cannot stand. To say that all India was a wild country once, and that it was civilized by the invading Dravidians first and by the invading Aryans next, cannot carry conviction home ……….. .

“In the same way we have to took upon the theory of the Dravidian race. If the Aryan race theory is a myth, the theory of the Dravidian race is a greater myth. The word Dravida is the name for the speakers of a group of South Indian languages, Tamil, Malayalam, Kanarese and Telugu.”

Muir is among the Western Scholars who have written quite a lot on “Aryas” “Dasyus” or Dravidians.

In Original Sanskrit Texts (Vol. II p. 387) Muir writes :

“I have gone over the names of Dasyus orAsuras mentioned in the Rigveda with the view of discovering whether any of them could be regarded as of non-Aryan or indigenous origin, but I have not observed anything that may appear to be of this character.”

German scholar Max Muller writes about Dasyus :-

“Dasyu simply means enemy; for instance, Indra is praised because he destroyed the “Dasyu” and protected the Aryan colour.”

At another place writing about मातुधान and राक्षस he writes :-

“They (the epithets) are too general to allow us the inference of any etymological conclusions.”

The expression “Aryan” was also given currency by him but in the later years of his life in 1888, he writes :-

“I have declared again and again that if I say Aryan, I mean neither blood nor bones, nor hair nor skull; I mean simply those who speak an Aryan language ………… . To me an ethnologist who speaks of Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar”

Famous compiler of the Sanskrit Dictionary Roth says :-

“lt is but seldom, if at all, that the explanation of ‘Dasyu’ as referring to the non-Aryans, the barbarians, is advisable.”

In his book “Brief View of the Caste System of the North West Provinces and Oudh”, another Western scholar Nesfield clearly writes :-

“There is no division of the people as the Aryan conquerors of India and the aborigines of the country; that division is modem and that there is essential unity of the Indian races. The great majority of

the Brahmins are not of lighter complexion or of finer or better red features than any other caste or distinct in race and blood from the scavangers who swept the roads.”

Likewise many other quotations can be given to prove that some Western scholars themselves have contradicted the theory of racial differences between the Aryas and the Dravidians.

ARYAN AND DRAVIDIAN LANGUAGES

Most people hold the view that South Indian languages like Tamil, Kannda, Malyalam, and Telugu, which are collectively known as Dravidian languages, have no genetic connection with the Sanskrit language; that they are completely two sets of independent languages. This view supported and encouraged by many Western scholars for extraneous reasons, is not true. This view in fact had been mostly propagated by those who wanted to create misunderstanding and animosity among the people of the North and the South, between Dravidians and the Aryas.

For instance, South Indian scholar Tamby Pillai quoting Dr. Taylor, writes in “Tamilían Antíquary” (Vol. II No. 2)

“It was proved years ago by Dr. Taylor that a TAMILIAN Language now represented by its most cultivated branch in the South Tamil constituted the original staple of all the languages of India. The existence of a Tamilian substratum in all the modem dialects of India and of the profound influence, which the classical Tamil has exercised on the forrnation and development of both the Vedic and classical Sanskrit, is gradually coming to be recognised by students of Indian philosophy.”

Almost similar view has been expressed by Dr. Gundert and other Western scholars like Rhys Davids.

T.S. Shesh Iyangar, writes in his book “The Ancient Dravidians”:-

“Prof. Rhys Davids in his book “Buddhist India” commenting on the evolution of the Aryan languages of India maintains that the Vedic Sanskrit is largely mixed up With primitive Dravidían.”

But we consider such views to be thoroughly incorrect and ridiculous. With so many Sanskrit words to be found in Bangla, Gujarati, Marathi, Panjabi and Pali, we think it is unnecessary to prove that the mother of all these languages is Sanskrit. It is no less blasphemous to consider any of the South Indian languages, even Tamil, to be the origin of these languages.

I had the opportunity of living in South for over 20 years.

During the course of my stay there, I applied myself to the learning of these languages.

On the basis of my study I have no hesitation in saying that so many words in these languages have their origin in Sanskrit.

KANNAD AND SANSKRIT

Some of the Kannad words which are purely Sanskrit words are :-

kannad and sanskrit

There would be no exaggeration in saying that 75% of words in Telugu version of the Mahabharata are originally Sanskrit words. Some of the Telugu words which have actually been taken from Sanskrit are :

telagu and sanskrit

To call such a language (which is full of Sanskrit words) as an independent Dravidian language and to say it has no links with Sanskrit, is very erroneous. Unfortunately people in North India,

who are not acquainted with South Indian languages, are easily misled by such false notions.

MALAYALAIVI AND SANSKRIT :-

In Malyalam language there are more Sanskrit words than even in Kannad and Talugu.

Former speaker of the Lok Sabha the late Anant Shayanam Ayanger, had once rightly obseved :-

“The Sanskrit was the fountain head of all Indian languages. All Indian languages were offshoots of Sanskrit. Bengali and Telugu have about 75% Sanskrit words, while Malayalam about 90 percent. The only change was that the Sanskrit words have been absorbed with slight changes here and there.”

Some of the Malyalam words, which have their origin in Sanskrit, are :-

malyalam and sanskrit

It is also said that Tamil has an independent language having no relation with Sanskrit. To illustrate this, reference been has been Kamban Ramayana.” But it is merely an illusion. Not only in modem but also in old Tamil literature, there are many Sanskrit words. The colloquial Tamil language is also full of Sanskrit words. If we read “Kamban Ramayan ” carefully, we will find that there are many Sanskrit words in their distorted form.

