Post No. 10,453
Date uploaded in London – – 16 DECEMBER 2021

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How did Vedic seers find magical herbs?. There are lots of names of herbs in the Vedas, particularly Atharvana Veda. Vedic seers might have found the herbs by intuition or trial and error methods. But a few Suktas/hymns clearly show that they found the magical herbs by watching animals like mongoose, boar and snakes.
Tamils used Tiger nail and tiger tooth as amulets. Veera Shivaji of Maharashtra used tiger claws to kill his enemy Afzal Khan. But thousands of years before the Tamils, this Vedic hymn refers to Tiger Amulet. All amulets are referred to as ‘Mani’ in Vedas.
There is a belief among the the Tamil Siddhas (medicine men cum miracle men) that the the mongoose gained its anti dote to poison from the Arukam Pul . They have watched mogoose going back to the field where there is more Arukam pul and come back to fight the snake; eventually the snake is killed; mongoose survived. This grass has magical powers.
Cynodon Dactylon = Arukam Pul in Tamil; Duurvaa, Dhoob in Sanskrit
Vedic seers, who lived long ago, also wondered how the mongose survives after biting highly venomous cobra and other snakes. Then they found out that the secret lies in the medicinal grass.

They have been observing eagles bringing the magical Soma herb. Throughout the Vedas, they have been singing about eagles bringing Soma herb. Now in this hymn Vedci seers praise the animals for brinhg herbs.

My Comments
First let me draw your attention to the important messages inthe 28 mantra hymn.
Mantra 14
Tiger amulet : Tamil epic Silappadikaram, dated 2nd century CE, refers to Tiger Tooth Amulet in Tamil Nadu. Later Peria Puranam also refers to it in the Kannappa Nayanar episode. Atharvana Veda called it ‘Vaiyagro Mani’. (Vyaagra becomes Tiger in English)
Rama is praised as Tiger among Men by Valmiki. That sloka of Valmiki is used in Tirupati Venkateswara Subrapatha as the first sloka.
Mantra 23
Wild boars find the roots just by smelling. They are very quick in identifying the edible roots.
Mongoose- Also referred in VI-139-5

Mantra 23 says,
” Well doth the wild boar know a Plant, the mongoose knows the Healing Herb.
I call , to aid this man, the Plants which the serpents and Gandharvas know.
This mantra and other mantras proove that the Vedic seers observed the animals and learnt many herbal secrets.
Mantra 2
It says the Father of the herb- Heaven, Mother – Earth and the Root- Sea.
Wherver the word ‘sea’ comes, interpreters say it is ‘Sky’ or water in the sky, in the form of clouds. But there may be other meanings. We need to look for a better interprtation.
Mantra 16
It priases the mysterious Soma plant.
Mantra 21
Addressed the herbs as HEALING PLANTS. They are called Children of Prisini/earth.
Mantra 20
It praises Asvaththa (Ficus religiosa which he Buddha used to attain wisdom), Darba, King of Herbs Soma, barley and rice.
Asvaththa or Peepul is praised through out the Vedas. Dharba grass is used in every Brahmin house even today without which they cant do any ritual.
Sticks of Asvaththa are used as fuel in Havan or Yaga or Yagna
Mantra 6
A plant called Arundhati is also mentioned in many hymns. It is identified as Silachi. It is also in IV-12-1; V-5; VI-I-59-1
Mantra 9
The herb AVAKA is identified as Blyxa octandra; it is also mentioned in IV-37-8
Mantra 28
Foreigners culd not explain this and rejected it as FANCIFUL EPITHETS. No body knows the exact meaning of Five Arrows and Ten Arrows; We have to do more research. All numbers such 99 rivers, 9+90 rivers, 3, 330, 3330 Gods are all ignored by foreigners.
Theme of the Mantra according to commentators:-
The hymn, which extols the excellence of Medicinal Herbs, is an incantation designed to restore a sick man to health.
This verse can be compared with the Rig Vedic hymn 10-97, Praise of Herbs.

