Post No. 10,654

Date uploaded in London – –    12 FEBRUARY   2022         

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Neither in the Indus Valley Civilization nor in the Rig Veda we come across purdah or veil that covers face and head.

Neither in 2000 year old Sangam Tamil literature nor in Sanskrit literature we see face veil or Purdah

All the Temple statues and paintings are semi nude; no veil; we see only bra and covering clothes from waist to foot.

2300 year old sculptures in Buddhist centres Barhut, Sanchi and Amaravati show beautiful ladies without face veil.

The only thing on women’s head is some crown or diadem. In all statues or idols of South Indian goddesses, we see this. Even in the Indus valley one with lot of necklaces, a Mother Goddess, wears a crown/ or headgear in a crude form.

Some people have pointed out that something like a veil is referred to in 8-33-19 and 10-85-30 of the Rig Veda.

In the footnote to 8-33, it is clearly told they referred to one named Asangan was cursed to become a woman and she became a man again. A strange story indeed. In that context the garment is spoken of. Griffith translated it as VEIL and the general meaning of veil is ‘that which conceals, covers’. Only in the context of Muslim women, it means a face cover.

It is a known fact that Muslim women who lived in desert conditions of North Africa and Middle East covered their faces to protect them from sand storms. Muslims in Turkey and several other countries including Bangladesh, Pakistan and Indonesia did not wear veil. Now only fanatical religious leaders force them to put on veil. Even in Iran we saw it only after revolution under Khomeini.

With the background of 2300 year old sculptures, paintings and 4000 year old Indus Valley clay figures we can boldly say Hindus never worn anything like face cover or head cover.

After Muslim invasion in 8th century, North Indian women started covering their head and if necessary their faces to protect their honour.

Bharatiyar ,the greatest of the modern Tamil poets, criticised face veil as the custom of Delhi Turks. Tulukkan or Tuurkkan is the Tamil word for a Muslim. R=L change is universal

Here is what Bharati said:-




The liana waist and the jutting breast

Are to be veiled, as Sastras so prescribe

2.By veiling the breast and liana -waist

Beauty is not under a Bushel hid;

Amorous art is not taught by word of mouth

Can love flourish behind a veiled visage?

3.’Noble are Aryan customs’ you say

Did ever Aryan dames their faces veil?

Having met more than once and love exchanged

Wherefore this coy persistence- all formal?

4.Who will then dare essay, me to obstruct

If by force I pluck the veil from your face?

Of what avail is pretension idle?

Can ever rind of fruit the eater defy?

–Translation by Dr T N Ramachandran from Tamil

One may wonder why did poet Bharati describe his imaginary lady love Kannamma with a veil? The whole poem is against veil ; perhaps he wanted to boldly attack veil under some disguise. He was disgusted to see Hindu women in North India  covering their head with sari. He lived in Kasi/ Varanasi for some time, and he had widely travelled in North India.

Bharati knew that Hindu women wore it because of Muslim atrocities against Hindu women. Bharatiyar described all these atrocities in two long poems on Guru Govinda Simhan and Veera Sivaji in Tamil.

Rig Vedic references from 8-33-19 and 10-85-30 are not about face veil or head cover. Rig Veda gives three words for dress worn by people

Vaasaas 1-115-4; 7-72-2

Adhivaasas 1-140-9; 10-5-4

Atka or drapi or uttariya , later days sipra  5-54-11, 6-172, 8-7-25

This was called usnisa or pugri in later times.

They can be broadly classified as upper garment, lower garment/ loin cloth and Usnisa, a turban or a diadem or a crown in kings and gods.

Rig Veda Mandala 8 Hymn 33-17/19

1. WE compass thee like waters, we whose grass is trimmed and Soma pressed.
Here where the filter pours its stream, thy worshippers round thee, O Vṛtra-slayer, sit.
2 Men, Vasu! by the Soma, with lauds call thee to the foremost place:
When comest thou athirst unto the juice as home, O Indra, like a bellowing bull?
3 Boldly, Bold Hero, bring us spoil in thousands for the Kaṇvas’ sake.
O active Maghavan, with eager prayer we crave the yellow-hued with store ol kine.
4 Medhyātithi, to Indra sing, drink of the juice to make thee glad.
Close-knit to his Bay Steeds, bolt-armed, beside the juice is he: his chariot is of gold.
5 He Who is praised as strong of hand both right and left, most wise and hold:
Indra who, rich in hundreds, gathers thousands up, honoured as breaker-down of forts.
6 The bold of heart whom none provokes, who stands in bearded confidence;
Much-lauded, very glorious, overthrowing foes, strong Helper, like a bull with might.
7 Who knows what vital ower he wins, drinking beside the flowing juice?
This is the fair-checked God who, joying in the draught, breaks down the castles in his strength.
8 As a wild elephant rushes on this way and that way, mad with heat,’
None may compel thee, yet come hither to the draught: thou movest mighty in thy power.
9 When he, the Mighty, ne’er o’erthrown, steadfast, made ready for the fight,
When Indra Maghavan lists to his praiser’s call, he will not stand aloof, but come.
10 Yea, verily, thou art a Bull, with a bull’s rush. whom none may stay:
Thou Mighty One, art celebrated as a Bull, famed as a Bull both near and far.
11 Thy reins are very bulls in strength, bulls’ strength is in thy golden whip.
Thy car, O Maghavan, thy Bays are strong as bulls: thou, Śatakratu, art a Bull.
12 Let the strong presser press for thee. Bring hither, thou straight-rushing Bull.
The mighty makes the mighty run in flowing streams for thee whom thy Bay Horses bear.
13 Come, thou most potent Indra, come to drink the savoury Soma juice.
Maghavan, very wise, will quickly come to hear the songs, the prayer, the hymns of praise.
14 When thou hast mounted on thy car let thy yoked Bay Steeds carry thee,
Past other men’s libations, Lord of Hundred Powers, thee, Vṛtra-slayer, thee our Friend.
15 O thou Most Lofty One, accept our laud as nearest to thine heart.
May our libations be most sweet to make thee glad, O Soma-drinker, Heavenly Lord.

16 Neither in thy decree nor mine, but in another’s he delights,—
The man who brought us unto this.

17 Indra himself hath said, The mind of woman brooks not discipline,
Her intellect hath little weight.

18 His pair of horses, rushing on in their wild transport, draw his car:
High-lifted is the stallion’s yoke.

19 Cast down thine eyes and look not up. More closely set thy feet. Let none
See what thy garment veils, for thou, a Brahman, hast become a dame.

नहि षस्तव नो मम शास्त्रे अन्यस्य रण्यति |
यो अस्मान्वीर आनयत ||
इन्द्रश्चिद घा तदब्रवीत सत्रिया अशास्यं मनः |
उतो अह करतुं रघुम ||
सप्ती चिद घा मदच्युता मिथुना वहतो रथम |
एवेद धूर्व्र्ष्ण उत्तरा ||
अधः पश्यस्व मोपरि सन्तरां पादकौ हर |
मा ते कषप्लकौ दर्शन सत्री हि बरह्मा बभूविथ ||

nahi ṣastava no mama śāstre anyasya raṇyati |
yo asmānvīra ānayat ||
indraścid ghā tadabravīt striyā aśāsyaṃ manaḥ |
uto aha kratuṃ raghum ||
saptī cid ghā madacyutā mithunā vahato ratham |
eved dhūrigvedaṛṣṇa uttarā ||
adhaḥ paśyasva mopari santarāṃ pādakau hara |
mā te kaṣaplakau dṛśan strī hi brahmā babhūvitha ||



In South Indian weddings the bride and bride groom must play competition like games in the evening on the wedding day. It is called NALUNGU. Probably this is absent in North Indian weddings. So to surprise the bride groom, they decorate and dress up the bride nicely and put a curtain between the bride and bride groom. After a great suspense it is removed, and the bridegroom will be stunned at the beauty of his bride. He has seen her before several times, but not dressed as a bride. So to make it a memorable moment they introduced a veil or a curtain. Otherwise, it was never a part of Hindu women’s dress until the Muslim invasion; we know the famous story of Padmini and Aladdin Khilji. Just to protect her honour Chittor Rani Padmini  entered fire with hundreds of her girlfriends and servants.

