WRITTEN BY LONDON SWAMINATHAN

Post No. 8308

Date uploaded in London – 8 July 2020   

Contact – swami_48@yahoo.com

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Kanchi Shankaracharya (Paramacharya 1894-1994) explains the word Purvottaram in one of his lectures and asked why it is called ‘East North’ instead of ‘East West’?

What is Purvottaram/EastNorth?

Purva = east; Uttara = north.

The actual meaning is ‘antecedents of a person’.

That is the beginning to end of a person.

That is all history of a person.

Then he says that in a circle , if you start from a point (east) and go clockwise you come to the point where you  started. In India if you start in east and turn right (clockwise) and continue you come to south (India) and go to Kerala (west) , Gujarat and the Himalayas (in the North). That is why two directions(east and north) are connected like this.

Swamiji continues……………………

Take for example two Tamil words for direction. They say Down and Up for East and West. Why?

Down – keez – Kizakku- East

Up – Mel – Merku- West

They named ‘down’ for east because east of Tamil Nadu is sea (Bay of Bengal)- sea level or below.

They named ‘up’ for west because of the Western Ghats; going up and up.

(the above is my rough translation)

My comments:-

This evokes many thoughts:-

Hindus allocated clockwise direction for all positive things; they go round the temple in clockwise direction even today. Sangam Tamil literature says Tiger wont eat its prey if it falls on its left side. All the poets praised tigers for its pro Right policy!

My Editor in Dinamani newspaper, Sri A N Sivaraman used to give us hours of lectures (where I worked as senior Sub Editor for 16 years) about English dividing the world as ‘Far East, Near East, Middle East, Third World Countries’ etc. They imposed their views on the world.

So people name different things like countries, directions in the way ‘THEY SEE’.

***

After reading Kanchi Paramacharya’s lecture for umpteenth time I turned the pages of Rig Veda for another reference. This is Parsu in the eight Mandala of Rig Veda. It is full of mysteries. It is full of Iranian and Mesopotamian connections. In every page Ralph T H Griffith honestly admits ,

The meaning is obscure; the meaning is uncertain ; ‘probably’ the poet means……..; it ‘may’ be……. ; Mr X says…..,Mr Y says…….. Mr Z denies; it is ‘improbable’ …………… etc.

In short no two clocks agree; no two foreign half baked, motivated, cunning , Christian translators agreed. All of them took to Rig Vedic studies to show that Bible is better than and truer than the Hindu Vedas. All jokers or cunning foxes……. sorry Scholars……… agreed on one point:

Hindus came from outside and destroyed local native population.

All Hindu dates are below 4100 BCE because the Bible says the earth appeared at that time.

They know if they say anything against such Christian belief they would be punished like Galileo, Copernicus, Miss Hypatia, Joan of Arc  and Telemachus. Hundreds of these scholars were brutally murdered by Christian fanatics.

 So, the foreign Sanskrit jokers (whom we call scholars) never touched the Bible or Koran.

***

Now let us apply Kanchi Paramacharya’s principle to Parasu and other Persian names.

Cyrus the Great was Second Cyrus who ruled Persia (Iran) from 600 BCE (before Buddha d Mahavira) ; His real name is Kuru. The First Cyrus ruled from 652 BCE; he was his grand father.

Every Hindu knows that Pandavas and Kauravas were called the descendants of a great king called Kuru. The dynasty in our Puranas is known as Kuru Vamsam.

All the scholars in the world agree on one point. Mahabharata war took place before 1000 BCE. Archaeological evidence shows before 1500 BCE. Hindus believe that Mahabharata war took place in 3100 BCE.

So the Persian King Kuru was named after the legendary Kuru of India. He lived 15 to 20 generations before  Mahabharata Kings. Like Paramacharya said we name the way we look at a things. Since the forefathers of Kuru (First Cyrus of 652 BCE) went to Iran form India they named him Kuru. Since the Greeks corrupted the spelling and changed it to Kuros and the English historians corrupted the name to Cyrus, we couldn’t recognise him. But government of India released a stamp for Cyrus the Great (Kuru of 600 BCE).

White people massacred the natives in America , Canada, South American Countries, South Africa  and Australia and gave the names to the places from where they went. This fact is in all the encyclopaedias. This is corroborated by Dasaratha (letters/ Amarna letters) of Egypt, Dasaratha of Syria/Turkey, Pratardana of Syria/Turkey of 1380 BCE. The Bogazkoi inscription is an unassailable archaeological proof for Vedic civilization in Syria/Turkey.

All the Iranian names are later than the Rig Veda. In fact there is no historical record even nearer to the date of Rig Veda. Modern Sarasvati River details show all parts of the Rig Veda were Pre Indus Valley and done in Sarasvati River Basin Civilization. So now we have scientific proof.

These things clearly show the way of Hindu migration before 2000 BCE. Kassites who ruled Babylon region for over 600 years from 1800 BCE went from India.

***

Now let us turn to Parasu

Parasu Rama , the avatar of Vishnu before Ramavatar, is known to every Hindu.  Great Scholar A Kalyanaraman of Aryatarangini, shows the connection between this Parasu and Persia. He has beautifully analysed the schism between the Vedic Hindus and Persian Hindus. Though the Zend Avestha refers to all Vedic Gods, he showed them Ulta (inverted) ; I will give the long list of differences in another article .

Parsu in Rig Veda

There are four Parsu words with different meanings in the Vedic literature .

1.Parsu denotes rib in Atharva Veda;

2.Parsu passages seems to denote sickle in the Atharva Veda.

3.Parsu means sides of a cistern (Kuupa) in the Rig Veda

4.Parsu occurs in one passage in a Dana Stuti in the Rig Veda  as the name of a man; it is not certain that he is identical with Tirindira ; Sankhyayana Srauta Sutra mentions Triindira Paarasavya as the patron of  Vatsa Kanva.

In another passage in the Vrsakapi  hymn of Rig Veda 10-86-23, Parsu Maanavi occurs , apparently as a woman, daughter of Manu , but who is meant is impossible to say.

Though Parsu as a name of a person, does not occur in any other passage, Ludwig however sees in several other passages an allusion to the Parsus. Thus in passage of the Rig veda 10-33-2,  he finds a reference to the defeat of Kuru Sravana by the Parsus; in another 7-83-1, he finds a reference to  the Pruthus and Parsus, i.e. the Parthians and the Persians . Sayana interpreted it as broad axe (we are reminded of Parasu Rama)

There are more references in RV 6-27-8 etc.

Periplus knows a tribe of Parthoi in North India.

Before concluding, let us look at what Dr Agrawala says in his book ‘Panini as known to India’:-

Ashtadhayi of Panini 5-3-117

The Parsus may be identified with the Persians .

The Parsus are also known to Vedic literature – Rig Veda 8-6-46; Ludwig and Weber identify them with the Persians .

Gandhara and Parsa are mentioned in Behitsun inscription , brought under the common sovereignty of

Darius ,521-486 BCE .

Panini’s Paarsava is nearer to old Persian form Paarsa of the Behitsun Inscription . K ing Darius calls himself a

Parsa ,Paarsahyaa pusa – Persian, son of a Persian in

Susa inscription too.

CONCLUSION

Persians went from India to Iran after some infighting. Kanchi Pramacharya says Zoroaster is Saurashtrar from Gujarat Saurashtra area and Zend Avesta is Chandas avastha; Chandas means Vedic Petry. When the Muslims started killing Parsees they came back to same Gujarat from where their forefathers left for Iran with Zoroaster. Now that the Marine archaeologists have found Dwaraka under sea they might have even left for Iran around the date when Dwaraka was devored by the sea, dated around 1500 BCE. But there may be earlier Tsunamis as well around Krishna’s time, around 3100 BCE. Because Hindu scriptures talk about one big Tsunami immediately after Krishna’s death. I myself have seen Dhanushkoti (Ramewaram) going into sea two times. Even before a big storm broke Pamban bridge in the 1960s Dhanuskoti buidings were half submerged in sea. After that storm, the buildings disappeared. And during 2004 Tsunami, further parts went down into sea. Whatever left is called Dhanushkoti today. The same thing might have happened to Dwaraka making the Parsis run for life (to Iran). Following hymn also links Yadavas of Dwaraka and Parsees of Iran.