In the ancient Tamil Sastra “विरूधवे”, there are many Sanskrit words like नीराह (which means to take bath etc) In नालार तिरुवाम भाषी which is considered to be Tamil Veda, there are many Sanskrit words like नैटटेकरने तिरुवाम माषी etc.

प्रकाश (light) आनंद (happiness) पूर्ति (fulfilment) are all pure Sanskrit words. In daily language also जलम{(for water) and आम(for yes) are actually Sanskrit words. Likewise many more such words can be added.

Because of shortage of alphabets in the Tamil language, Sanskrit words which find their place it it, cannot be written. This is why separate script has come into existence for Sanskrit words.

In Tamil words like नगर (town) शिव धनुष (Shiva’s arrow) अतिशोध्र(very fast)  जनकपुत्री(Janak’s daughter)  विवाह(marriage) प्रजा (subject) दम्पोती  (couple) संतोष (contenment) have their origin in Sanskrit.

These illustration sufficc to contradict the view that Tamil has nothing to do with Sanskrit. According to some Tamil as well as Sanskrit scholars, at least 50% words in Tamil have been taken from Sanskrit.

Thus we see that क is made to serve the purpose of

This is the reason why some purely Sanskritised words are found in their corrupted form in Tamil.

For instance अग्निम{cannot be pronounced in Tamil because it does not occur among the alphabets o this language as क serves the purpose क, ख, ग,घ | “अग्नि” therefore, will be written and pronounced in Tamil as आवनि.

Even भगवान is spoken in Tamil as पकवान because प  is used for प,फ,व,ग,घ . EI’ and E5 for H-7, E, ’11, U. Those who know little Sanskrit can easily find the Sanskrit origin of such Tamil words.

Likewise Sanskrit word मंडलमis Written and pronounced in Tamil as मण्डलं and अग्रजन्मन as आक्कर जन्मन  (It is because in Tamil ट is used for ट,ठ,ड, ढ  and च for च, छ,ज,झ |

The main ancient grammar of Tamil was written by Telkappíyanar, a son of Jamadagni and a disciple of Agastya. His contemporary पनम्वनार I has made it clear in the introduction to his grammar book that Telkappiyanar (whose second name was Trinadhaymagni, has full command over lndia’s Sanskrit grammar.

T.R. Shesh Ayyangar, has written in his book “The Ancient Dravidians” that this grammar was written not later than 4th century B.C. German scholar B.C. Burnell writes in his book the “Aindra school of Sanskrit Grammaríans “published in 1875, that this Tamil Grammar was based on the tradition set by Sanskrit grammar by lndra.

Telkappiyanar”s grammar Was translated by Dr. P.S. Subrahmaniam Sastri. In his introduction, he says about this ancient scholar :- “Telkappiyanar was conversant with Vedas, Dharma Sastras, Kama Sutra, early Alankara literature, the source book of Natya Sastra, Pratisakhya works and Nirukta in Sanskrit literature and made use of them in planning his grammar book.”

Thus we see that it is not because of a few sanskrit words in Tamil but because of similarly in Sanskrit and Tamil in respect of grammar, sound, sentence structure etc. that a close relationship exists between the two.

The author of Kannad a Grammar, Naga Varma “belonging to l2th century) has described Tamil, Telugu and Kannada languages as the daughters of Mother Sanskrit. The author of the Telugu grammar (belonging the 13th century), Ketana, has stated that Sanskrit is the Mother of all languages. The author of the Malayalam grammar belonging to the 14th century writes :-

kannad grammer and sanskrit

(Sanskrit is eternal and all other languages have their beginning and an end. Sometimes, the words in other languages can be easily traced to their Sanskrit origin and sometimes it is difficult to find out their origin. Examples of this have been given by the author of Malayalam Grammar in “Sanskrit Lilatilakam”

The authors of “A history of Telugu Literature” in the “Heritage of India” series have stated :-

“An analysis of Telugu, as it has been for centuries, confirms the traditional view that Telugu is derived from Sanskrit”

Dr. Narayan Rao has also expressed the same view in “History of the Telugu Language” :-

“Telugu is one of the descendants of a main Aryan Dialect.”

L. Ravi Venna has, in his book “आर्य द्रविड़ भाषा कलूटे परक्पर संबंधम” given a list of 700 Malayalam words with their Sanskrit origin.

This relationship between Sanskrit and other Dravidian languages shows how ridiculous is the view of the authors of the Vedic Age and others, who have tried to depict these languages as completely independent.

In this context it will not be out of place, to stress relation between Tamil Veda with Vedic Scriptures. It is not known with any certainty as to when The Tamil Veda was written. It is, however, believed that it was written by a Tamil Saint Tiruvalluvar in the First Century. It contains teachings on spiritual, social, political matters which appear to have been drawn from Vedic Scriptures.

We are bound to be reminded of many Sanskrit verses and passages while reading Tamil Veda. We are sure that the author of the Tamil scripture would have certainly known and read the Indian scriptures and derived inspiration from them”

In the “Vedic Age” attempt has been made at several places to establish the superiority of Dravidian civilization over the Vedic civilization. For instance, it says that Dravidian speaking mediterranean people in India were responsible for cities and city culture for a real civilisation in the true sense of the word including international trade.”

First of all, it is still doubtful that the Harappa and Mohenjodaro civilisation was influenced by Dravidians, because their script is still difficult to decipher and even these authors themselves are not sure about it.