Last but not the least, 3000 year old Egyptian, Greek, Roman statues of females did not wear veil.


 tags- Purdah, Veil, Muslim, Women, Bharati, Rig Veda, Indus valley



Post No. 10,635

Date uploaded in London – –    6 FEBRUARY   2022         

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Twenty five years ago French scholar Jean Le Mee produced a book with selected Rig Vedic hymns and pictures on every page for every mantra. He gave a beautiful introduction to the Rig Veda and Sanskrit language. I give below only first few pages of the book.



tags- Rig Veda, Jean Le Mee, Beautiful, Introduction, Pyramids , 



Post No. 10,316

Date uploaded in London – –   9 NOVEMBER  2021         

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From 13th October 2013 until 13th September 2017 , I wrote four articles about the Universal Prayers in the Vedas. Even before the Charter of the League of Nations said it, even before the Charter of the United Nations Organisation said it, Hindus said it !!!!

Said what?

Let there be peace in the world.

Let us be united.

Let the environment be pure and helpful to us!!

Some days back, after completing reading 10,552 mantras in the 1028 hymns of the Rig Veda, I entered into the Ocean of Atharva Veda.

Oh my God! Surprise! Surprise!

There I found another Universal Anthem.

All these are said and sung by our Rishis/ Seers thousands of years ago!

Even the half baked ‘scholars’ of the Western World date the Atharva Veda 1000 BCE and Rig Veda 2000 BCE. But the world’s greatest writer, greatest compiler Veda Vyasa who did an amazing feat of bringing all the 20,000 mantras together in the Four Vedas in four books say that he did it before 3102 BCE. So Hindus believe that he existed 5150 years before our time and he spread the Vedas from his days.

Hindus praise him as another Avatar of Vishnu and all sects of Hindus accept him as Guru and celebrate Vyasa Purnima as Guru Purnima in July every year. He was such an amazing organiser, selected four of his best students, and entrusted the work of spreading the Vedas by word of mouth. Another great wonder!

All the 20,000 mantras are spread by word of mouth in veda pata salas (Vedic Schools) and Shankara Mutts. His other great feat of writing 200,000 lines in Mahabharata including Bhagavad Gita’s 1400 lines is known to everybody. What an amazing brain!


Just read these prayers. Then you will agree with me that the Vedas must be protected, Vedas must be recited, and Vedic priests must be saluted and honoured.

If you have more time read my old articles (links are at the end of this article).

This is what I found a few days ago in Atharva Veda:



Freedom from hate I bring to you, concord and unanimity.
  Love one another as the cow loveth the calf that she hath borne.

2.One-minded with his mother let the son be loyal to his sire.
  Let the wife, calm and gentle, speak words sweet as honey to her   lord.

3.No brother hate his brother, no sister to sister be unkind.
  Unanimous, with one intent, speak ye your speech in friend-

4.That spell through which Gods sever not, nor ever bear each
   other hate,
  That spell we lay upon your home, a bond of union for the

5.Intelligent, submissive, rest united, friendly and kind, bearing
   the yoke together.
  Come, speaking sweetly each one to the other. I make you one-
   intentioned and one-minded. 

6.Let what you drink, your share of food be common together,
   with one common bond I bid you.
  Serve Agni, gathered round him like the spokes about the
   chariot nave.

7.With binding charm I make you all united, obeying one sole
   leader and one-minded.
  Even as the Gods who watch and guard the Amrita, at morn and
   eve may ye be kindly-hearted.


FOLLOWING IN MUIR’S TRANSLATION (AV canto/book 3, hymn 30)

1. Like-heartedness, like-mindedness, non-hostility do I make for you; do ye show affection the one toward the other, as the inviolable [cow] toward her calf when born.

2. Be the son submissive to the father, like-minded with the mother; let the wife to the husband speak words full of honey.

3. Let not brother hate brother, nor sister sister; becoming accordant , of like courses, speak ye words auspiciously

4. That incantation in virtue of which the gods do not go apart, nor hate one another mutually, we perform in your house, concord for [your] men

5. Having superiors (jyā́yasvant), intentful, be ye not divided, accomplishing together, moving on with joint labor (sádhura); come hither speaking what is agreeable one to another; I make you united (sadhrīcī́na), like-minded.

6. Your drinking (prapā́) [be] the same, in common your share of food; in the same harness (yóktra) do I join ⌊yuj⌋ you together; worship ye Agni united, like spokes about a nave.

7. United, like-minded I make you, of one bunch, all of you, by [my] conciliation; [be] like the gods defending immortality (amṛ́ta); late and early be well-willing yours.










–R.V.10-191 3,4

RIG VEDA 10-191 (Last Hymn in the RV)

संस॒मिद्यु॑वसे वृष॒न्नग्ने॒ विश्वा॑न्य॒र्य आ ।

इ॒ळस्प॒दे समि॑ध्यसे॒ स नो॒ वसू॒न्या भ॑र ॥ १०.१९१.०१

सं ग॑च्छध्वं॒ सं व॑दध्वं॒ सं वो॒ मनां॑सि जानताम्

दे॒वा भा॒गं यथा॒ पूर्वे॑ संजाना॒ना उ॒पास॑ते १०.१९१.०२

स॒मा॒नो मन्त्रः॒ समि॑तिः समा॒नी स॑मा॒नं मनः॑ स॒ह चि॒त्तमे॑षाम्

स॒मा॒नं मन्त्र॑म॒भि म॑न्त्रये वः समा॒नेन॑ वो ह॒विषा॑ जुहोमि १०.१९१.०३

स॒मा॒नी व॒ आकू॑तिः समा॒ना हृद॑यानि वः ।

स॒मा॒नम॑स्तु वो॒ मनो॒ यथा॑ वः॒ सुस॒हास॑ति ॥ १०.१९१.०४



Kanchi Paramacharya has beautifully summarised the Vedas in his Maitrim Bhajata song, sung at the United Nations by M S Subbulakshmi, that reverberated in the sky, land and ocean on that day, still echoing through the caves and mountain peaks of the Himalayas.

Vedic Prayers | Tamil and Vedas › tag › vedic-prayers

13 Sept 2017 — Their prayers are echoed in simple Sanskrit and Tamil hymns of today. … Sons, long life, wealth and victory over enemies are frequent …

Where is peace? | Tamil and Vedas › tag › where-is-peace

13 Oct 2013 — Hindus always pray for peace for everyone in the world. The prayer for sharing all that is good … Most of the prayers for the common good.

Hindus are the Pioneers of National Anthems | Tamil and Vedas › 2014/04/26 › hindus-are-th…

26 Apr 2014 — Better than National Anthem: “The concluding sukta of the Rig Veda contains a hymn that should be regarded having a higher significance than the …

Vedic Hymn — better than National Anthems! | Tamil and Vedas › 2014/04/17 › vedic-hymn-…

17 Apr 2014 — Compiled by London Swaminathan Post no.— 985; Dated 17th April 2014. Hindus’ Views on Vedas It has become a fashion among Indian scholars …


tags – Universal, Prayers, Anthems, Rig Veda, RV 10-191, AV.3-30, Atharva Veda, Unity, Peace



Post No. 10,295

Date uploaded in London – –   3 NOVEMBER  2021         

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After reading all the 1028 hymns and 10,552 mantras in the Ten Books/Mandalas in the RIG VEDA, the oldest book in the world, the oldest anthology in the world, I came to find an amazing unity in it. I only gave it a cursory reading, not studying. Even Rishi Bharadwaja gave up after three hundred years (in three births) when he came to know what he read was only the size of a stone in the Himalayas. We can compare it to Isaac Newton’s famous quotation of picking pebbles on the shore of mighty ocean:-

“I do not know what I may appear to the world, but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me” -Isaac Newton .

Even if someone does not believe that these hymns were ‘heard’ (Sruti= that which is heard)  like radio waves, even if someone does not believe that these mantras were ‘seen’ by the seers (Mantra Dhrsta= those who see mantras), one would be struck with amazement in the unity produced by about 450 poets.

Like Sangam Tamil literature poems, which were composed by 450 poets, several thousands of years after the Rig Veda, it would have taken more than 300 year for the Rig Vedic composition. Even Anti Hindu sceptical scholars now estimate the mantas were composed in a period of 500 years between 1500 and 2000 BCE.

Sangam Tamil literature came about 2000 years ago and the Rig Veda came about 6000 years ago according to Herman Jacobi and Bala Gangadhara Tilak. Genuine scholars date it before 4000 years ago on the basis of discovery of River Sarasvati below the surface of earth.