YADAVA- IRAN CONNECTION

RIG VEDA 8-6-46

Note the highlighted mantras below; these are not satisfactorily explained by any one :-

HYMN VI Indra from 8^th Mandala of RV

1. INDRA, great in his power and might, and like Parjanya rich in rain,
Is magnified by Vatsa’s lauds.
2 When the priests, strengthening the Son of Holy Law, present their gifts,
Singers with Order’s hymn of praiser.
3 Since Kaṇvas with their lauds have made Indra complete the sacrifice.
Words are their own appropriate arms.
4 Before his hot displeasure all the peoples, all the men, bow down,
As rivers bow them to the sea.
5 This power of his shone brightly forth when Indra brought together, like
A skin, the worlds of heaven and earth.
6 The fiercely-moving Vṛtra’s head he severed with his thunderbolt,
His mighty hundred-knotted bolt.
7 Here are-we sing them loudly forth-our thoughts among-the best of songs.
Even lightnings like the blaze of fire.
8 When bidden thoughts, spontaneously advancing, glow, and with the stream
Of sacrifice the Kaṇvas shine.
9 Indra, may we obtain that wealth in horses and in herds of cows,
And prayer that may be noticed first.
10 I from my Father have received deep knowledge of the Holy Law
I was born like unto the Sun.
11 After the lore of ancient time I make, like Kaṇva, beauteous songs,
And Indra’s selfgains strength thereby.
12 Whatever Ṛṣis have not praised thee, Indra, or have lauded thee,
By me exalted wax thou strong.
13 When his wrath thundered, when he rent Vṛtra to pieces, limb by limb,
He sent the waters to the sea.
14 Against the Dasyu Susna thou, Indra, didst hurl thy during bolt:
Thou, Dread one, hast a hero’s fame.
15 Neither the heavens nor firmaments nor regions of the earth contain
Indra, the Thunderer with his might.
16 O Indra him who lay at length staying thy copious waters thou,
In his own footsteps, smotest down
17 Thou hiddest deep in darkness itim, O Indra, who had set his grasp
On spacious heaven and earth conjoined.
18 Indra, whatever Yatis and Bhṛgus have offered praise to thee,
Listen, thou Mighty, to my call.
19 Indra, these spotted cows yield thee their butter and the milky draught;
Aiders, thereby, of sacrifice;
20 Which, teeming, have received thee as a life-germ, Indra, with their mouth,
Like Sūrya who sustaineth all.
21 O Lord of Might, with hymns of praise the Kaṇvas have increased thy power,
The drops poured forth have strengthened thee.
22 Under thy guidance, Indra, mid thy praises, Lord of Thunder, shall
The sacrifice be soon performed.
23 Indra, disclose much food for us, like a stronghold with store of kine:
Give progeny and heroic strength.
24 And, Indra, grant us all that wealth of fleet steeds which shone bright of old
Among the tribes of Nahusas.
25 Hither thou seemest to attract heaven’s fold which shines before our eyes,
When, Indra, thou art kind to us.
26 Yea, when thou puttest forth thy power, Indra, thou governest the folk.
Mighty, unlimited in strength.
27 The tribes who bring oblations call to thee, to thee to give them help,
With drops to thee who spreadest far.
28 There where the mountains downward slope, there by the meeting of the streams
The Sage was manifest with song.
29 Thence, marking, from his lofty place downward he looks upon the sea,
And thence with rapid stir he moves.
30 Then, verify, they see the light refulgent of primeval seed,
Kindled on yonder side of heaven.
31 Indra, the Kaṇvas all exalt thy wisdom and thy manly power,
And, Mightiest! thine heroic strength.
32 Accept this eulogy of mine, Indra, and guard me carefully:
Strengthen my thought and prosper it.
33 For thee, O Mighty, Thunder-armed, we singers through devotionhave
Fashioned the hymn that we may live.
34 To Indra have the Kaṇvas sung, like waters speeding down a slope:
The song is fain to go to him.
35 As rivers swell the ocean, so our hymns of praise make Indra strong,
Eternal, of resistIess wrath.
36 Come with thy lovely Bay Steeds, come to us from regions far away
O Indra, drink this Soma juice.
37 Best slayer of Vṛtras, men whose sacred grass is ready trimmed
Invoke thee for the gain of spoil.
38 The heavens and earth come after thee as the wheel follows Etaśa:
To thee flow Soma-drops effused.
39 Rejoice, O Indra, in the light, rejoice in Saryandyan, be Glad in the sacrificer’s hymn.
40 Grown strong in heaven, the Thunder-armed hath bellowed, Vṛtra-slayer, Bull,
Chief drinker of the Soma juice.
41 Thou art a Ṛṣi born of old, sole Ruler over all by might:
Thou, Indra, guardest well our wealth.
42 May thy Bay Steeds with beauteous backs, a hundred, bring thee to the feast,
Bring thee to these our Soma-draughts.
43 The Kaṇvas with their hymns of praise have magnified this ancient thought
That swells with streams of meath and oil.
44 Mid mightiest Gods let mortal man choose Indra at the sacrifice,
Indra, whoe’er would win, for help.
45 Thy steeds, by Priyamedhas praised, shall bring thee, God whom all invoke,
Hither to drink the Somajuice.
46 A hundred thousand have I gained from Parsu, from Tirindira,
And presents of the Yadavas.
47 Ten thousand head of kine, and steeds three times a hundred they bestowed
On Pajra for the Sāma-song.
48 Kakuha hath reached up to heaven, bestowing buffaloes yoked in fours,
And matched in fame the Yadavas.

Hymn 8-6 from RV

महानिन्द्रो य ओजसा पर्जन्यो वर्ष्टिमानिव |
सतोमैर्वत्सस्य वाव्र्धे ||
परजां रतस्य पिप्रतः पर यद भरन्त वह्नयः |
विप्रा रतस्य वाहसा ||
कण्वा इन्द्रं यदक्रत सतोमैर्यज्ञस्य साधनम |
जामिब्रुवत आयुधम ||
समस्य मन्यवे विशो विश्वा नमन्त कर्ष्टयः |
समुद्रायेव सिन्धवः ||
ओजस्तदस्य तित्विष उभे यद समवर्तयत |
इन्द्रश्चर्मेवरोदसी ||
वि चिद वर्त्रस्य दोधतो वज्रेण शतपर्वणा |
शिरो बिभेदव्र्ष्णिना ||
इमा अभि पर णोनुमो विपामग्रेषु धीतयः |
अग्नेः शोचिर्न दिद्युतः ||
गुहा सतीरुप तमना पर यच्छोचन्त धीतयः |
कण्वार्तस्य धारया ||
पर तमिन्द्र नशीमहि रयिं गोमन्तमश्विनम |
पर बरह्मपूर्वचित्तये ||
अहमिद धि पितुष परि मेधां रतस्य जग्रभ |
अहं सूर्य इवाजनि ||
अहं परत्नेन मन्मना गिरः शुम्भामि कण्ववत |
येनेन्द्रःशुष्ममिद दधे ||
ये तवामिन्द्र न तुष्टुवुरषयो ये च तुष्टुवुः |
ममेद्वर्धस्व सुष्टुतः ||
यदस्य मन्युरध्वनीद वि वर्त्रं पर्वशो रुजन |
अपः समुद्रमैरयत ||
नि शुष्ण इन्द्र धर्णसिं वज्रं जघन्थ दस्यवि |
वर्षाह्युग्र शर्ण्विषे ||
न दयाव इन्द्रमोजसा नान्तरिक्षाणि वज्रिणम |
न विव्यचन्त भूमयः ||
यस्त इन्द्र महीरप सतभूयमान आशयत |
नि तं पद्यासु शिश्नथः ||
य इमे रोदसी मही समीची समजग्रभीत |
तमोभिरिन्द्र तं गुहः ||
य इन्द्र यतयस्त्वा भर्गवो ये च तुष्टुवुः |
ममेदुग्र शरुधी हवम ||
इमास्त इन्द्र पर्श्नयो घर्तं दुहत आशिरम |
एनां रतस्य पिप्युषीः ||
या इन्द्र परस्वस्त्वासा गर्भमचक्रिरन |
परि धर्मेव सूर्यम ||
तवामिच्छवसस पते कण्वा उक्थेन वाव्र्धुः |
तवां सुतास इन्दवः ||
तवेदिन्द्र परणीतिषूत परशस्तिरद्रिवः |
यज्ञो वितन्तसाय्यः ||
आ न इन्द्र महीमिषं पुरं न दर्षि गोमतीम |
उत परजां सुवीर्यम ||
उत तयदाश्वश्व्यं यदिन्द्र नाहुषीष्वा |
