Post No. 10,582

Date uploaded in London – –    20 JANUARY   2022         

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The last book of Atharvana Veda refers to Seven Enemies in the sukta 725 . Sayana tells us a story not known to us before

Mantra 10

“Then , at your birth, you were the foeman, Indra, of those the seven who never had met a rival.

The hidden pair, heaven and earth, you found, and to the mighty worlds you gave pleasure”.

Sayana’s commentary

The seven enemies – Krishna ,Vritra ,Sambara ,Namuchi  and others .

Sayana , the most famous Vedic commentator who lived just 700 years ago, far removed from the Rig Vedic period, explains the previous  3 mantras , with a legend.

He takes ‘drapsah krishnah ’BLACK DROP’, to mean  the swift moving Krishnah , an Asura or demon , who with ten thousand of his kind, had occupied the banks of  the river Ansumati , which Sayana says river Yamuna . Black demon was defeated by Indra , Brihaspati and the Maruts.

But Sayana never compared him with Lord Krishna of Bhagavata.  Strange coincidence is river Yamuna’s association with Lord Krishna; here demon Krishna’s association with the same river.

But all the demons mentioned above were natural forces such as clouds, rain, wind etc. they were described as Asuras .

But foreign commentators explain it differently.

The ‘black drop’ mentioned in mantra 7, is the darkened moon. Ansumati is a mystical river of the air.

Ten thousand – probably , demons of darkness.

Laid aside his weapons –  after conquering the demons and restoring the darkened moon .

Stanza 8 or mantra 8 – Indra addresses the Maruts

11.Sushna – the Parcher, one of the chief demons of drought.

Even in Tamil Sukku is dried ginger or anything else)

Here is the full hymn and my comments


A composite hymn in praise of Indra

1When, foul with secret spot and stain, ye hastened onward to
   the breast.
  All Indra’s enemies were slain and passed away like froth and
2Indra is he, O men, who gives us happiness: sport, urge the
   giver of delight to win the spoil.
  Bring quickly down, O priests, hither to give us aid, to drink
   the Soma, Indra son of Nishtigri.
3So have I glorified with praise strong Dadhikrāvan, conquering
  Sweet may he make our mouths; may he prolong the days we
   have to live.
4The Somas very rich in sweets, for which the sieve is destined,
  Effused, the source of Indra’s joy. May your strong juices reach
   the Gods.
5Indu flows on for Indra’s sake—thus have the deities declared.
  The Lord of Speech exerts himself, ruler of all, because of
6Inciter of the voice of song, with thousand streams the ocean
  Even Soma, Lord of Opulence, the friend of Indra, day by day.

7The black drop sank in Ansumati’s bosom, advancing with ten
   thousand round about it.
  Indra with might longed for it as it panted: the hero-hearted
   laid aside his weapons.
8I saw the drop in the far distance moving, on the slope bank of
  Ansumati’s river,
  Like a black cloud that sank into the water. Heroes. I send you
   forth. Go, fight in battle.
9And then the drop in Ansumati’s bosom, splendid with light,
   assumed its proper body;
  And Indra with Brihaspati to aid him, conquered the godless
   tribes that came against him.
10Then, at thy birth, thou wast the foeman, Indra, of those the
   seven who ne’er had met a rival. p. 374
  The hidden pair, the heaven and earth, thou foundest, and to
   the mighty worlds thou gavest pleasure.
11So, Thunder-armed! thou with thy bolt of thunder didst boldly
   smite that power which none might equal;
  With weapons broughtest low the might of Sushna, and, Indra,
   foundest by thy strength the cattle.
12We make this Indra very strong to strike the mighty Vritra
  A vigorous Hero shall he be.
13Indra was made for giving, set, most mighty, o’er the joyous
  Bright, meet for Soma, famed in song.
14By song, as ’twere, the powerful bolt which none may parry was
  Lofty, invincible he grew.


Demon KRISHNA’S  name has occurred in the Rig Veda itself

This hymn is a mixture of RV 10-155-4; 10-101-12; 4-39-6; 9-101.4/6; 8-85-13-17; 8-82-7/9

Mantra 1

Commentators say the meaning is elusive.