I will just give the things I have discovered in bullet points :-

1.INDRA- Indra is seen from the beginning of Rig Veda to the end of Atharva Veda covering 20,000 Vedic Mantras. He dominates in the 10,000 verses of Rig Veda. The meaning is Leader, King or Thunder/Lightning

2.SOMA-The Mysterious and Magical herb Soma is in the Rig Veda and other Vedas as well. This is the source for Ayur Veda.

3.INDRA= BULL- We see lot of Bull seals in the Indus Valley but not a single Cow seal. Indra is described as a Bull throughout the Vedas and  he is always Victorious, His arch enemies Vrtra, Ahi and Sushna figured in all the Vedas, particularly in Rig Veda. Even westerners agree that this is about Natural forces described as demons by the Vedic Rishis.

4.HORSE and CHARIOT- Through out the Vedas two tawny coloured horses of Indra are described. A lot of references refer to speedy Chariots and Races. That means there should be pukka roads in those days! It reminds us again the broad streets of Harappan Civilization

5.FRIENDS – I was thrilled to see that all the Gods were called Friends by the Vedic Rishis. They used the term Comrades for their colleagues! They say Come on Comrades, Let us do it. They say they have come to pray for their friends! They say Indra you are so and so’s friend; I am your friend; so please do me this favour!

6.PATI, MATI, VATI- this is a linguistic wonder! Until this day Hindus use it throughout Asia. Male names end with Pati (Uma pati, Lakshmi Pati, Ganapati, Brhaspati, Vachaspati etc) Female names end with Vati or Mati (Par Vati, Saras Vati, Indu Mati, Chanrdra Mati etc) .Even rivers which are considered feminine have this Vati suffix. Amazing to see it throughout South East Asia . Even today my friends have these Pati, Mati, Vati suffixes in their names. Vedas are very much alive in our genes! From Himalayas to Pacific ocean Mati, Pati and Vati are used.

6.Number Symbolism- Scholars struggle to cope up with numbers in the Vedas. Everywhere Number SEVEN is there. They have to give different interpretations everywhere. As a practising Hindu in London I use Number Seven everyday in the morning Mantra and Evening Mantra called Sandhyavandana ( Sorry to say I miss the midday mantra). Everyday I recite Seven Rishi names, Seven Prosody (Grammar) terms and Seven Vedic Deity names. When I was in India, I used to recite RSS Pratasmaran in RSS shakas in the morning where 7 rivers, 7 mountains, 7 holy cities etc occur. Interestingly Number 7 and Number 3 are more in Harappan seals.

7.Nine + Ninety- For some reasons Vedic Rishsis say 9+90 rivers, 9+90 forts etc. Nobody knows why. But it is throughout the RV (abbreviation for Rig Veda)

8. DECIMAL NUMBERS – Hindus invented the decimal numbers. Number 100 and 1000 used hundreds of times in the RV.

9. HUNDRED YEAR LIFE- Another wonder is Man’s life is fixed for 100 years throughout the Four Vedas. Most interestingly I do recite this 100 year life Mantra everyday. All good Brahmins do it every day. In the Bible we find only one reference to 100 year life. It looks like ancient Hindus were the healthiest community in the world. I have separately given the list of saints who lived 120 years and who lived 300 years.

10.MIRACLES:- Wherever Asvin Twins are praised their long list of amazing miracles are spoken of. This is also found throughout the RV. I urge everyone to start reading Asvini deva hymns and Visvdeva hymns. You will come across a lot of miracle stories

11.THREE GODDESSES- Throughout the RV we come across Apri Hymns where they praise Ila, Bharati and Sarasvati. This shows they valued Goddesses unlike Semitic religions. In Semitic religions we find only Male Gods. Now Hindus worship the same three as Durga Lakshmi and Sarasvati- Amazing Unity and Amazing continuity.

12.Mudra/Signature: In most of the verses we get singer’s name in the last or in the middle mantras. This was continued by music composers until this day. After Vedic Rishis I found it in the Tamil Thevaram, Divya Prapandha Verses. In Bhakti compositions we find it from Jayadeva’s Ashtapati. WE don’t see anywhere in the world. Only Sanskrit and Tamil have this Mudra or Signature ; Meera, Kabhir Bhajan have these names or signatures in their compositions. From Rig Veda we use it until this day ; Amazing continuity.

13. Manu- Word ‘Man’ came from the first man MANU. His name is there everywhere in the Rig Veda.   No man in the world can speak without a Sanskrit word. At least a few words will be there in anyone’s speech. Vedic Sanskrit has spread to such an extant. There is no Tamil book without a Sanskrit word. No Indian can speak a language without a Sanskrit word. If thy want to say my friend had a heart operation they had to use HRT/ heart, the root in the RV!

It is a long list , I am afraid. I will continue in the next article.

To be continued……………………….

tags- amazing unity, Rig Veda, Amazing continuity


Natya shastra Dove Mudra 


Post No. 10,286

Date uploaded in London – –   1 NOVEMBER  2021         

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The word for dove or pigeon is Kapotah in Sanskrit; Puravu or Puraa in Tamil. In the 2000 year old Tamil literature we come across this bird in at east 75 places. It is associated with arid land in Tamil literature. Though the description of arid land is horrible we don’t see any bad omen linked  to dove. But in the Rig Veda , the oldest book in the world, we see a strange reference to this bird linking it with death.  In another image in the same Veda, we see its loving nature. Modern symbolism shows it as a bird of peace. Wherever peace is spoken they show White Pigeon. They release pigeons to show that they love peace. Britain issued a coin with pigeon bringing olive leaves to commemorate the 50th anniversary of the end of Second World War.

Wisdom Dictionary, the best source for researchers gives thirty meanings of Dove or Pigeon in different areas such as Natya shastra, Ayur Veda, Architecture and Zoology. But we rarely see its association with death. Kapotah was the name of a clan and name of a seer as well. Even the Rig Vedic verse in the tenth Mandala 10-163 is named after a seer known as Mr Dove or Mr Pigeon.

I will give the two mantras in the Rig Veda where pigeon is referred to and my comments on it:

देवा॑: क॒पोत॑ इषि॒तो यदि॒च्छन्दू॒तो निॠ॑त्या इ॒दमा॑ज॒गाम॑ । तस्मा॑ अर्चाम कृ॒णवा॑म॒ निष्कृ॑तिं॒ शं नो॑ अस्तु द्वि॒पदे॒ शं चतु॑ष्पदे ॥

devāḥ kapota iṣito yad icchan dūto nirṛtyā idam ājagāma | tasmā arcāma kṛṇavāma niṣkṛtiṃ śaṃ no astu dvipade śaṃ catuṣpade ||

“O gods, let us worship for that, desiring which the pigeon sent as Nirṛti‘s messenger, has come to this(ceremony); let us make atonement, may prosperity be given to our bipeds and quadrupeds.” 10-165-1

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The pigeon: an allusion to misfortune


ऋ॒चा क॒पोतं॑ नुदत प्र॒णोद॒मिषं॒ मद॑न्त॒: परि॒ गां न॑यध्वम् । सं॒यो॒पय॑न्तो दुरि॒तानि॒ विश्वा॑ हि॒त्वा न॒ ऊर्जं॒ प्र प॑ता॒त्पति॑ष्ठः ॥

ṛcā kapotaṃ nudata praṇodam iṣam madantaḥ pari gāṃ nayadhvam | saṃyopayanto duritāni viśvā hitvā na ūrjam pra patāt patiṣṭhaḥ ||

“(Praised) by our hymn, O gods, drive out the pigeon, who deserves to be driven out, exhilarated (by our oblation), bring us food and cattle, dissipating all our misfortunes; abandoning our food, may the swift(pigeon) fly away.” 10-165-5

In between 10-165-1 and 10-16-5 we have three more mantras referring to pigeon in the same tone.

“May the bird sent to our dwellings, the pigeon, be auspicious, O gods, and void of offence, so that the wise Agni may approve of our oblation, and the winged weapon (of mischief) depart from us.” 10-165-2

“May the winged weapon (of mischief) do us no harm; he takes his plural ce upon the touchwood, the seat of Agni; may prosperity attend our cattle and our people, let not the pigeon, gods, do us harm in this (dwelling).” 10-165-3

All these mantras dub pigeon or dove as a bird of bad omen.

In the footnote for the Rig Vedic mantra Ralph T H Griffith adds an interesting note:

A dove, regarded as an ill-omened bird and the messenger of death, has flown into the house. Similarly in North Lincolnshire,

If a pigeon is seen sitting on a tree, or comes into the house, r from being wild suddenly becomes tame, it is Sign of Death, Notes and Querries, 8-382


Kindness of Dove

Contrary to this hymn, Seer/Rishi Sunashepa Angirasa paints a different picture in RV 1-30-4

अ॒यमु॑ ते॒ सम॑तसि क॒पोत॑ इव गर्भ॒धिम् । वच॒स्तच्चि॑न्न ओहसे ॥
अयमु ते समतसि कपोत इव गर्भधिम् । वचस्तच्चिन्न ओहसे ॥
ayam u te sam atasi kapota iva garbhadhim | vacas tac cin na ohase ||

“This libation is (prepared) for you; you approach it as a pigeon his pregnant (mate), for on that account do you accept our prayer.” A Tamil poet also refers to it. Male dove fans a female dove because the weather is hot !


My Comments

Only when a pigeon appears suddenly in an unusual place, then it is considered a bad omen. Hindus considered anything impure that comes to a sacred place a bad omen. Even if a dog entered the place of Fire Sacrifice then they hated it. 2000 year old Sangam Tamil literature described Brahmin Street as a place where no dog or cock enters. Such a purity was maintained in places where they did fire sacrifice in every house thrice a day!

In short ,they did not consider dove as a bird omen in normal circumstances.

Story of Sibi Chakravarthi

The story of Emperor Sibi is in Mahabharata. When a dove took refuge in him, the eagle that chased it for food demanded back its natural prey. But Sibi said that he had to give shelter to anyone who came as a refugee and came to offer his whole body to the eagle . First, he cut a part of his body and put it n the balance to give the weight of flesh equal to the weight of the dove. But it was never balanced despite repeated attempts. Then he himself climbed the balance to give flesh ‘weight for weight’. Then the whole scene changed. The dove appeared as Agni, Lord of Fire , and the Eagle appeared as Indra , Chief of Heaven. This story is referred to in Sangam literature and later Silappadikaram as well Choza kings boasted that they were the descendants of that great emperor Sibi.

There is another story in the epic where two doves sacrificed their lives in the fire for the sake of a hungry hunter. All such stories in the Hindu epics and Hindu fables of Panchatantra show that doves are lovable birds.

In Sangam Tamil Literature

I give some examples from 2000 year old Tamil Sangam Books:

In Akananuru poem 17, a fine contrast is drawn between three pictures, one of an arid tract, another of a  quiet home in which the heroine lights up the lamps when the doves call to their mates,  and another of a small fertile hill with Kutalam flowers of fragrant smell and a canopy of clouds

In Akananuru poem 2, we see couple of doves fly far away with terror in gusty wind.

In Kuruntokai poem 79, the female doves perching on the Omai tree call their mates with a sorrowful voice

In Kuruntokai poem 174, the ripe seeds of the Kalli trees burst open and scares away the happy pair of pigeons perching on the branches.

In Narrinai poem 305, again we see a dove perching on the Nocci tree calls to its mate in a very clear voice and expresses some grief in it.

In Akananuru poem 287, the waving aerial root of a banyan tree frightens away the doves .

In Palaikkali of Kalittokai (verse 10) we see a male dove is fanning and comforting a female dove in hot weather condition.

One more interesting reference is in Pattinappalai of Sangam Period where the poet Kadiyaloor Uruththiran Kannanar (Mr Rudraksha) says doves eat stones. I saw a recent video in You Tube where a gentleman powders the red stones and feeds the doves. Hundreds of pigeons competing with one another, eat it happily. This helps them in digestion they say. Though this might have been noticed by many others a Tamil poet has documented it in his poem 2000 years ago!

Apart from these , we have passing reference to doves along with other birds. So the picture we get is doves are in pairs or one calling the other which shows mutual love.

Doves and pigeons in other cultures are already described in many websites.  But the Hindu view of doves and pigeons is not dealt with in detail. Wisdom library gives 30 references and Sangam and later Tamil literature give at least 75 references. We have enough materials to write an encyclopaedia on Doves in Hindu Literature.

Kapota- Dove- Asana


 Tags- Pigeon, Bad omen, Rig Veda, Eating stones, Tamil literature, Love, Peace



Post No. 10,273

Date uploaded in London – 29 OCTOBER  2021         

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this is a non- commercial blog. Thanks for your great pictures.,

What is here is found elsewhere – What is not here is nowhere”

This is what Veda Vyasa said about Mahabharata. Now after reading all the 10,552 mantras of Rig Veda, the oldest book in the world, I can say the same about Rig Veda.

Physiology lesson is taught in One Hymn! I have never found such a poem in Tamil in Sangam literature, so called secular poems! But many thousand years ago one seer by name VIVIRIHANAN named nearly 27 body parts and tried to keep them healthy.

I see many significant points here:

Western ‘scholars’ called Hippocrates the ‘Father of Medicine’. Now those people themselves corrected their own old encyclopaedias and said neither he wrote all that is attributed to him, nor he is the first one to talk about medicine.  Even Susruta and Charaka never claimed themselves as Father of Medicine. They lived well before Hippocrates of Fourth century BCE. All our people were honest to recall the names of their predecessors as well.

Next point is I still wonder how come they recited all the body parts and kept it intact for thousands of years by word of mouth.

Even the 2000 year old Sangam Tamil poem Kurinjippattau sung by a Brahmin poet by name Kabila, where we find 99 flower names at one go was ‘written’ at least 1500 years ago. But this poem was not written until recently. That too written things are not used by brahmins. They still memorise it from their Gurus. I met one such great man Sri Singara Subrahmanya Sastrigal of Kuthanoor who memorised full Rig Veda and received honours from Kanchi Shankaracharya.

The next point is many of the body parts are used by many language speakers even today including European languages. Heart, Nose are a few examples.

The fourth point is it belongs to Kavacham (armour/shield) genre. It acts as body armour and protect one from all sickness. We see such Kavasams in Tamil, but yet they do not recite all the parts found here.

There are many kavasams available in Sanskrit such as Indrakshi Kavasam, Sivakavasam etc. they are of very late compositions and very long compared to this six mantras of RV10-163

And this has a refrain at the end ‘yakṣmaṃ śīrṣaṇyaṃ mastiṣkājjihvāyā vi vṛhāmi te’ from all thyself, from top to toe, I drive thy malady away. ||

. We see such poems in Rig Veda where the last line is repeated. Now this is followed in popular Bhajans and Carnatic and Hindustani music compositions. That means the Vedic custom is continued.


Placebos work for believers

Latest research shows that placebos do beneficial things for a patient. It helps one psychologically and keeps one’s mental health in good condition. Real medicines may help you physically. Again unless you believe, placebos wont work . These mantras boost the confidence of the patients. And ancient doctors gave the patients actual medicine along with such mantras.

We have enough evidence in Rig Veda and Atharva Veda for the herbal treatment. Moreover Hanuman’s bringing Sanjeevani Parvata shows that they believed in herbal treatment.

Dictionary says


Placebo is a medicine or procedure prescribed for the psychological benefit to the patient rather than for any physiological effect..

placebo effect

a beneficial effect produced by a placebo drug or treatment, which cannot be attributed to the properties of the placebo itself, and must therefore be due to the patient’s belief in that treatment.


Now to the hymn

In this short hymn with 12 lines one comes across 27 ++ body parts; if you delete the repeated last line in every mantra it is only a SIX line mantra!








8.Neck tendons


9.Breast bones











20.Knee caps







27.Top to Toe


Following is Griffith’s translation

1. FROM both thy nostrils, from thine eyes, from both thine ears and from thy chin,

     Forth from thy head and brain and tongue I drive thy malady away.

2. From the neck-tendons and the neck, from the breast-bones and from the spine,

     From shoulders, upper, lower arms, I drive thy malady away.

3. From viscera and all within, forth from the rectum, from the heart,

     From kidneys, liver, and from spleen, I drive thy malady away.

4. From thighs, from knee-caps, and from heels, and from the forepart of the feet,

     From hips from stomach, and from groin I drive thy malady away.

5. From what is voided from within, and from thy hair, and from they nails,

     From all thyself from top to toe, I drive thy malady away.

6. From every member, every hair, disease that comes in every joint,

     From all thyself, from top to toe, I drive thy malady away.

Rig Veda Mandala 10 Hymn 163

अक्षीभ्यां ते नासिकाभ्यां कर्णाभ्यां छुबुकादधि |
यक्ष्मं शीर्षण्यं मस्तिष्काज्जिह्वाया वि वर्हामि ते ||

गरीवाभ्यस्त उष्णिहाभ्यः कीकसाभ्यो अनूक्यात |
यक्ष्मं दोषण्यमंसाभ्यां बाहुभ्यां वि वर्हामि ते ||

आन्त्रेभ्यस्ते गुदाभ्यो वनिष्ठोर्ह्र्दयादधि |
यक्ष्मम्मतस्नाभ्यां यक्नः पलाशिभ्यो वि वर्हामि ते ||
ऊरुभ्यां ते अष्ठीवद्भ्यां पार्ष्णिभ्यां परपदाभ्याम |
यक्ष्मं शरोणिभ्यां भासदाद भंससो वि वर्हामि ते ||

मेहनाद वनंकरणाल लोमभ्यस्ते नखेभ्यः |
यक्ष्मंसर्वस्मादात्मनस्तमिदं वि वर्हामि ते ||

अङगाद-अङगाल लोम्नो-लोम्नो जातं पर्वणि-पर्वणि |
यक्ष्मंसर्वस्मादात्मनस्तमिदं वि वर्हामि ते ||

akṣībhyāṃ te nāsikābhyāṃ karṇābhyāṃ chubukādadhi |
yakṣmaṃ śīrṣaṇyaṃ mastiṣkājjihvāyā vi vṛhāmi te ||

ghrīvābhyasta uṣṇihābhyaḥ kīkasābhyo anūkyāt |
yakṣmaṃ doṣaṇyamaṃsābhyāṃ bāhubhyāṃ vi vṛhāmi te ||

āntrebhyaste ghudābhyo vaniṣṭhorhṛdayādadhi |
yakṣmammatasnābhyāṃ yaknaḥ plāśibhyo vi vṛhāmi te ||

ūrubhyāṃ te aṣṭhīvadbhyāṃ pārṣṇibhyāṃ prapadābhyām |
yakṣmaṃ śroṇibhyāṃ bhāsadād bhaṃsaso vi vṛhāmi te ||

mehanād vanaṃkaraṇāl lomabhyaste nakhebhyaḥ |
yakṣmaṃsarigvedaasmādātmanastamidaṃ vi vṛhāmi te ||

aṅghād-aṅghāl lomno-lomno jātaṃ parigvedaaṇi-parigvedaaṇi |
yakṣmaṃsarigvedaasmādātmanastamidaṃ vi vṛhāmi te ||


27 Similes in One Vedic Hymn! | Tamil and Vedas › 2012/08/18 › 27-similes-o…

18 Aug 2012 — 27 Similes in One Vedic Hymn! · 1.Sing like the two press-stones for this same purpose; come like two misers to the tree of treasure; · 2. Moving …

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27 Similes in One Vedic Hymn! By London Swaminathan. Rig Veda, the oldest religious book in the world, has beautiful poetry in it. The Vedas are records of ..


tags- body parts, RV 10-163, malady, Yakshmam, Human body, Physiology, Rig Veda



Post No. 10,264

Date uploaded in London – 27 OCTOBER  2021         

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this is a non- commercial blog. Thanks for your great pictures.,

(Partly Autobiography of London Swaminathan)

RIG VEDA is the oldest anthology in the world, oldest religious scripture in the world. Though I have been reading ‘about’ it for 60 years, I ‘read’ it fully in 2021.  I started ‘reading’ it on 28-4-2021 and finished it on 24-10-21. It took me nearly six months to ‘read’ it in Tamil (M R Jambunathan’s Translation). It contains over 1020 hymns and 10,552 mantras. Even the people who have ‘translated’ them added ‘we don’t understand, it is obscure, the meaning is not clear, probably it mans, perhaps the seer says. I only read it; not studied it or fully understood it. But it makes very interesting reading. I read it only one hour every day scribbling with pencil all through the pages.

I would tell all my friends to read it at least once. Please start with Asvins or Viswedevas; full of miracles and full of history. Reading is easy; for studying it or understanding it you need Hindu mindset. You need to be a Hindu in spirit, not necessary  religiously Hindu. Above all you must believe what Hindus believed at least 6000 years ago. That is the date given to the Rig Veda by Herman Jacobi and Bala Gangadhara Tilak. Max Muller gave it any date over 1500 BCE. Prof. Wilson and others dated it around 2000 BCE.

It has ten books. As you reach the final book (No.10), it becomes more interesting. A lot of subjects are discussed there. From Big Bang Theory to birds and animals in the forest. THE RV ends with a beautiful Nationaal Anthem for the UNO (united nations organisation)


BEAUTIFUL FOREST (RV 10-146 Aranyani)

As a nature lover, I have been reading books on Nature for the past 50 years. I started collecting stamps from very early age. Now at the age of 73, still I collect stamps. I was fascinated by the forest stamp issued in India in 1961. I used to look at it for hours along with the wild life stamps issued by India immediately after that in 1963.


Aranyak or Vanavasi by Bibhutibhushan Bandhyopadhyay

All our brothers used to read Vanavasi/Aranyak by Bibhutibhushan Bandhyopadhyay, Thekkadi Raja by M.P.Subhrahmanyan, Blackpanther of Sivanipalli by Kenneth Anderson etc and discuss them for hours and hours.

Then came Ziaudeen or Jiyawodeen into our life . He was a Forest Ranger in Thekkadi area and used to come to see my father V Santanam, News Editor, Dinamani, Madurai, to give his poems or stories to be published in Dinamani Sudar Weekly Supplement. He used to tell us all the adventures he did in the Periyar Dam area; we would listen to him for hours with open mouth in amazement. He used to tell how he escaped from a chasing elephant, how they saved a person from the python that tightened its grip on him, the leeches that stuck to his body sucking blood etc. In spite of this scary things, he encouraged us to visit him in the forest.

Unfortunately when I went to Thekkadi on my own several years after this I could only see some elephants at a distance, nothing else. To do RSS propaganda, I went to Kambam, from there to Kumuli and Thekkadi. When I visited Vedanthangal bird Sanctuary near Chennai, I could see only a few hundred birds, because I went there out of season. All due to over enthusiasm.

Malgudi Days of R K Narayan (in India) and BBC documentaries (in UK from 1987) also made me to stick to TV like a leech.

So the stamps and books on Nature hooked me to forests and plants. This made me to take Botany as major subject in my B.Sc course in Madurai University.

Then came the poems of William Wordsworth Daffodils and The Tables Turned. I memorised them and recited them so many times. When I recited it in my dream, my family listened to it and laughed and gave me the nick name ‘Daffodils’! I knew only about it when I woke up in the morning.


Now to Rig Veda Forest Poem (RV 10-146 Aranyani)

With this background, I read the poem on Aranyani in the Rig Veda a few days back.

Here is the poem:- Ode to Forest Goddess

1. GODDESS of wild and forest who seemest to vanish from the sight.

     How is it that thou seekest not the village? Art thou not afraid?

2. What time the grasshopper replies and swells the shrill cicala’s voice,

     Seeming to sound with tinkling bells, the Lady of the Wood exults.

3. And, yonder, cattle seem to graze, what seems a dwelling-place appears:

     Or else at eve the Lady of the Forest seems to free the wains.

4. Here one is calling to his cow, another there hath felled a tree:

     At eve the dweller in the wood fancies that somebody hath screamed.

5. The Goddess never slays, unless some murderous enemy approach.

     Man eats of savoury fruit and then takes, even as he wills, his rest.

6. Now have I praised the Forest Queen, sweet-scented, redolent of balm,

     The Mother of all sylvan things, who tills not but hath stores of food.

I will compare it with Daffodils, The Tables Turned- both by William Wordsworth and a few other poms on Forest by Oscar Wilde and others in the next part. This is not the only poem on Nature in the RV. The whole world knows the humorous poem on Frogs. A lot of poems on Forest Fire and Dawn (Lady Usha) re there for Nature lovers.


Same Poem in Sanskrit……………………….

10.146.01   (Mandala. Sukta. Rik)

अर॑ण्या॒न्यर॑ण्यान्य॒सौ या प्रेव॒ नश्य॑सि ।

क॒था ग्रामं॒ न पृ॑च्छसि॒ न त्वा॒ भीरि॑व विंदती३ँ ॥

araṇyāni ǀ araṇyāni ǀ asau ǀ yā ǀ pra-iva ǀ naśyasi ǀ

kathā ǀ grāmam ǀ na ǀ pṛcchasi ǀ na ǀ tvā ǀ bhīḥ-iva ǀ vindatīm̐ ǁ

10.146.02   (Mandala. Sukta. Rik)

वृ॒षा॒र॒वाय॒ वद॑ते॒ यदु॒पाव॑ति चिच्चि॒कः ।

आ॒घा॒टिभि॑रिव धा॒वय॑न्नरण्या॒निर्म॑हीयते ॥

vṛṣa-ravāya ǀ vadate ǀ yat ǀ upa-avati ǀ ciccikaḥ ǀ

āghāṭibhiḥ-iva ǀ dhāvayan ǀ araṇyāniḥ ǀ mahīyate ǁ

10.146.03   (Mandala. Sukta. Rik)

उ॒त गाव॑ इवादंत्यु॒त वेश्मे॑व दृश्यते ।

उ॒तो अ॑रण्या॒निः सा॒यं श॑क॒टीरि॑व सर्जति ॥

uta ǀ gāvaḥ-iva ǀ adanti ǀ uta ǀ veśma-iva ǀ dṛśyate ǀ

uto iti ǀ araṇyāniḥ ǀ sāyam ǀ śakaṭīḥ-iva ǀ sarjati ǁ

10.146.04   (Mandala. Sukta. Rik)

गामं॒गैष आ ह्व॑यति॒ दार्वं॒गैषो अपा॑वधीत् ।

वस॑न्नरण्या॒न्यां सा॒यमक्रु॑क्ष॒दिति॑ मन्यते ॥

gām ǀ aṅga ǀ eṣaḥ ǀ ā ǀ hvayati ǀ dāru ǀ aṅga ǀ eṣaḥ ǀ apa ǀ avadhīt ǀ

vasan ǀ araṇyānyām ǀ sāyam ǀ akrukṣat ǀ iti ǀ manyate ǁ

10.146.05   (Mandala. Sukta. Rik)

न वा अ॑रण्या॒निर्हं॑त्य॒न्यश्चेन्नाभि॒गच्छ॑ति ।

स्वा॒दोः फल॑स्य ज॒ग्ध्वाय॑ यथा॒कामं॒ नि प॑द्यते ॥

na ǀ vai ǀ araṇyāniḥ ǀ hanti ǀ anyaḥ ǀ ca ǀ it ǀ na ǀ abhi-gacchati ǀ

svādoḥ ǀ phalasya ǀ jagdhvāya ǀ yathā-kāmam ǀ ni ǀ padyate ǁ

10.146.06   (Mandala. Sukta. Rik)

आंज॑नगंधिं सुर॒भिं ब॑ह्व॒न्नामकृ॑षीवलां ।

प्राहं मृ॒गाणां॑ मा॒तर॑मरण्या॒निम॑शंसिषं ॥

āñjana-gandhim ǀ surabhim ǀ bahu-annām ǀ akṛṣi-valām ǀ

pra ǀ aham ǀ mṛgāṇām ǀ mātaram ǀ araṇyānim ǀ aśaṃsiṣam ǁ

To be continued………………….

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tags- Forest, Aranyani, Rig Veda, My autobiography, London swaminathan

AGRICULTURE IN RIG VEDA- 3 : ‘Man with Two Wives’ Joke (Post No.10,240)


Post No. 10,240

Date uploaded in London – 21 OCTOBER  2021         

Contact –

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.,

In this last part I wanted to draw your attention to the number of words in the Rig Veda on water sources and farming. This list was given by Bhagawan Singh in his book The Vedic Harappans.

Please note that the words related to agriculture are spread over almost all the Ten Mandalas of Rig Veda, the oldest anthology in the world.  It would have taken at least 500 years to compose or hear or visualise 10,000 mantras.

This is not an exhaustive list. There are many more references and the same words are repeated several times as well. Yava and food items made up of Yava are found everywhere. We come across more vegetarian dishes than Non- Vegetarian. That may be due to cop cultivation.

In the main hymn on agriculture 10-101 the following points are to be noted:-

Commentators say that this hymn is about fire sacrifice and the sacrifice is figuratively spoken as ploughing.

Sacrifice – ploughing, sowing and reaping

Ship – sacrifice, chariot

Race – ritual

Inexhaustible well – Soma

Stone wheels – Press stones in Soma Juice Extraction

Cow stall – where soma is pressed

Vanaspati – Soma plant

The doubly wedded –  the man who has two wives; but it is not clear says Griffith.

Nistigri – according to Sayana ‘she who swallows up her rival wife Nisti= Diti.

Nistigri is Aditi, Mother of Indra

Von Roth, Ludwig, Grassmann and Griffith differ in many comments in this hymn . Sayana is more reliable.

Aditi is the Mother of All Gods accrding to Rig Veda, not only Indra. She is described one with boundless love.

They quote Satapata Brahmana for some comments.

Personally I don’t agree with the interpretation of Nisigree. Kanchi Paramacharya has rightly pointed out Indra is not one person. It is a title like King, Leader.


Forgetting all these comments, we may look at agricultural terms. Hindu poets follow a convention to give similes which are understood by common men or general public. And another convention is that the simile must be superior to the things compared. Here fire sacrifice is compared with Farming. That means farming is held in high esteem. This is echoed by great Tamil poet Tiru Valluvar in his Tirukkural :

The world tails the plough despite other pursuit

Even if one toils, farming remains foremost.        1031

Farmers are the linchpin of the world

All others not farming, it does hold.    1032

Only they live, who eat from what they plough

Others follow, and to eat, they kowtow.   1033

Who bring their land under their crops’ shade

Many states under their king’s reign shall bade.        1034

They never beg, nor deny others, givin’ what they seek

Whose nature is to eat what they till and make.         1035

If tillers fold their hands still, sages who say

“I’ve given up desire,” as such cannot stay.      1036

If one measure of soil, is turned fine and dried to a quarter,

Good yield needs not a handful of manure.      1037

Worthier than ploughing is to manure the field;

Weeding done, worthier than watering is to secure the yield.      1038

If from the land, her master stays off

Like a wife, she’ll sulk and start a tiff.      1039

Seeing them say, “We have not” and loiter

The Fair Lady Earth scorns them with laughter.        1040

(Chapter Farming in Tirukkural )


Yaga is Velvi in Tamil. Arakkala Velvi (Fire sacrifice or any good, positive thing) and Marakkala Velvi (destructive war) are used in Tamil as well. In short ancient Tamil poets followed Rig Veda and Bhagavad Gita in using the term Yaga/Sacrifice/Velvi

In Bhagawad Gita also we see Jnana Yajna, Tapo Yajna etc.

Now going back to the hymn RV 10-101 we see not only agriculture but also other vocations. Going by ship, raising Cows that give milk in 1000 streams, War Chariots and Race chariots, shield show that the poet addresses all the four castes. But comparing farming with fire sacrifice shows their high respect to cultivation.


Two Wives Comedy

In a serious hymn like this, we come across some humorous scenes. A person who has two wives suffers like a bull or a horse yoked on two sides and the cart has a heavy luggage. This has become a theme in several films in all languages. A person who has two wives, particularly one without knowing the other till a particular stage. Western commentators say that they don’t understand it. Because of this two Wives Joke, I consider this hymn as a Farmer’s song. That is, a poet puts himself in the shoe of a farmer with two wives.

Look at the 11th Mantra (RV 10-101-11)

11. Between both poles the car-horse goes pressed closely, as in his dwelling moves the doubly-wedded.

     Lay in the wood the Sovran of the Forest, and sink the well although ye do not dig it.

Compare it with Tirukkural 1031 given above.


In the 8th mantra we come across Iron forts and other armouries. This raises a question. People who argue that the Harappan civilization doesn’t know Iron, say that the invading Aryans destroyed it. Though this theory has been demolished and powdered already, one can ask where the iron swords and knives are if Aryans entered Harappa with them.