This is a very controversial subject. Several scholars are of the view that Aryas themselves were responsible for building these cities. We, who consider Dravidians as the offshoots of Aryas, consider this whole controversy to be meaningless.

Moreover it should not be forgotten that even people in the Ramayana era were very competent in building big houses and cities. There are descriptions of big and palatial bungalows and palaces in Vedas too.

rig 2.4.3

Here there is mention of thousand pillared places in which the King and Prime Minister took their seat along with the ministers of the assembly.

ath 9.3.21

(Here there is reference to the ten roomed dwelling houses.)

Those who have read about the cities in Ramayana with their big expansive broadways, palatial storeys pirched with jewels, and fitted with thousands of canons, big gardens and trees etc., find it impossible to believe in the theory that Aryans learnt the architecture or building houses from the Dravidians. lt is mentioned that ambassadors and traders from different countries used to live there. There were also theatre houses exclusively for women.

Even description of Indraprastha falsifies the contention of the authors of the ‘Vedic Age” that the art of city building and civilisation were the contributions of the Dravidians. It is claimed that Dravidians were so advanced that they used to undertake Voyages on the ship and do trade transactions with others.

Description of such ships already exists in the vedas :-

veda and ship

As pointed out by Dr. Radha Kamud Mukaerjee in his book “Shipping in Ancient lndia”, “Aryas used to travel by ships and transact business with people from other countries”

||इति||

 

VEDAS : IS THERE CHARM AND MAGIC IN THEM?

black magic 1

VEDAS : IS THERE CHARM AND MAGIC IN THEM?

Author : Pt Dharmdev Vidyamartand

The authors of the Vedic Age following copiously their western masters have not only entertained wrong concepts about all the four Vedas, but their treatment of the Atharvaveda is Worse as they see in some of its hymns dealing with medicinal herbs charm and magic.

The Atharvaveda, in reality, deals with medicine as evident from Gopath’s येSथर्वाणस्तद भेषजं तदमृतम तद ब्रह्म or Tandya Mahabrahman’s भेषजं वै देवानामथर्वाण: ( अर्थात ऋषिणा दृष्टा मंत्रा: ) भैषज्यायैवारिष्टयै|

l References made in Atharvaveda to medicinal herbs, masmerism, hypnotism incantation are entirely scientific.

lt is really a matter of great ragret that such wrong concepts should be entertained by these scholars about Atharvaveda which is also known as ब्रह्मवेद :-

chatwaro

(The use of this word “ब्रह्मवेद:” for Atharvaveda is justified by a number of hymns which, besides dealing with medicines also deal with the science of God and soul. There is no indication in it of any “charm” and “magic”.)

Western scholars like Bloomfield and Whitney misconstrued different “manis” (which are actually medicinal herbs) for charms, amulets or sorceries. Even while translating mantras dealing with medicinal herbs, coronation and family harmony, they gave misinterpretation and misleading meanings to show that there is magic and charm in Atharvavedas.

Bloomfield in particular, gave such misleading captions as “Charm against Jaundice” to his translation of Atharvaveda`s 5.22 in which the reference is made to the cure of Takman (fever) through medicinal herbs.

“Charm with the Apamarg, a plant against sorcery, demons and enemies ” is the caption given by him to another mantra from the Atharvaveda in which there is mention of treatment of barreneness among women through the use of “Apamarga”

In Atharvaveda’s hymn 4.8, there is a beautiful description of a coronation ceremony. But unfonunately, Bloomfield’s caption for the hymn containing this mantra, is “Charm pertaining to Royalty

The hymn 3.3O of the Atharvaveda refers to family harmony, unity and mutual obligations and duties of the members of a family. Quoted below are three mantras from this hymn with Bloomfield”s own translation :

bloomfield 1

(Unity of heart and unity of mind, freedom of hatred do I procure for you. Do ye take delight in one another as a cow in her new born calf.)

bloomfield 2

(The son shall be devoted to his father, be of the same mind with his mother, the wife shall speak honied, sweet words to her husband.)

bloomfield 3

(The brother shall not hate the brother and the sister not the sister. Harmonious, devoted to the same purpose speak ye words in kindly spirit.)

It is very shocking to find that Bloomfield has given the heading of this hymn as “Charm To Secure Harmony” knowing fully well that these hymns only stresses the importance of friendliness, harmony, mutual love, co-operation and sweetness of temper. etc. among the family members.

Following Bloomfield, the authors of the Vedic Age commenting on this hymn write: “Of the same type but much more elevated in tone is the of quoted and justly celebrated charm for securing concord.”

In the hymns 7- 12 of Atharvaveda, there is a clear reference to सभा and समिति (which are the equivalents of the Lok Sabha and Rajya Sabha of the Modem Age.) Given below are the first two mantras of this hymn with Bloomfield’s translation :

bloomfield 4

(May assembly and meeting, the two daughters of Prajapati, concurrently aid me! May he with whom I meet, co-operate With me! May I obey Father, speak agreeably to those assembled. We know thy name, O assembly, Mirth verily is thy name; may all those that sit assembled in thee, utter speech in harmony with me.”

AUTHOR’S COMMENTS :-

Here the word “नरिष्टा” should mean benevolent to the people ( नृ + इष्टा ) or that which does not allow people to suffer) With this exception, it may be said the translation is not bad. What is disgusting is the title given to it by this western scholar : “Charm to procure influence in the assembly.”

The authors of the Vedic Age not only incorporated the blunders committed by such western scholar in this respect but went a step further and expressed ideas which are thoroughly absurd and misleading.