अग्रे विक्षुप्रदीदयत ||
अभि वरजं न तत्निषे सूर उपाकचक्षसम |
यदिन्द्र मर्ळयासि नः ||
यदङग तविषीयस इन्द्र परराजसि कषितीः |
महानपार ओजसा ||
तं तवा हविष्मतीर्विश उप बरुवत ऊतये |
उरुज्रयसमिन्दुभिः ||
उपह्वरे गिरीणां संगथे च नदीनाम |
धिया विप्रो अजायत ||
अतः समुद्रमुद्वतश्चिकित्वानव पश्यति |
यतो विपान एजति ||
आदित परत्नस्य रेतसो जयोतिष पश्यन्ति वासरम |
परो यदिध्यते दिवा ||
कण्वास इन्द्र ते मतिं विश्वे वर्धन्ति पौंस्यम |
उतो शविष्ठ वर्ष्ण्यम ||
इमां म इन्द्र सुष्टुतिं जुषस्व पर सु मामव |
उत परवर्धया मतिम ||
उत बरह्मण्या वयं तुभ्यं परव्र्द्ध वज्रिवः |
विप्रा अतक्ष्म जीवसे ||
अभि कण्वा अनूषतापो न परवता यतीः |
इन्द्रं वनन्वती मतिः ||
इन्द्रमुक्थानि वाव्र्धुः समुद्रमिव सिन्धवः |
अनुत्तमन्युमजरम ||
आ नो याहि परावतो हरिभ्यां हर्यताभ्याम |
इममिन्द्र सुतं पिब ||
तवामिद वर्त्रहन्तम जनासो वर्क्तबर्हिषः |
हवन्ते वाजसातये ||
अनु तवा रोदसी उभे चक्रं न वर्त्येतशम |
अनु सुवानास इन्दवः ||
मन्दस्वा सु सवर्णर उतेन्द्र शर्यणावति |
मत्स्वा विवस्वतो मती ||
वाव्र्धान उप दयवि वर्षा वज्र्यरोरवीत |
वर्त्रहा सोमपातमः ||
रषिर्हि पूर्वजा अस्येक ईशान ओजसा |
इन्द्र चोष्कूयसे वसु ||
अस्माकं तवा सुतानुप वीतप्र्ष्ठा अभि परयः |
शतंवहन्तु हरयः ||
इमां सु पूर्व्यां धियं मधोर्घ्र्तस्य पिप्युषीम |
कण्वा उक्थेन वाव्र्धुः ||
इन्द्रमिद विमहीनां मेधे वर्णीत मर्त्यः |
इन्द्रं सनिष्युरूतये ||
अर्वाञ्चं तवा पुरुष्टुत परियमेधस्तुता हरी |
सोमपेयायवक्षतः ||
शतमहं तिरिन्दिरे सहस्रं पर्शावा ददे |
राधांसियाद्वानाम ||
तरीणि शतान्यर्वतां सहस्रा दश गोनाम |
ददुष पज्राय साम्ने ||
उदानट ककुहो दिवमुष्ट्राञ्चतुर्युजो ददत |
शरवसा याद्वं जनम ||