The fact of the matter is Ayas is wrongly translated as Iron. Actually it means Metal. In course of time that is more used for a particular metal. Tamil has a similar situation . Nowadays Pon is used only for gold in general. But Tiruvalluvar used it in Tirukkural for gold and iron. Even today Tamils use Aimpon Vigraha for idols made up of Five Metal alloy. So it is possible to use a term for many things at the same period. Even Rig Vedic commentators agree  that Soma, Pasu, Yava etc mean different things. But cunning foreigners dodge when they see unwanted materials. That is why Hindus must follow the interpretations given by those who believe and practise the religion.

Last but not the least, I give the word list of water sources and farming from Bhagawan Singh’s book ‘The Vedic Harappans’. It would help future researchers. I have already shown that it has several Tamil words. Here is the list:-



TAGS- Rig Veda, Farming terms, Water sources, Two Wives, Agriculture, RV10-101



Post No. 10,236

Date uploaded in London – 20 OCTOBER  2021         

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In the first part posted yesterday, I gave the full hymn on agriculture (RV 10-101). Let us take the first three mantras from it for discussion:

RIG VEDA 10-101

.1. WAKE with one mind, my friends, and kindle Agni, ye who are many and who dwell together.

     Agni and Dadhikras and Dawn the Goddess, you, Gods with Indra, I call down to help us.

2. Make pleasant hymns, spin out your songs and praises: build ye a ship equipped with oars for transport.

     Prepare the implements, make all things ready, and let the sacrifice, my friends, go forward.

3. Lay on the yokes, and fasten well the traces: formed is the furrow, sow the seed within it.

     Through song may we find bearing fraught with plenty: near to the ripened grain approach the sickle.

My Comments

This hymn is sung by a Rishi called Budha, Son of Soman . it is very interesting to see Budha, son of Soma, because this occurs in mythological stories in the Puranas and the Nava Graha Stuti/hymn.

Budha , planet Mercury, is praised as the Son of Moon in the later Sanskrit hymns. There is some science behind it. I have already explained in one of my articles about the scientific theories on the origin of moon. They are called Daughter Theory, Sister Theory, Friend theory etc. Now let us take the daughter or Son Theory. Moon was thrown out of earth when Mercury crashed on earth millions or billions of years ago.

The diameter of the moon is similar to the diameter of the Pacific ocean. So scientists believe that a big chunk of earth was thrown out of earth from the area of Pacific ocean. But scientists never said anything about Mercury dashing against the planet earth. But Hindus believe so. Hindus will be proved right in course of time. So Hindus may boast that they were scientists from the days of Rig Veda, when the fact is proved.

In the first mantra,  Rishi Budha calls his comrades to ‘wake up’ and do the job. Rig vedic rishis claim in many Mantras they always enjoy speaking in mysterious language, may be coded or symbolic language. So all the mantras can be explained in spiritual, philosophical, scientific, literal, symbolic ways. Here the rsihsi’s (Seer’s) call ‘Wake Up’ is similar to ‘Uththishta’ in Upanishad and Bhagavad Gita. Krishna wakes Arjuna in at least five places in the Bhagavad Gita with the word ‘Uththista’ (Arise).

Andal , the mystic Tamil woman, also says to her colleagues, ‘O Ladies What is this long sleep? Wake up’. Philosophers interpret it as a clarion call to the spirt (Atma) in the body. So Andal was not speaking about the ordinary sleep. In the same way we may interpret it as a clarion call to the Atma in every human being.

The word ‘Dadhikra’ in the first mantra is also mysterious. Brahmins do a mantra with this name  in their Sandhaya Vandhana thrice a day. It is interpreted as a ‘Special Horse of Indra’ or a’ Flying Horse’. One researcher interpreted as an Ostrich and showed ostrich eggs were discovered in ancient beds of India. Others interpreted as the one horn ‘Unicorn in Indus seals’ as Dahikran. It may be a flying horse. Even for Indus Valley researchers, Unicorn seal has been a mystery!


Get ready with Ships!

The second mantra is also interesting which talks about ships or boats. He asks workers to get ready with the tools, equipment or implements. Like first mantra it asks Brahmins to get ready with Fire Sacrifice.


My comments

I think the rishi is addressing the sections of community:-

Brahmins ,Go forward with Agni/fire. It means do your daily fire rituals.

Business men, Go around the ocean and bring us treasures. Actually there is a Tamil saying ‘By Sailing the Oceans, Look for Treasures’.

Then it addresses the agriculturists; get ready with your tools. From third mantra onwards it is purely agricultural.

There are two more points:-

It is a farmers song which is well featured in Tamil literature such Tamil epic Silappadikaram, Tamil Kavya Kamba Ramayanam. It is called Uzavar Odhai.

Readers who have seen the beautiful song in the Hindi film ‘Mother India’ would know what it is. Farmers sing songs while doing harvest or sowing in groups.

The second point is ‘Spin out Your Songs!’ Throughout the Rig Veda poetry is described with various similes. It shows they are culturally advanced. Here the poet says ‘Spin out your Songs’; in another hymn a poet says ‘ Fire Your Arrows of Songs/poems.

Another point is also worth mentioning here. The Poet’s name may be imaginary. In Tamil Sangam literature, at least 20 poets have some strange names! The names are crated with the expressions or cliché they used in their poems. We See Kaakai Padiniyar, the woman who sings Crows, They puri Pazankayranar , the poet Worn out Rope, Sempulap Peyar Neerar,the poet Red Earth Water Mixing etc. For this and for the arrangement of poems in Tamil anthologies Tamil compilers followed Rig Veda. They arranged the poems like Vyasa did with the four Vedas. Budhan, son of Soma/Moon, may also be an imaginary name because here he is saying something about Soma.



The third mantra is very important. It describes stages in farming from seeding to harvesting. More importantly it says ,

     ‘Through song may we find bearing fraught with plenty: near to the ripened grain approach the sickle’.

Songs increase Harvest. That is music helps plants to grow faster and healthier. Harvest is increased by songs. Another point emphasized here is It is a Farmers Song.


The name of the Rishi throws more light on the mysterious Soma plant. Soma is used in many senses, meanings in the Rig Veda. But the meaning of Soma, mostly, is Moon or Soma herb. In a passage in the Rig Veda Soma herb is called Number 15, i.e. Pancha Dasa Soma. Sayana explains the reason for it. The Soma plant grows like Moon for 15 days and then decreases  for 15 days in the dark half of month. Probably this is the reason to call Moon and the herb with the same name.



Now this quality of Soma plant is new to botanists . Hindus are the only community in the whole world who connects Moon and Plants. Soma is punned in Rig Veda to mean the mystery herb and Moon.

Lord Krishna also links Moon with plants; Soma Herb and the Moon; he also confirms the magical qualities of Moon and Soma herb.

In Bhagavad Gita  9-20 , Lord Krishna says,

“The knowers of the three Vedas who drink the Soma juice and are cleansed of sin , worshipping Me with sacrifices, pray for the way to heaven “.

In Bhagavad Gita  15-13 , Lord Krishna says,

“And entering the earth, I support all beings by My vital energy; and becoming the sapful soma/ moon , I nourish all herbs/plants”.

Here we come across some scientific matter yet to be confirmed by science.

1.Soma is not a narcotic or hallucinatory drug as claimed by the vicious, half baked Westerners. It is an elixir and tonic. It purifies one’s mind. Alcoholic drinks spoil one’s mind and body are known facts. But the juice of Soma is healthy. It is confirmed by Tamil Inscription Dalavaipuram Copper Plates of Parantaka Veera Narayanan, the Pandya king of Ninth Century CE. Here a person known as Kataka Somayaji of Somasikurichi is described as ‘Mano Sudha Soma yaji’, ‘one who was purified in mind’ by SomaYaga/ fire sacrifice. That person existed long before this Pandya king, says the inscription.

From this we know the belief of Tamils about the Soma herb. Kanchi Paramacharya also says that a person who has done Soma Yaga is given a White Umbrella, which is held only by Three Great Kings of Tamil Nadu (and in other parts of India, the emperors of Hindu India).

The second point is the link between the plants and the moon. It has been described throughout Sanskrit literature and  confirmed by the Rig Veda and the Bhagavad Gita. Modern botanists have never found or reported any link between the Moon and Plant growth. But Even Lord Krishna reports it in the Gita. Scientists will one day find such a ink and Hindus , then, can boast that we have already reported it in the Vedas.