For instance, under the head “Medicinal Charms”, they write :

“Quite a number of medicinal charms are included in the Atharvaveda. The chief malady that was sought to be treated magically is the Takman. From the symptoms described it is almost certain that it was nothing but malarial fever. The plant kusha is maintained as potent in fighting Takman, but whether as medicine or as amulet is not quite clean”

This is indeed very misleading statement. Not only for fever alone but also for several other diseases like impotence, barrenness, leprosy, T.B. urinary troubles etc., the Vedas have suggested

treatment through administration of such medicinal herbs as Apamarga, Kushtaa Preshni, Parni, Soma, Darbh.

Even for fever, the cure suggested in the hymns 5-4 and 19-39 of the Atharva Veda, is through oral administration of “kustha “ and not its use in the form of amulets. One fails to understand how the authors of the Vedic Age misunderstood this point. A few mantras from these hymns, with their English translation by Bloomfield himself, will show how misleading is their interpretation :

ath 5.4.1

(Thou that art born upon the mountains; as the most potent of plants, come hither, O kushtha, destroyer of the Takman to drive out from here, the Takman (fever).

It is clear here that Kushtha has been described as वीरूधामबलवतम: which is translated by Bloomfield as “the most potent of plants”.

bloomfield 5

(Pain in the head, affliction in the eyes and ailment of the body, all that shall the Kushtha heal a divinely powerful medicine.)

The expression “powerful remedy” was enough to remove the doubt whether Kushtha was a medicinal herb or an amulet. But the authors of the “Vedic Age” deliberately entertained the doubt to confuse the readers.

In the hymn 19.39, the adjective विश्वभेषज has been used for this herb at least five times. This word has been rightly translated by Bloomfield as “Universal remedy”. In mantra 4 of this hymn, this herb has been described as उतमो अस्योषधीनाम  :-

bloomfield 6

“Thou art the most superior to the plants as a steer among the cattle, as the tiger among the beasts of prey. Verily no harm shall suffer this person here for whom I bespeak these mom and eve, aye the entire day.”

It is thus clear from the above that instead of any sorcery or amulet, the reference is only to treatment of fever by administration of medicinal herb called “Kushtha”.

In this connection we want to draw the attention of our readers to a very ridiculous comment by the authors of the Vedic Age:

“It is interesting to note that in one hymn (5.22) Takman has been asked to seize the Shudra and the Dasi or to go away to Mujavats or to the Valhikas further beyond and the last verse, the author says quite maliciously that he is sending Takman to the Gandharis, Angas and Magadhas like one sending a treasure to a person.”

The mantras which form the basis of the above comment are as follows :

hymn 5.22

lt is obvious that the whole confusion in these mantras has arisen from the misunderstanding of the words दासी, शुद्रा, गंधारी, मुजवान, मग्ध” in the above mantras.

The word “दासी”’ used in one of the above mantras, is in fact a herb called “काकजंघा“. दासी and काकजंघा are synonymous as evident from the following from राजनिघुनट्टू.

rajnigantu

A lot of misunderstanding has been created by the authors of the “Vedic Age” by taking into account only the prevalent meaning of the words like dasa and shudra and ignoring their real meaning suitable in the context.

Just as the word dasi, so also the word shudra have been used in the above hymn for a medicinal herb-in this case for príyagulata प्रियंगुलता which is supposed to be good for curing fever.

vaidik shastra

About its power to cure fever, it is stated in Bhav Prakash Níghantu :

bhavprakash nighantu

After knowing the real meaning of the words dasi and sudra in this context, the meaning of the above quoted mantras will be as follows :

(O, disease, pervading the body like poisonous serpent and making the body lethargic, go away by the use of blossoming Desi herb.)

The sum and substance of this mantra is that the herb dasí also known as kakjanga wards off fever.

(O fever, which growest in the grassy and shady regions, go away by the use of sudra also known as priyangoo)

A repeated reference to different mantras in the Atharvaveda such as आंजन मणि(4.9),शंख मणि(4.9),वरण मणि(10.3), जांगिड मणि(2.4 ),पर्ण मणि (3.5 ), शतवार मणि  (19.36 ), etc. have led some scholars to think that there is charm or magic in the vedas. They misinterpret the Word मणि as a pearl only and feel that use of different pearls has been suggested in the AtharvaVeda for curing different diseases.

But the principal meaning of this word, as supported by Ayurvedic books, is a herb (destroyer of diseases). The word with three or four roots, has also other meanings.

According to the aphorism  सर्वधातुभ्य इन्  in the उपाधि कोष(4.118), the word मणि takes its existence from the root मणिशब्दे with इन् प्रत्यय. Thus the word मणि means a good orator or a leader :-

manati

Other roots of मणि are मनु ज्ञाने, (दिवादि:) मन स्तम्बे, मनु अवबोधने ( तनादि ) which respectively mean a man of knowledge, one who deserts the enemies or the diseases, or one who imparts knowledge to others.

For instance, in the following mantra, it is said that through the help of Sraktya mani, an intelligent person, like a Risi, gains victory over all armies and destroys all enemies :

sraktya mani 1

The use of the word sraktya mani for an intelligent person also occurs in another mantra in the Atharva Veda :

sraktya mani 2

(You are full of action, you are able to fight back your enemies, you can attack your rival)

When this meaning does not fit in the context, it should be taken to mean some herb or the medicine.

We shall briefly discuss the word मणि used in the context of medicines.

आंजनमणि, for instance, stands for a tablet made of antimony which removes many diseases.

It is clearly stated in the following mantra of the Atharvaveda (4.95) that आंजनमणि gives strength to a patient and is the medicine for हरितरोग (kind of a fever) The use of the word भेषजं {indicates

that this subject has connection with the science of medicine and not magic.

SHANKH MANI:

About शंखमणि it is stated in the Atharvaveda :

shankmani

(This conch shell, with a pearl, helps one recover from many diseases. May it help overcome the misery resulting from a sin or a disease.)

The word अंह: is generally used for sin but it also means disease as evident from the following etymology or derivation of this word as given in the Unadikosa.

unadikosh

 JANGIDMANI:

Jangidmani has been used in the Atharvaveda mainly for Soma. Commenting on Atharvaveda’s 1.9.34 Sayanacharya writes :

In Atharva Veda Brihat Sarvanukra Maní there is a reference to the herb in the following words :

jangidmani 1

It has also been described as a medicine or a herb elsewhere in the same book :

jangidmani 2

As the words चन्द्र and सोम are synonymous, all the names denoting chandra also stand for Soma.

jangidmani 3

This is confirmed by such quotations as the following from शुश्रुत चिकित्सा स्थान :-

jangidmani 4

Thus we see that Jangadmani is the same medicinal herb as Soma about whose benefits it is stated in the 19th chapter of the same book :

jangidmani 5

The use of words like औषधि भेषज  and विश्व भेषज for this herb also gives indication of its great usefulness in curing many incurable diseases.

PARNAMANI —- — SOMA

There is a reference to पर्णमणि in Atharvaveda’s 3.5. According to Satpath (6.5.l .1), Parna is another name for ‘ सोम (सोमो वै पर्ण: )  The relation between ‘सोम and पर्ण has been made clear in the following mantra from the same hymn :

parnmani 1

Jangdmani consists of tablets or globules of soma and Parnamani of only (soma) leave.

According to the first mantra of the same hymn, there is also reference to W: (water) andw (juice). Thus the Pamamani taken in the form of leaves, lengthens the life of a person and removes all diseases.

In eighth mantra of this hymn, the Parnamani is also called तनुपान (protector of the body and increaser of semen) :

parnmani 2

According to एष वै संवत्सरो य एष तपति(satpath),संवत्सर: means ‘sun° and, therefore, it has been suggested here by implication that “Parnamani’ should be taken to secure the splendor of the sun or its heat.

It is mentioned in the following mantra from the Atharva Veda (3.5.2) that regular use of Parnamani increases physical strength and makes a man very influential and wealthy :-

parnmani 3

In Susrat Chikitsa Shastra, it is said that one who regularly takes Parnamaní, increases his life and poison, burns and wounds do not cut short his life :

parnmani 4

SATAVARI MANI (RISHBHAK HERB)

In Atharva Veda (19.36.17), there is a reference to शतवार मणि  which is described as useful for killing all germs and giving splendor to the life :

shatwarmani 1

In the second mantra of the same hymn, it is said that it removes all small and big diseases :

shatwarmani 2

In the fifth mantra of this hymn, Rishabh ऋषभ as been given as a synonym for Satvar शतवार , a name which is mentioned in the books on Ayurveda also :-

shatwarmani 3

shatwarmani 4

In this very hymn, it is mentioned that rishabh or satvar mani cures such diseases as T.B. and also others connected with pregnancy. It is also good for giving strength to the reproductive organs.

In some hymns the words `रक्षांसि राक्षसो, गन्धर्व, अप्सरा do not stand for any ghost, “witch” etc. as generally misunderstood. They only denote different kinds of germs.

For instance, in the Kaushitak Brahmana, it is clearly written about रक्षांसि :-

shatwarmani 5

(The genns which sip blood of a person are called `रक्षांसि)

According to satpatha (10.53.20) अप्सरा: are those which live in rose plants etc :

shatwarmani 6

These almost invisible germs living in rose plants get into human body through the nose and cause many mental deseases. Says Satpath :

shatwarmani 7

(The insects, which fall for beautiful objects, and consume them, are called गन्धर्वा :

In the following mantra from Atharvavads, the word  पिशाचhas also been used for a deadly germ which eats away the flesh of a patient and causes wounds in his body :

shatwarmani 8

This usage of पिशाच’ for a deadly germ eating away the flesh of a person has also been supported by the derivation of the word given in शब्द कल्पदुम :

shatwarmani 9

Similar derivation of the word has also been given in vachaspatya brihadmídhana .

shatwarmani 10

Thus it can be said that `राक्षस, गन्धर्व, अप्सरा  etc are different varieties of gemis which can be killed through the persistent use of शतवार or ऋषभक मणि. They have no connection with the magic or charm.

VARAN MANI ( वरण मणि )

There is a description of वरणमणिin the Atharva veda’s hymn (10.3) In third mantra of this hymn the adjective used for varanmani  वरणमणि is visvabhaj विश्वभेषज: which means a medicine which removes all diseases :-

varanmani 1

In another mantra of the same hymn, it is described as वनस्पति a herb which is useful for many diseases:

varanmani 2

The word वनस्पति has also been used for वरणमणि in the mantra of this hymn :

varanmani 3

In the 11th mantra of the same hymn, there is an instruction to wear this herb in the form of an armour in combination with mica. It is believed that its touch with the human body is good for all cardiac diseases :-

varanmani 4

In the Ayurvedic books, this herb has been named as वरुण as evident from the Bhav Prakas Níghantu ( भावप्रकाश निघंटु) :

varanmani 5

In Níghantu Ratna (निघंटु रत्न) the herb, is considered effective in many diseases related to impurification of blood, urinary troubles.