Hymns of the Atharva Veda, by Ralph T.H. Griffith, [1895], at

A charm to restore a sick man to health
1.The tawny-coloured, and the pale, the variegated and the red,
The dusky-tinted, and the black,—all Plants we summon hither-
2..This man let them deliver from Consumption which the Gods
have sent.
The father of these Herbs was Heaven, their mother Earth, the
Sea their root.
3.The Waters are the best, and heavenly Plants.
From every limb of thine have they removed Consumption
caused by sin.
4.I speak to Healing Herbs spreading, and bushy, to creepers, and
to those whose sheath is single,
I call for thee the fibrous and the reed-like, and branching.
Plants, dear to the Visve Devas, powerful, giving life to men.
5.The conquering strength, the power and might which ye, victo-
rious Plants, possess,
Therewith deliver this man here from this Consumption, O ye
Plants: so I prepare the remedy.
6.The living Plant that giveth life, that driveth malady away,
Arundhatr, the rescuer, strengthening, rich a sweets I call, to free
this man from scath and harm.
7.Hitherward let the sapient come, the friendly sharers o f my
speech. p. a341
That we may give this man relief and raise him from his evil
8.Germ of the Waters, Agni’s food, Plants ever growing fresh and
Sure, healing, bearing thousand names, let them be all collected
9.Let Plants whose soul is water, girt with Avakās, piercing with
their sharp horns expel the malady.
10.Strong, antidotes of poison, those releasers, free from Varuna,
And those that drive away Catarrh, and those that frustrate
magic arts, let all those Plants come hitherward.
11.Let purchased Plants of mightier power, Plants that are praised
for excellence.
Here in this village safely keep cattle and horses, man and beast.
12.Sweet is their root, sweet are these Plants’ top branches, sweet
also is their intermediate portion;
Sweet is their foliage, and sweet their blossom, combined with
sweetness is their taste of Amrit: food, fatness let them yield,
with kine preceding.
13.These Plants that grow upon the earth, whate’er their number
and their size,
Let these with all their thousand leaves free me from Death and
14.May the Plants’ Tiger-amulet, protective, guardian from the
Beat off the brood of demons, drive all maladies afar from us.
15.Before the gathered Plants they fly and scatter, as though a lion’s
roar or fire dismayed them.
Expelled by Plants, let men’s and kine’s Consumption pass from
us to the navigable rivers.
16Emancipated from the sway of Agni, of Vaisvānara, go, covering
the earth, ye Plants whose ruler is Vanaspati.
17.May these be pleasant to our heart, auspicious, rich in store of
These Plants of the Angirases which grow on mountains and on
18.The Plants I know myself, the plants that with mine eye I look
Plants yet unknown, and those we know, wherein we find that
power is stored, p. a342
19.Let all the congregated Plants attend and mark mine utterance,
That we may rescue this man here and save him from severe
20.Asvattha, Darbha, King of Plants, is Soma, deathless sacrifice
Barley and Rice are healing balms, the sons of Heaven who
never die.
21.Lift yourselves up, ye Healing Plants, loud is the thunder’s crash
and roar.
When with full flow Parjanya, ye Children of Prisni! blesseth;
22.We give the essence of that stream of nectar of this man to
So I prepare a remedy that he may live a hundred years.
23.Well doth the wild boar know a Plant, the mungoose knows the
Healing Herb.
I call, to aid this man, the Plants which Serpents and Gandhar-
vas know.
24.Plants of Angirases which hawks, celestial Plants which eagles.
Plants known to swans and lesser fowl, Plants known to all the
birds that fly.
Plants that are known to sylvan beasts,—I call them all to aid
this man.
25.The multitude of herbs whereon the Cows whom none may
slaughter feed, all that are food for goats and sheep,
So many Plants, brought hitherward, give shelter and defence to
26.Hitherward unto thee I bring the Plants that cure all maladies,
All Plants wherein physicians have discovered health-bestowing
27.Let Plants with flower and Plants with bud, the fruitful and the
fruitless, all,
Like children of one mother, yield their stores for this man’s
perfeet health.
28.From the Five-arrowed, from the Ten-arrowed have I delivered
Freed thee from Yama’s fetter and from all offence against the
—- Subham–

tags- Animals, Healing Herbs, Vedas, Mongoose, Wild boar, Tiger amulet


Written by London Swaminathan


Date: 22 October 2017


Time uploaded in London- 16-35



Post No. 4326

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There are strange stories about the appearance of animals and the origin of animals and birds in the Brahmana literature.

The reddish appearance of a white horse’s mouth is explained as follows:-

“Agni went away from the gods; he entered the water. The gods said to Prajapati: Go thou in search of him; to thee, his own father, he will reveal himself He became a white horse, and went in search of him. He found him on a lotus, having crept forth from the water. He eyed him, and Agni scorched him.  Hence the white horse has, as it were, a scorched or reddish mouth, and indeed is apt to be weak-eyed. Agni thought he had hit and hurt him, and said to him, ‘I grant thee a boon’.

–Satapata Brahmana,7-3-2-14


Agni’s mark is also on the shoulder of the Ox:

“For such a one (as an ox) is of Agni’s nature, since its shoulder (bearing the yoke) is as if burnt by fire.”

–Satapata Brahmana,4-5-1-15

“The Asuras persecuted the Devas and came into contact with them. The Devas turned horses (asva) and kicked them with their feet. Thence the horses are called ‘asva’ from ‘as’ to reach. He who obtains this knowledge obtains all he desires. Thence the horse is the swiftest of animals because of its kicking with the hind legs. He who has such a knowledge destroys the consequences of guilt”

–Aitareya Brahmana Vol.1 (Haug’s Vol.2, page 319)


This was the more necessary because animals, and even plants avenged in a future existence injuries inflicted on them in this life—Satapata Brahmana, 11-6-1-1


The origin of some of the birds and quadrupeds is explained in the following texts:-