Mantra 2

Griffith has given his translation based on Sayana. But Ludwig, Grassmann ,Von Roth  explain it differently.

Here the word Nishtigri is interpreted by Sayana as one who devours Nistri , that is Aditi devouring her rival Diti

Mantra 3

Dadhikravan , is mythical being, a divine flying horse, probably sun , says commentators.

Indu – soma


This may be a description of a Lunar Eclipse. Indu is Moon; here the pun on word may mean Soma drink according to commentator.

Dadhikravan, the Flying Horse is explained as Ostrich bird that occupied Indian Sub continent long ago . Few others compared it to the Unicorn shown on Indus Valley seals.

Millions of Brahmins around the world recite Dadhikravan name three times every day in their Sun Worship.

Since demons are associated with eclipses even in 2000 year old Sangam Tamil literature, I take it as a poems on Lunar Eclipse. That makes sense with Black Demon and an army of 10,000.

Amsumati may not be River Yamuna. It is only Sayana’s guess.


 tags– Krishna Asura, Demon, 


Written by London swaminathan

Date: 17 April 2019

British Summer Time uploaded in London – 21-26

Post No. 6275

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Let us continue with Niti sataka of Bhartruhari

Slokas / verses 56, 57, 58, 59, 60


What are good Ornaments?

Verse 56. The ears of such men as these are adorned with

hearing revelation, not with earrings ; their hands with

liberality, not with bracelets ; their bodies shine through

doing kind deeds to others, not with ointment of sandal-


श्रोत्रं श्रुतेनैव न कुण्डलेन
दानेन पाणिर्न तु कङ्कणेन ।
विभाति कायः करुणपराणां
परोपकारैर्न तु चन्दनेन ॥ 1.56 ॥

Tamil poet Tiruvalluvar, author of Tamil Veda

Tirukkkural says,

Listening and earning from the wise is the treasure of treasures; the best of wealth-  Kural 411

Of the nature of deaf is the ear into which wisdom heard has not pierced, although it hears.-  Kural 418


Good men keep secrets; bad men are like drums

57. The good man shuns evil and follows good: he

keeps secret that which ought to be hidden : he makes

his virtues manifest to all: he does not forsake one in

adversity: he gives in season. Such (according to the

wise) are the marks of a worthy friend.

पापान्निवारयति योजयते हिताय
गुह्यं निगूहति गुणान्प्रकटीकरोति ।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणम् इदं प्रवदन्ति सन्तः ॥ 1.57 ॥

The mean are like the drum that is beaten, for they hear secrets and betray them – Kural 1076


Clouds pour down unasked!

58. The sun opens the lotuses; the moon illuminates

the beds of water-lilies ; the cloud pours forth its water

unasked : even so the liberal of their own accord are

occupied in benefiting others.

पद्माकरं दिनकरो विकचीकरोति
चम्द्र्प्वोलासयति कैरवचक्रवालम् ।
नाभ्यर्थितो जलधरो‌உपि जलं ददाति
सन्तः स्वयं परहिते विहिताभियोगाः ॥ 1.58 ॥

Paropakaaraathamidam sariiram- Vikramacaritam 66

The body is for helping others

Saadhuunaam hi paropakaarakarane nopaadhyapeksam manah- subhashita rnaada manjusah

The good hearted unconditionally help others.

The selfless shirk not from sacrificing their lives for those in dire need–Katha sarit sagaram

Himself without any clothes, the beggar is passionate about giving charity- Kahavatratnakar


Who are Demons?

59. Those men are good men who study the good of

others without regarding themselves. Those men are

ordinary men who, while they benefit others, do not

neglect their own interests. Those men are demons who

destroy another’s good for their own profit. What shall

we call those who aimlessly destroy that which is an-

other’s ?

एके सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यजन्ति ये
सामान्यास्तु परार्थम् उद्यमभृतः स्वार्थाविरोधेन ये ।
ते‌உमी मानुषराक्षसाः परहितं स्वार्थाय निघ्नन्ति ये
ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे ॥ 1.59 ॥

The mean find fault with others even if they eat and dress themselves normally – Kural 1079


Friendship of the Good

60. The milk that has been joined to the water has

long since given over to it its own innate qualities. The

water has seen the milk growing hot, and has immediately

made an offering of itself in the fire. The milk

was eager to rush into the fire, but having seen its

friend’s distress, remains still, being joined to the water.