It is believed that the use ofthis herb in the form of pills or its application on clothes is very useful.

KRITYA  AND ABHICHAR

The misunderstanding about the role of sorceries and incantation, as propounded in the Vedas, is also responsible for the belief entertained by some scholars that there is magic and charm in the Vedas. The truth is that both these things have use in Warfare and armament and have nothing to do with magic. Their use is Suggested mainly for defensive rather than offensive purposes.

Kritya is of two kinds. First अंगिरस:- which consists of explosive substances used to shatter the buildings and the second  is आसुरी which is made up of poisonous substances which are put in fire to destroy enemies :

kritya 1

According to Atharvaveda, the priests are asked to help the people to Ward off the ill effects of Krítya :

kritya 2

(May the priests do something to ward off the ill effects of violence by the enemies.)

At another place in Atharva Veda (21 .l8.5), a priest asserts :

kritya 3

(I ward off the evil effects of Krítya against cows or men.)

It is evident that it is on the basis of the Vedas that Kautalya Shastra laid down that the priests should impart full knowledge of Krítya and Abhichar to kings and their kinsmen :

kritya 4

Use of many Manis and herbs has been suggested in this connection. For instance in Atharva Veda (19. l 4.4) जांगिडमणि, सोम are stated as effective against Kritya :

kritya 5

This herb destroys the ill effects of kritya कृत्या and is useful in prolonging the life span of a person.

At another place in Atharva Veda (8.7. 1 0), herbs used against poinsonous substances, are also stated to be effective against sorceries (कृत्या) :-

kritya 6

It is made abundantly clear in Atharva Veda that if used against innocent persons, it brings about disastrous consequences and therefore, should never be used against them :

kritya 7

उन्मोचन(vomiting or purging) or प्रमोचन(countering the effects of poison by the intense use of ghee, honey etc is stated in the following mantra :

kritya 8

In  (Shusrut Kalpadum) (Chapter one Sloka 75-76) also the same remedy has been given to avert the ill effects of अभिचार :

kritya 9

There are many mantras in the Atharva Veda in which lie the seeds of modem therapy (including mesmerism) which is used to help patients in eliminating many mental and physical diseases. In the following mantra from Atharva Veda, a physician tells his patients about the healing power of his hand touch will cure him of the ailments :-

kritya 10

For curing mental diseases, the doctor first of all, tries to capture the heart  of the patient by repetition of the following mantras from Atharva Veda :

kritya 11

After gaining full control over the heart of the patient, the doctor suggests to him with full confidence that he would fully cure him of mental diseases like insanity, perplexity or confusion of mind :

kritya 12

To free a person from fever, etc., the doctor also suggests to the patients:

kritya 13

There are also mantras in the Vedas which are repeated with will and determination to remove sin, achieve success, overcome diseases, and to increase power.

For removing thought of sin :-

kritya 14

For achieving success: –

kritya 15

For overcoming diseases :

kritya 16

For increasing power :

kritya 17

It would however, be stupid to ‘suggest’ that any of the mantras relating to Kritya and Abhíchar have anything to do with charm or magic.

There is no charm or magic in such mantras.

Atharva Veda On Cow Urine

distilled-cow-urine
Atharva Veda On Cow Urine
Author – Subodh Kumar

AV6.57

 AV  6.57.1  इदमिद्‌ वा उ भेषजमिदं रुद्रस्य भेषजम्‌ । येनेषुमेकतज­नां शतशल्यामपब्रवत्‌   ॥अथर्व 6-57-1

To cure व्रण – wrana ie. All diseases the medicines made available by Rudra are indeed  the only cures. According to (Monier Williams wrana stands for wound, sore, ulcer, abscess, tumors, cancer, boil, scar, cicatrix, cracks etc.)

The cures are carried out by, sharp ended single arrow or multiple arrows of the medicine.

 

AV  6.57.2  जालाषेणाभि षिञ्चत जलाषेणोप सिञ्चत। जालाषमुग्रं भेषजं ते­न ­नो मृड जीवसे ॥अथर्व 6-57-2

The body parts affected by disease should be thoroughly washed with the mixture of Cow Urine and activated water. The nearest to the disease parts of the body should also be washed with mixture of Gomutra and activated water. This is the most potent remedy blessed by Rudra for giving healthy life to us for the treatment of these diseases.

हे परिचारको, (जालाषेण) जल से- गोमूत्र फे­नामिश्रित जल से (अभिषिञ्चत) व्रण को अच्छी तरहधोओ । (जालाषेण) उसी जलोषध से (उप सिंञ्चत) उस के समीपस्थ भाग को प्रक्षाल­न करो ।क्योंकि (जलाषम्‌ उग्र भेषजम्‌) गोमूत्र फे­न मिश्रित जल रोगि­निवृत्ति की उग्र दवाई है। हे रुद्ग(ते­न) उस औषधि से (जीवसे ­न मृड) जीव­न प्रदा­न कर­ने के लिए हम पर कृपा करो।अथर्ववेद संहिता , सनातन-भाष्ये­नोपेतः, माधवपुस्तकालयः ।

AV  6.57.3  शं च ­नो मयश्च ­नो मा च ­नः कि च­नाममत्‌ । क्षमा रपो विश्वं ­नोअस्तुभेषजं सर्वं ­नो अस्तु भेषजम्‌ ॥ अथर्व 6-57-3

Let there be  health for us, peace for us, pleasure for us, let nothing cause injury and harm to us, let all diseases be banished, let all the objects in this world be promoters of our health,

हे देव हमें आरोग्य और सुख मिले। हमारी  प्रजा पशु आदि कोई भी रोग ग्रस्त ­न हो। पापकी शान्ति हो। स्थावर जंगम यह समस्त विश्व हमारे लिए औषधिरूप हों । सब कुछ औषधिरूप हो।

These Veda mantras describe the Urine of Cow to be the ultimate treatment against unicellular amoeba like organisms (Vedas call them creatures without mouths) . Use of the cow urine is suggested as a mixture with  vigorously stirred – foaming water- activated water, similar to the making of Homeopathic & Bio dynamic preparations. Modern techniques to treat water describe such water variously as ‘Activated water, Alkalized water, Structured water etc. Russian scientists are reported to have done considerable research work on such water. In addition to germicidal properties of such water, great improvements in Soil fertility by improving the microorganisms in the soil, and increased agricultural crop production when irrigated with such waters have been reported. In addition to study of germicidal actions of Ganga Jal in view of above references in Vedas, It is a matter for our agriculture scientists to also investigate whether irrigation with Ganga Jal gives larger crop productions.  

MAKAR SANKRANTI

kites and sun
शुभ उत्तरायणोदय-मकरसंक्रांति अथर्ववेद 3.10
लेखक – सुबोध कुमार 
MAKAR SANKRANTI

तिलवत् स्निग्धं मनोऽस्तु वाण्यां गुडवन्माधुर्यम्
तिलगुडलड्डुकवत् सम्बन्धेऽस्तु सुवृत्तत्त्वम् ।
अस्तु विचारे शुभसङ्क्रमणं मङ्गलाय यशसे
कल्याणी सङ्क्रान्तिरस्तु वः सदाहमाशम्से ॥
– अज्ञात

Meaning of the subhAShita:

May the mind be affectionate like sesame seeds, may there be sweetness in thy words as in jaggery.
May there be goodness in thy relations as is in the relation of sesame and

jaggery in a laddoo.

May there be in thy thoughts a concurrence towards auspicious glory.

I always wish that may the festival of sankraanti prove to be blessed and

auspicious for one and all.

Commentary:

The festival of harvest, sankraanti, is celebrated on January 14th generally.  (Occasionally, it falls on the 15th of Jan).  This is one of those festivals that follow the solar axis and hence the date doesn’t change much with every year, like with other festivals that follow the lunar calendar.  It is the time when the axis of the Sun enters the zodiac sign Capricorn (makara).  Hence it is also referred to as ‘makara sankraanti‘. sankraanti literally means – proceeding well – samyak kraanti iti sankraanti.

A celebration of harvest and crop is unanimous with the Sun, he being the basic originator of the entire food chain!  Without Him, there would be no energy for the plant sources and without plant sources, there would be no energy transmission to the carnivores either.  The Sun being the sustenance for the very life on earth, is worshiped and thanked on this day.

Many people throw away old clothes and buy new ones, marking the beginning of good times.  Sharing til-gud (a mixture of sesame seeds and jaggery) is customary among many people who celebrate this festival.  The combination oftil-gud is not only tongue tickling, but very enticing as well.  The poet beautifully wishes that kind of enticement into the spoken words and relationships of everyone!  When there is harmony in mind thoughts, actions and words, then there is no stopping, the un-abound happiness one can attain in his very being.  What better can one wish for his near and dear ones!

May the Sun radiate Health, Happiness and Harmony into the lives of one and all.

रायस्पोषप्राप्ति सूक्त ( धन पशु प्राप्ति सूक्त) भाग -1

ऋषिः –अथर्वा, देवता- अष्टका (आठों प्रहर)  (मकर संक्रान्ति –उत्तरायणोदय)

अथर्व वेद 3.10

1.प्रथमा ह व्यु वास सा धेनुरभवद्‌ यमे !

   सा नः पयस्वती दुहामुत्तरामुत्तरां समाम्‌ !!

सर्व प्रथम उषा ने अंधकार को दूर कर के इस संसार की व्यवस्था को स्वनियन्त्रित स्थायित्व के हेतु धेनु प्रदान की. जो हमारे   सब के  लिए दुग्ध के दोहन द्वारा उत्तरोत्तर उन्नति का साधन हो.

2.यां देवाः प्रतिनन्दन्ति रात्रिं धेनुमुपायतीम्‌!

  संवत्सरस्य या पत्नी सा नो अस्तु सुमङ्गली!!

संवत्सर की दक्षिणायण रूपि रात्रि और प्रतिदिन आने वाली रात्रि दोनों की देवता प्रशंसा करते हैं. प्रति दिन रात्रि को विश्राम के पश्चात जैसे धेनु हमारे लिए मंगल कारी होती है उसी प्रकार संवत्सर की दक्षिणायण रूपि रात्रि से प्रकृति मानो विश्राम के पश्चात जैसे परिवार के एक पत्नी  मंगल कारी होती है.

3.संवत्सरस्य प्रतिमां  यां त्वा रात्र्युपास्महे ! 

  सा न आयुष्मतीं प्रजां रायस्पोषेण सं सृज !!

हे रात्रि (दक्षिणायन को) संवत्सर का प्रतिनिधि मान कर हम तुम्हारी प्रशंसा करते हैं. प्रजा को वनस्पति,अन्न, पुत्र पौत्रादि से  चिरंजीवि बनाती हुई रायस्पोष –धन और पशुओं से समृद्धि का साधन बनती हो.