Hymn 8-6 from RV

mahānindro ya ojasā parjanyo vṛṣṭimāniva |
stomairvatsasya vāvṛdhe ||
prajāṃ ṛtasya piprataḥ pra yad bharanta vahnayaḥ |
viprā ṛtasya vāhasā ||
kaṇvā indraṃ yadakrata stomairyajñasya sādhanam |
jāmibruvata āyudham ||
samasya manyave viśo viśvā namanta kṛṣṭayaḥ |
samudrāyeva sindhavaḥ ||
ojastadasya titviṣa ubhe yad samavartayat |
indraścarmevarodasī ||
vi cid vṛtrasya dodhato vajreṇa śataparvaṇā |
śiro bibhedavṛṣṇinā ||
imā abhi pra ṇonumo vipāmaghreṣu dhītayaḥ |
aghneḥ śocirna didyutaḥ ||
ghuhā satīrupa tmanā pra yacchocanta dhītayaḥ |
kaṇvāṛtasya dhārayā ||
pra tamindra naśīmahi rayiṃ ghomantamaśvinam |
pra brahmapūrvacittaye ||
ahamid dhi pituṣ pari medhāṃ ṛtasya jaghrabha |
ahaṃ sūrya ivājani ||
ahaṃ pratnena manmanā ghiraḥ śumbhāmi kaṇvavat |
yenendraḥśuṣmamid dadhe ||
ye tvāmindra na tuṣṭuvurṣayo ye ca tuṣṭuvuḥ |
mamedvardhasva suṣṭutaḥ ||
yadasya manyuradhvanīd vi vṛtraṃ parvaśo rujan |
apaḥ samudramairayat ||
ni śuṣṇa indra dharṇasiṃ vajraṃ jaghantha dasyavi |
vṛṣāhyughra śṛṇviṣe ||
na dyāva indramojasā nāntarikṣāṇi vajriṇam |
na vivyacanta bhūmayaḥ ||
yasta indra mahīrapa stabhūyamāna āśayat |
ni taṃ padyāsu śiśnathaḥ ||
ya ime rodasī mahī samīcī samajaghrabhīt |
tamobhirindra taṃ ghuhaḥ ||
ya indra yatayastvā bhṛghavo ye ca tuṣṭuvuḥ |
mamedughra śrudhī havam ||
imāsta indra pṛśnayo ghṛtaṃ duhata āśiram |
enāṃ ṛtasya pipyuṣīḥ ||
yā indra prasvastvāsā gharbhamacakriran |
pari dharmeva sūryam ||
tvāmicchavasas pate kaṇvā ukthena vāvṛdhuḥ |
tvāṃ sutāsa indavaḥ ||
tavedindra praṇītiṣūta praśastiradrivaḥ |
yajño vitantasāyyaḥ ||
ā na indra mahīmiṣaṃ puraṃ na darṣi ghomatīm |
uta prajāṃ suvīryam ||
uta tyadāśvaśvyaṃ yadindra nāhuṣīṣvā |
aghre vikṣupradīdayat ||
abhi vrajaṃ na tatniṣe sūra upākacakṣasam |
yadindra mṛḷayāsi naḥ ||
yadaṅgha taviṣīyasa indra prarājasi kṣitīḥ |
mahānapāra ojasā ||
taṃ tvā haviṣmatīrviśa upa bruvata ūtaye |
urujrayasamindubhiḥ ||
upahvare ghirīṇāṃ saṃghathe ca nadīnām |
dhiyā vipro ajāyata ||
ataḥ samudramudvataścikitvānava paśyati |
yato vipāna ejati ||
ādit pratnasya retaso jyotiṣ paśyanti vāsaram |
paro yadidhyate divā ||
kaṇvāsa indra te matiṃ viśve vardhanti pauṃsyam |
uto śaviṣṭha vṛṣṇyam ||
imāṃ ma indra suṣṭutiṃ juṣasva pra su māmava |
uta pravardhayā matim ||
uta brahmaṇyā vayaṃ tubhyaṃ pravṛddha vajrivaḥ |
viprā atakṣma jīvase ||
abhi kaṇvā anūṣatāpo na pravatā yatīḥ |
indraṃ vananvatī matiḥ ||
indramukthāni vāvṛdhuḥ samudramiva sindhavaḥ |
anuttamanyumajaram ||
ā no yāhi parāvato haribhyāṃ haryatābhyām |
imamindra sutaṃ piba ||
tvāmid vṛtrahantama janāso vṛktabarhiṣaḥ |
havante vājasātaye ||
anu tvā rodasī ubhe cakraṃ na vartyetaśam |
anu suvānāsa indavaḥ ||
mandasvā su svarṇara utendra śaryaṇāvati |
matsvā vivasvato matī ||
vāvṛdhāna upa dyavi vṛṣā vajryaroravīt |
vṛtrahā somapātamaḥ ||
ṛṣirhi pūrvajā asyeka īśāna ojasā |
indra coṣkūyase vasu ||
asmākaṃ tvā sutānupa vītapṛṣṭhā abhi prayaḥ |
śataṃvahantu harayaḥ ||
imāṃ su pūrvyāṃ dhiyaṃ madhorghṛtasya pipyuṣīm |
kaṇvā ukthena vāvṛdhuḥ ||
indramid vimahīnāṃ medhe vṛṇīta martyaḥ |
indraṃ saniṣyurūtaye ||
arvāñcaṃ tvā puruṣṭuta priyamedhastutā harī |
somapeyāyavakṣataḥ ||
śatamahaṃ tirindire sahasraṃ parśāvā dade |
rādhāṃsiyādvānām ||
trīṇi śatānyarvatāṃ sahasrā daśa ghonām |
daduṣ pajrāya sāmne ||
udānaṭ kakuho divamuṣṭrāñcaturyujo dadat |
śravasā yādvaṃ janam ||

TAGS – Parsu, Iran, Yadava, Persia, Cyrus, Kuru, Rig Veda 8-6-46, Kanchi Paramacharya , Purvottaram

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