In this context I would like to draw the attention of my readers to read Soviet scientist Ya Perelman’s book ‘Astronomy for Entertainment’. He says what would happen if earth had no moon. It is very interesting. Perhaps that may explain our theory about Moon and plants.

Now we know why Hindus named both the mysterious herb and Moon with the same word SOMA!

To be continued …………………………..

Mother India Film Song

tags- farmers song, Rig Veda, Soma, Panchadasa, Moon-plant link, Bhagavd Gita, Botany in Veda, Music plants link



Post No. 10,231

Date uploaded in London – 19 OCTOBER  2021         

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Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.,

There is a beautiful poem (RV.10-101) about farming in the Rig Veda. There are several references to agricultural implements in the Vedic Hymns. They are found throughout the Rig Veda; so no half baked fellow could say this is in the latest Vedic stage. Not only that, the grains such as paddy ,wheat and barley are mentioned in the Rig Veda.

In the Havis that was offered to the gods in the fire we see this occurring again and again. Even the foreigners with jaundice eyes said that Yava did not mean barley alone in all the places, but the term was used for ‘grains’.

Above all these things, one poet calls his comrades ‘Come on :Let us go to the fields and plough the lands’. A few thousand years after this Rig Vedic poet, Tamil poet Tiru Valluvar composed 10 couplets on Farming echoing the Rig Vedic poet. Bharati ,the greatest of the modern Tamil poets also sang,

‘Let us salute farming and industry and

Let us insult the people who indulge and waste time.’


The Vedic Hindus were primarily agriculturists . In one and the same family we see a doctor, grinder of corns and a poet!

‘I am a poet, my daddy is a doctor and my mother a labourer who grinds corn’ (RV 9-112-3)

“3. A bard am I, my dad’s a leech (doctor), mammy lays corn upon the stones.

     Striving for wealth, with varied plans, we follow our desires like kine. Flow, Indu, flow for Indra’s sake.” (RV 9-112-3)

It was sung by a poet named Sisu Angiras.

This poem has a refrain, ‘Flow Indu, Flow for Indra’s sake’

This is called ‘Farmers song’, a genre followed throughout India by the farmers. Ancient Tamil literature also described this as Uzavar Othai (farmers song).


Bhagawan Singh in his book ‘The Vedic Harappans’, listed over 55 agricultural terms from the Rig Veda itself.

He has shown that there were Landlords during Vedic Times who employed agricultural labourers.


Page 137

“In the Rigveda  4-57 , we  find a very titillating description of plough operation. More than that it suggests that in a number of cases the owners of the plots did not till the land themselves, but engaged labourers to do the job:-

RV 4-57

1. WE through the Master of the Field, even as through a friend, obtain     What nourishes our cattle and steeds. In such may he be good to us.

2. As the cow yields milk, pour for us freely, Lord of the Field, the wave that bears sweetness,     Distilling mead, well-purified like butter, and let the. Lords of holy Law be gracious.

3. Sweet be the plants for us. the heavens, the waters, and full of sweets for us be air’s mid-region.      May the Field’s Lord for us be full of sweetness, and may we follow after him uninjured.

4. Happily work our steers and men, may the plough furrow happily.

  Happily be the traces bound; happily may he ply the goad.

5. Suna and Sira, welcome ye this laud, and with the milk which ye have made in heaven      Bedew ye both this earth of ours.

6. Auspicious Sita, come thou near: we venerate and worship thee

  That thou mayst bless and prosper us and bring us fruits abundantly.

7. May Indra press the furrow down, may Pusan guide its course aright.      May she, as rich in milk, be drained for us through each succeeding year.

8. Happily let the shares turn up the ploughland, happily go the ploughers with the oxen.      With meath and milk Parjanya make us happy. Grant us prosperity, Suna and Sira.


My Comments

Fourth Mandala of the Rig Veda where this hymn occurs is considered one of the earliest part of the Veda. Rishi Vamadeva Gautaman sang this to Kshetrapati. Once again this word Kshetra is used today for ‘field’, ‘body’, ‘holy places’ in all Indian languages. That shows how it got extended in its meaning and how important the word is.

Nowhere in the world we see agricultural deities at this period. A few thousand years after the Vedas, came Greek literature where we see some deities attached to plants. Above all these things, the agricultural deity Sita is worshipped by millions of people even today.


Sita , heroine in Ramayana, is the personification of furrow or husbandry. Sita was named after furrow because she was found during ritualistic ploughing by the great king of Bihar, Janaka. There we get more information about farming; Kings were requested to start the farming every year. They came and started the Yajna Kshetra work as well. After the ritualistic ploughing, Brahmins constructed geometrically shaped Fire Altars.


Suna and Sira , two deities or deified objects who bless farming operations. Today agriculturists perform Puja or some rituals before starting ploughing. That shows the continuation of the Vedic rituals.

According to Yaska of 850 BCE , Suna /auspicious is Vayu and Sira/plough is Aditya/sun.

Professor Roth conjectures that the words here mean ploughshare and plough.

Professor Grassmann translates Plough and ploughman

All the foreigners, at last, agree on this issue!

My discovery

Apart from all these things ,RTU/season is described in various hymns. In one or two places we come across SIX SEASONS. Tamils followed it in their ancient literature. The very world Rhythm came from Rtu.

The English word Plough is a Tamil word UZU (P=V, B=V; which we see in all Indian languages. Ancient Tamils called Pandi/cart instead of Vandi/cart (P=V).

55 words are listed by Bhagawan Sing under agriculture. Many are in Tamil as well-

Utsa becomes UUTRU in Tamil

Kulyaa becomes KAALVAAY in Tamil

Kuupa/  well  is used as such  in Tamil

Kosa / leather bag is used as such in Tamil

Naadi /drain is used in time and clock as Naazikai

Khala/ farm yard, thrashing floor used as such in Tamil

Dhaanya / grain is in Tamil

Bija becomes Vidhai (B = V)

Sakan/ cowdung – Saanam in Tamil

Other words enter though the back door as Plough is UZU in Tamil.

Tamil and Sanskrit words have single source from where they originated ( I have shown it in my 150++ articles.)


Important Agricultural Hymn

RIG VEDA 10-101

.1. WAKE with one mind, my friends, and kindle Agni, ye who are many and who dwell together.

     Agni and Dadhikras and Dawn the Goddess, you, Gods with Indra, I call down to help us.

2. Make pleasant hymns, spin out your songs and praises: build ye a ship equipped with oars for transport.

     Prepare the implements, make all things ready, and let the sacrifice, my friends, go forward.

3. Lay on the yokes, and fasten well the traces: formed is the furrow, sow the seed within it.

     Through song may we find bearing fraught with plenty: near to the ripened grain approach the sickle.

4. Wise, through desire of bliss from Gods, the skilful bind the traces fast, And lay the yokes on either side.

5. Arrange the buckets in their place securely fasten on the straps.

     We will pour forth the well that hath a copious stream, fair-flowing well that never fails.

6. I pour the water from the well with pails prepared and goodly straps,

     Unfailing, full, with plenteous stream.

7. Refresh the horses, win the prize before you: equip a chariot fraught with happy fortune.

     Pour forth the well with stone wheel, wooden buckets, the drink of heroes, with the trough for armour.

8. Prepare the cow-stall, for there drink your heroes: stitch ye the coats of armour, wide and many.

     Make iron forts, secure from all assailants let not your pitcher leak: stay it securely.

9. Hither, for help, I turn the holy heavenly mind of you the Holy Gods, that longs for sacrifice.

     May it pour milk for us, even as a stately cow who, having sought the pasture, yields a thousand streams.

10. Pour golden juice within the wooden vessel: with stone-made axes fashion ye and form it.

     Embrace and compass it with tenfold girdle, and to both chariot-poles attach the car-horse.

11. Between both poles the car-horse goes pressed closely, as in his dwelling moves the doubly-wedded.

     Lay in the wood the Soviran of the Forest, and sink the well although ye do not dig it.

12. Indra is he, O men, who gives us happiness: sport, urge the giver of delight to win us strength

     Bring quickly down, O priests, hither to give us aid, to drink the Soma, Indra Son of Nistigri.



To be continued………………………………

tags– farming in Veda, Agriculture, Rig Veda, Sita, Sira, Suna, Farmers songs, in Tamil