Even so is the friendship of the good.

क्षीरेणात्मगतोदकाय हि गुणा दत्ता पुरा ते‌உखिला
क्षीरोत्तापम् अवेक्ष्य तेन पयसा स्वात्मा कृशानौ हुतः ।
गन्तुं पावकम् उन्मनस्तदभवद्दृष्ट्वा तु मित्रापदं
युक्तं तेन जलेन शाम्यति सतां मैत्री पुनस्त्वीदृशी ॥ 1.60 ॥

Genuine friendship hastens to redress distress even like the hand which picks up quickly the garment that slips- Kural 788

Friendship  protects in moments of danger and ruin; directs on the right path and shares suffering – Kural 787

XXXXX subham xxxx


 Written by London Swaminathan 


Date: 13 NOVEMBER 2017


Time uploaded in London- 16-25



Post No. 4392

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SIVA Purana tells us that there was a demon king of Tripura, by name Taruka, who was exceedingly ambitious and oppressive. He forced Brahma by his austerities to grant any boon he should demand. A list of these austerities is interesting, as devotees in certain parts of India may be seen today practising many of them. Taruka went through eleven mortifications, extending over a hundred years:

  1. He stood on one foot, holding the other, and both hands up towards heaven, with his eyes fixed on the sun
  2. He stood on one great toe
  3. He took only water as sustenance
  4. He lived on air
  5. He remained in water
  6. He was buried in earth, but continued in incessant devotion
  7. He was burned in fire
  8. He stood on his head
  9. He hung on a tree by his hands
  • He bore the weight of his body on one hand
  • He hung on a tree head downwards.

Such merit was irresistible, and Brahma granted his request. After getting a boon that he should not be defeated by anyone, he became arrogant. Indra was forced to give his horse, Rishis had to part with their Kamadhenu/ magical cow. At last Siva’s son Kartikeya killed him.


What is the message such stories give us?

1.Foreigners are wrong in describing demons as aborigines who were against Hinduism. In fact, all the demons got their boons from the same Hindu gods who Devas also worshipped.

2.Why did Hindu gods help the demons?

Hinduism go by mathematical rules. Success directly is proportional to the efforts you put in. Even bad people get their share according to their efforts, but the inherent weakness of bad people destroy them.

Tamil Poet Tiruvalluvar, author of Tamil Veda Tirukkural says,

“Though the fate written by God stands in the way, strenuous effort yields ready fruit. Labour recompenses what fate denies.”

Even if providence is not particularly helpful, personal efforts will bear proportionate results.

In Hinduism, even Gods obey the rules. Once they are propitiated they must give the boon; once they give the boon they cannot withdraw it. But god and demons are controlled by Truth. Truth alone will triumph (Satyameva Jayate).


3.The third message we get is that the methods employed by demons and seers for doing penance requires utmost concentration. Once a student gets that much concentration he succeeds in his studies. Once an aspirant practise that much concentration and involvement in the task he or she undertakes, definite success is assured.

  1. The eleven types of penance gave stuff for modern comics like Superman, Spiderman, Phantom, Tarzan and Harry Potter.

–Subham —



Never Lose Hope! (Post No.2543)

two pillars

Compiled by London swaminathan


Date: 15  February 2016


Post No. 2543


Time uploaded in London :–  9-53 AM


( Thanks for the Pictures  ) 




(for old articles go to OR; contact



Escape may lie between this pillar and that!


An innocent man was condemned to death by an unjust governor, and when the executioner had bound him to a pillar and was about to cut off his head, the victim begged he might be bound to the next pillar instead.


The executioner laughed at him, saying “what can you hope to gain so brief an interval? You might just as well let me finish my job.”

But eventually he gave way to the man’s entreaties; and while he was engaged in untying him and fastening him to the next pillar, the king chanced to pass by and asked the meaning of the large crowd that had gathered. On being told, he sent for the condemned man, who was able to convince him of his innocence, and so escaped death.