“Tvashtri had a three-headed, six eyed son. He had three mouths, and because he was thus shaped, he was called Visva-Rupa (all shape). One of his mouths was Soma-drinking, one spirit-drinking, and one for other food. Indra hated him, and cut off those heads of his. And from the one which was Soma-drinking, a hazel cock sprang forth; hence the latter is of brownish colour, for King Soma is brown. And one which was spirit-drinking, a sparrow sprang; hence the latter talks like one who is joyful, for one who has drank spirits, one talks as one who enjoys himself; And from one which was for other kinds of food, a partridge sprang; whence the latter is exceedingly variegated; ghee-drops have, as it were, dropped on his wings, in one place, and honey drops, as it were, on another; for such like was the food he consumed with that mouth” — –Satapata Brahmana,5-5-4-12

Origin of Lion, Wolf and Trees

“Indra, uninvited, consumed what pure Soma there was in the tub, as the stronger would consume the food for the weaker. But it hurt him; it flowed in all directions from the opening of his vital airs; only from his mouth it did not flow. From what flowed from the nose a lion sprang; and from what flowed from the ears a wolf sprang; and from what flowed from the lower opening wild beasts sprang, with the tiger as their foremost; and what flowed from the upper opening (top of the head whence the soul issues at death), that was foaming spirit. And thrice he spat out; thence were produced the fruits called Kuvala, Karkandu and Badara, three different species of the Jujube tree). Indra became emptied out of everything, for Soma is everything. Being thus purged by Soma

he walked about, as one tottering. The Aswins cured him by this offering… By offering he indeed became better.”

–Satapata Brahmana,5-5-4-8

My Comments:–

These stories are like stories told by the illiterate tribes living in the remotest parts of the forest or hills. But unless they have hidden meanings they would not have survived from 1000 BCE. More over along with such stories we have very high thoughts, big numbers in mathematical order, information about 27 stars, linguistics etc. So we have to do more research into their statements. Foreigners called these writings, silly, childish and gibberish. But Hindus value them as mantras (holy spells or magic spells).





If there is just rule, animals wouldn’t harm! Indian Poets’ Discovery! (Post No.3185)


Written by London swaminathan

Date: 24 September 2016

Time uploaded in London:7-30 am

Post No.3185

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Kalidasa, the greatest of the Indian poets, Kamban,author of Tamil Ramayana, Tiruvalluvar, author of Tamil Veda Tirukkural, Manikkavasagar, author of Tamil Hymn Tirusvasagam, and Ilango, author of the best Tamil epic Silappadikaram – all these five poets agree on one thing—animals won’t harm anyone, not even its natural enemy and rain would pour down at proper time and there will be a bumper harvest, If the country is ruled by a honest man!


Kamban says in the Kishkinda kanda (canto) that Solar Dynasty (Surya Vamsa) had kings under whose rule deer and tiger drank water from the same place. He repeated this in two verses in two different cantos ( in Tamil:- Pulip pothum pul vaayum oru thuraiyil neerunna ulakaandon oruvan).


Rama says that “my forefathers did dig up the ocean (Sagara story), brought Ganges River to earth from the heaven (Bhageeratha, a Civil Engineer cum king, diverted Ganga river into the plains), made deer and tiger to drink water from the same water source, but I am unable to get my wife (Sita Devi) back”– Kishkinda Kandam


Kalidasa says (Raghuvamsa 6-46)  that in the Ashramas of saints, animals who have natural enmity wouldn’t show it and King Neepa was also like that. Though conflicting virtues were resided in him they had amicable relations (E.g.Neepa was harsh like the sun ,cool like the moon; wealth and education stayed with him).

(Ashram= Saint’s residence)


Tamil Epic poet Ilango says that the Pandyas ruled according to Dharma and so “the bears never dug up the anthills for food, tigers never attacked deer, crocodile never harmed men, not even snakes bit people; neither thunder struck on men nor ghosts possessed people; young woman and her lover can even walk on a public road at the dead of night without fear ( in Tamil, Vaalvari Venkai Maankanam Maralaa…….).


Tamil Saivaite poet Manikkavasagar praised Lord Shiva as 0ne who helped a deer to drink milk from a female tiger ( in Tamil:- Puli Mulai Pul Vaaykku arulinai Potri).


Purananuru, anthology of 400 Tamil verses, says that a tiger killed a female deer but left its little one without any harm. A wild cow seeing that motherless fawn, immediately gave him milk (verse 323)


Tiruvalluvar’s  didactic work – Tirukkural — is the Tamil Veda. He says:-

“Rain and harvests are rich in the land ruled by the righteous sceptre of an able leader- 545

If the leader rules in unjust ways, seasonal rains will fail as the clouds withhold their showers – 559

Cows yield less, Brahmins forget their Vedas, if the leader does not guard justice” – 560


If there is a good ruler the area will have three showers every month – says another Tamil verse.


These views are in the Mahabharata and various Hindu scriptures as well. This shows that the same culture existed from southernmost Kanyakumari to Northernmost Kashmir.


Long live Tamil! Long Live Kalidasa and Kamban!!