4.इयमेव सा या प्रथमा व्यौच्छदास्वितरासु चरति प्रविष्टा!

  महान्तो  अस्यां  महिमानो अन्तर्वधूर्जिगाय नवगज्जनित्री!!

इसी आठ प्रहर – प्रति दिन वाली उषा ने सर्व प्रथम सृष्टि में अंधकार  का नाश किया था. इन प्रति दिन वाली उषाओं में अनेक महत्वपूर्ण महिमाएं छुपी हैं. सूर्य की वधुः रूपि उषा सब जगत को प्रकाश प्रदान कर के  सर्वोत्कृष्ट रूप  उत्पन्न करती है.

5.वानस्पत्या ग्रावाणो घोषमक्रत हविष्कृण्वन्तः परिवत्सरीणम्‌ !

     एकाष्टके सुप्रजसः सुवीरा वयं स्याम पतयो रयीणाम्‌ !!

प्रकृति के वर्ष प्रति वर्ष होने वाले संवत्सरीय यज्ञ में उर्वरक मृदा द्वारा वनस्पति उत्पन्न हो कर आनंद घोष करते हैं. जिन के प्रतिदिन अनुग्रह से सुंदर वीर प्रजा पुत्र पौत्रादिक विविध समृद्धियों के स्वामी बनें.

6.इडायास्पदं घृतवत्‌ सरीसृपं जातवेदः प्रति हव्या गृभाय !

 ये ग्राम्याः पशवो विश्वरूपास्तेषां सप्तानां मयि रन्तिरस्तु !!

गाय का पैर घृत समान है.-जहां पड जाय घी ही घी है.

हे अग्निदेव इस घृत को हवि के लिए ग्रहण करो.  यज्ञ के  फल स्वरूप हमारे लिए जनोपयोगी सातों पशु ( गौ, अश्व, बकरी, खच्चर,गधा, ऊंट और भेड) आवश्यकतानुसार हमारी समृद्धि के साधन उपलब्ध  हों

7.आ मा पुष्टे च पोषे च रात्रि देवानां सुमतौ स्याम्‌ !

    पूर्णा दर्वे परा पत सुपूर्णा पुनरा पत !

    सर्वान्यज्ञान्त्संभुञ्जतीष्मूर्जं न आ भर !!

रात्रि जैसे अंधकार के समय में भी हमें देवताओं के उत्तम ज्ञान की (यज्ञ करने में श्रद्धा की) सुमति बनी रहे. जो हमारे लिए पुष्टि कारक पोषण के साधन दे. यज्ञ में हमारी पूरी भरी हुइ आहुतियां यज्ञ को पूर्ण कर के परिणाम स्वरूप  हमारे पास अन्न, ऊर्जा और समृद्धि ला कर दें.

8. आयमगन्त्संवत्सर: पतिरेकाष्टके तव !

    सा न आयुष्मती प्रजां रायस्पोषेण सं सृज !!

दक्षिणायन रूपि रात्रि पत्नी का उत्तरायण रूपि संवत्सर पति आ गया है. आठ प्रहर की रात्रि पत्नी का  उषा काल में सूर्योदय से पति के रूप दिवस भी में आ गया है, इन दोनों के द्वारा प्रजा, पुत्र पौत्र इत्यादि  को रायस्पोषण प्राप्त हो.

9.ऋतून्‌ यज ऋतुपतीनार्तवानुत हायनान्‌ !

  समाः संवत्सरान्मासान्भूतस्य  पतये यजे !!

महीने, ऋतु, ऋतुसम्बंधी तथा वार्षिक ,अर्ध मासों, संवत्सरों के अनुकूल हम यज्ञादि कर्म करते रहें.

10. ऋतुभ्यष्ट्वार्त्वेभ्यो माभ्द्यः संवत्सरेभ्यः !

    धात्रे विधात्रे समृधे भूतस्य पतये यजे !!

महीने, ऋतु, वर्ष इत्यादि सब के लिए हमारे यज्ञों के परिणाम स्वरूप , धाता, विधाता हमें सम्पूर्ण समृद्धि प्रदान करें.

11. इडया जुह्वतो वयं सं विशेमोप गोमतः !

    गृहानलुभ्यतो वयं सं विशेमोप गोमतः !!

गोदुग्ध से निर्मित , गोघृत से यज्ञ करते हुवे हम लोग समृद्धि पूर्वक गोशालाओं और अपने गृहों  में लोभ रहित हो कर निवास करें.

12. एकाष्टका तपसा तप्यमाना जजान गर्भं महिमानमिन्द्रम्‌ !

   तेन देवा व्यसहन्त शत्रुन्‌ हन्ता दस्यूनामभवच्छचीपतिः !!

आठों प्रहर, सब दिन और पूरे वर्ष हम जो तप करते  हैं उस के गर्भ से परिणामस्वरूप हम  इन्द्र स्वरूप आचरण द्वारा हम दस्युओं शत्रुओं पर विजय प्राप्त करें.

13. इन्द्रपुत्रे सोमपुत्रे दुहितासि प्रजापतेः!

    कामनास्माकं पूरय प्रति गृह्णाहि नो हविः !!

हे यज्ञाग्नि इंद्र जैसे पुत्रोंवाली, सोम जैसे अंतःकरण वाले पुत्रों को उत्पन्न करने वाली तुम प्रजापति की पुत्री हो. हमारी हवि स्वीकार करो. हमारी मनोकामनाएं पूर्ण हों.