May God always bless us with such evil!

A pious man bought a cow in the market and set out for his home. He was followed by a thief who planned to steal his cow. On the way the thief fell in another man who revealed himself as a demon who planned to take the pious man’s life.


As they drew near to the latter’s house, where the cow was now tied up, it occurred to the thief that if the demon killed the pious man first, his family may be aroused, and it would be impossible to steal the cow. At the same time the demon thought that, f the thief stole the cow first, the pious man would be awakened by the bellowing, and so would escape death.


Each began to ask the other to wait and take the second place, and eventually they came to blows. The thief began to shout, ‘O Pious man, here is a demon who has come to take your life!’ while the demon shouted back ‘O Pious man, here is a thief who has come to steal your cow!’


In the end the man and his family were aroused, the thief and the demon took to their heels, and the pious man prayed, “May God always bless us with such evil” for the benefit of his family.


999 Prisoners + One Poet

Eight Anthologies (Ettu Tokai) and Ten Long Poems (Pathu Pattu) were composed during Tamil Sangam period. These 18 books are collectively known as Sangam Literature. Sangam poets lived in the first few centuries of modern era. Sangam poetry is predominantly secular in character but consists of lot of references to Hindu epics and mythologies. Of the Ten Long Poems known as Pathu Pattu in Tamil, Tiru-muragatrup-padai is a religious work. It is attributed to poet Nakkirar who headed the Third Tamil Sangam (Tamil Academy). He had composed a secular poem ‘Nedunal Vaadai’ in the Ten Long Poems.


Nakkirar was the most controversial poet of the period. There are many legends which project him as a revolutionary poet. He challenged Lord Shiva at one time according to a popular legend. The story behind this Long Poem Tiru Murugatrup Padai is also equally interesting. It is a story of a demon who imprisoned 999 people and was looking for the last one to offer them in a big sacrifice. The source for this story is a passing reference in Tiruppugaz composed by poet Arunagirinathar of fifteenth century. But Nakkirar lived at least 1200 years before him.


One day Nakkirar was doing Shiva Puja (offering to Lord Shiva). A strange incident distracted him from the Puja. A leaf from the nearby tree fell into water and half of the leaf was in the water and the other half was on land. The water half became a fish and the land half became a bird and each one was pulling the other. Nakkirar stopped the Puja and watched this. At that time a demon appeared and caught hold of Nakkirar for violating the rules of the Siva Puja. The demon took him to a cave, where he saw 999 detainees. They started crying as soon as they saw Nakkirar. The poet was puzzled. Then the detainees in the cave explained to him that that they were happy inside the cave because the demon fed them very well until today. But they were told that the day the prisoner’s strength goes up to 1000 they will be sacrificed and eaten. Nakkirar was the thousandth prisoner.

Nakkirar was upset when he heard the story. He thought Lord Skanda/ Murugan can alone save them at times like this. So he composed Tirumurukatruppadai in praise of Lord Skanda/Murugan. When he recited this poem Lord Skanda appeared before them and killed the demon. All the 999 prisoners were released and they were very happy. This story is authenticated by Tiruppugaz.


We have one such story in Mahabharata about a squirrel with half of its body gold and the other half normal grey. It appeared at Dharmaputra’s Yagna (Fire sacrifice) to test the effect of the Yagna. Probably this episode gave birth to the story of half fish and half bird. Tiru Murugatrup Padai is a beautiful poem running to 317 lines. It describes the beauty and sanctity of six famous centres of Skanda/Murukan worship in Tamil Nadu. Atruppadai poems belong to a particular genre, where in one poet who has received voluminous gifts from a patron, guides another poet to him. But in the Tiru Murukatru Padai, the poet guides others to Lord Murukan.


The poem is regarded as part of canonical literature of Saivism. It is included in the Eleventh Tirumurai. Devotees of Lord Murukan or Skanda  recite this poem with great reverence and devotion.


Tamil Reference for the story from Tiruppugaz:

மலைமுகம் சுமந்த புலவர் செஞ்சொல் கொண்டு

வழி திறந்த செங்கை வடிவேலா: