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VEDIC GOD VARUNA is described as a spy in the Vedas. The implied meaning is ‘nothing can happen without his knowledge’. His description beats all the spies from RAW, Mossad, CIA, KGB, FBI, MI 5, MI 6, Scotland Yard and James Bond Films. After reading the Atharva Veda hymn on Varuna, even anti Hindu German Indologist Von Roth said this was The Best Description of a God in the Vedas. His omnipresence and Omnipotence are described beautifully and powerfully.
Super Computer
Varuna is said to count the batting of eyelids of every human being. That means he is the most advanced Super Computer; because he counts 75840 billion every day.
Following is my calculation:
Average 10 blinks per minute; X 60 minutes= 600 per hour
600X16 hours (eight hour sleep deleted from 24 hours a day)= 9600 blinks per day per person X 7.9 billion =75840 billon blinks per day in the whole world
In numbers 75840 ,000, 000,000 PER DAY
IN SHORT
VARUNA IS THE CCTV OF THE WORLD
VARUNA IS THE SUPER SPY WITH 1000 EYES
VARUNA IS THE MOST ADVANCED SUPER COMPUTER WITH BILLIONS OF CALCULATIONS EVERY MINUTE
VARUNA IS EVERY WHERE ‘UP ABOVE THE WORLD SO HIGH’ AND BOTTOM OF THE MARIANA TRENCH IN PACIFIC OCEAN, DEEPEST POINT in ocean
VARUNA IS HUMAN AND DIVINE
VARUNA IS IN EVERY WATER DROP.
HE IS THE INVISIBLE THIRD MAN IN EVERY SECRET MEETINGS.
HE HAS THE NOOSE WHICH WILL BIND EVERYONE.
HE PUNISHES ALL THE EVIL DOERS.
HE IS IN CHARGE OF THE LAW DEPARTMENT OF THE UNIVERSE
HE IS THE CHIEF JUSTICE OF THE SUPREME COURSE OF THE UNIVERSE.
XXX
ALL BRAHMINS WORSHIP VARUNA EVERYDAY IN THE SANDHYA VANDANA MANTRA. THEY SALUTE HIM WITH SPEACIAL MANTRA EVERY EVENING. HE IS MENTIONED IN THE BOGAZKOY INSCRIPTION DATED 1340 BCE (in Turkey)
Xxx
Here is the hymn from Atharva Veda; though there are hymns on Varuna in Rig Veda , this is the best. Not only that, it shows how powerful Hindu Gods are.
xxx
HYMN XVI, CANTO 4, ATHARVA VEDA
On the omnipresence and omniscience of Varuna
1)The mighty Ruler of these worlds beholds as though from close
at hand,
The man who thinks he acts by stealth: all this the Gods
perceive and know.
2)If a man stands or walks or moves in secret, goes to his lying-
down or his uprising,
What two men whisper as they sit together, King Varuna knows:
he as the third is present.
3)This earth, too, is King Varuna’s possession, and the high
heaven whose ends are far asunder.
The loins of Varuna are both the oceans, and this small drop of
water, too, contains him. p. a124
4)If one should flee afar beyond the heaven, King Varuna would
still be round about him.
Proceeding hither from the sky his envoys look, thousand-eyed,
over the earth beneath them.
5)All this the royal Varuna beholdeth, all between heaven and
earth and all beyond them.
The twinklings of men’s eyelids hath he counted. As one who
plays throws dice he settles all things.
6)Those fatal snares of thine which stand extended, threefold,
O Varuna, seven by seven,
May they all catch the man who tells a falsehood, and pass un-
harmed the man whose words are truthful.
7)Varuna, snare him with a hundred nooses! Man’s watcher! let
not him who lies escape thee.
There let the villain sit with hanging belly and bandaged like a
cask whose hoops are broken.
8)Varuna sends, and drives away, diseases: Varuna is both native
and a stranger,
Varuna is celestial and is human.
9)I bind and hold thee fast with all these nooses, thou son of such
a man and such a mother.
All these do I assign thee as thy portion.
XXX
My comments:-
Von Roth said
There is no hymn in the whole Vedic literature which express the divine omniscience in such forcible (forceful) terms as this .
Hindus believe diseases come to one who does sinful activities in previous births. So we find diseases in this mantra.
Griffith points out that there is one statement in the Bible (Psalms 139-2-3 which can be compared to one line here in Mantra 2.
Griffith gives references in RV1-25-13; 7-87-3; 7-89-2
Mantra 7 has reference to 7,7,7=21 which is in Tamil Sangam Purananuru 166.
Six foreigners have translated this hymn:- Muir, Max Muller, Von Roth, Ludwig, Grill and Kaegi
This can be compared with Bharatiyar’s description of his poem
8 Jul 2013 — East European Slavs worshiped Varu as Perun Oldest Tamil book Tolkappaiam dated to 1st century BC mentions Varuna as one of the four Gods …
tags- Varuna, Spy, Blink, Eyelid, 1000 eyes, Secret presence, Von Roth, Best description of God,
Date: 27 JANUARY 2019 GMT Time uploaded in London –18-00 Post No. 5995 Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.
WAGING WARS
On 30-12-2018 I covered up to160
slokas of seventh chapter of Manu Smrti. Today we will deal with the rest of
the slokas in seventh chapter.
Though the concluding part deals mainly with waging wars, making alliances and maintaining personal safety there are some interesting points (see below):
TWO, TWO, TWO
1.In the beginning he divided
everything into Twos.
Two kinds of wars, two kinds
of all; alliances and two kinds of marching and camping.
2.Sloka 7-180 is an advice; A
quotation on Political Wisdom
3. Sloka 7-182 specifies good
months for an attack or invasion; commentators say that the Indian weather
would be good and there would be plenty of food supply.
4.Sloka 7-185 talks about
three kinds of roads.
Army Formations
5.Sloka 7-187 says about army
formations; We see the importance of several Vyuhas/ formations in the
Mahabharata war as well.
6.Sloka 7-193 says which
country people must be placed in the front. Commentators say those soldiers are
taller than others.
7.Sloka 7-210 describes the worst
enemy.
8.Sloka 7-218 is about wearing
jewels to nullify poison. He also deals with personal safety. Everything must
be examined.
9.Sloka 7-223 is about Spy
Report.
10.Last part is about the day
to day schedule of a king.
11.Sloka 7-206 lists the Three Fruits of War.
7-161. Having carefully
considered the business (in hand), let him resort to sitting quiet or marching,
alliance or war, dividing his forces or seeking protection (as the case may
require).
162. But the king must know that
there are two kinds of alliances and of wars, (likewise two) of both marching
and sitting quiet, and two (occasions for) seeking protection.)
163. An alliance which yields
present and future advantages, one must know to be of two descriptions, (viz.)
that when one marches together (with an ally) and the contrary (when the allies
act separately).
164. War is declared to be of two
kinds, (viz.) that which is undertaken in season or out of season, by oneself
and for one’s own purposes, and (that waged to avenge) an injury done to a
friend.
165. Marching (to attack) is said
to be two fold, (viz. that undertaken) by one alone when an urgent matter has
suddenly arisen, and (that undertaken) by one allied with a friend.
166. Sitting quiet is stated to
be of two kinds, (viz. that incumbent) on one who has gradually been weakened
by fate or in consequence of former acts, and (that) in favour of a friend.
167. If the army stops (in one
place) and its master (in another) in order to effect some purpose, that is
called by those acquainted with the virtues of the measures of royal policy,
the twofold division of the forces.
168. Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an advantage when one is harassed by enemies, (secondly) in order to become known among the virtuous (as the protege of a powerful king).
169. When (the king) knows (that)
at some future time his superiority (is) certain, and (that) at the time
present (he will suffer) little injury, then let him have recourse to peaceful measures.
170. But when he thinks all his
subjects to be exceedingly contented, and (that he) himself (is) most exalted
(in power), then let him make war.
171. When he knows his own army
to be cheerful in disposition and strong, and (that) of his enemy the reverse,
then let him march against his foe.
172. But if he is very weak in
chariots and beasts of burden and in troops, then let him carefully sit quiet,
gradually conciliating his foes.
173. When the king knows the
enemy to be stronger in every respect, then let him divide his army and thus
achieve his purpose.
174. But when he is very easily
assailable by the forces of the enemy, then let him quickly seek refuge with a
righteous, powerful king.
175. That (prince) who will
coerce both his (disloyal) subjects and the army of the foe, let him ever serve
with every effort like a Guru.
176. When, even in that
(condition), he sees (that) evil is caused by (such) protection, let him
without hesitation have recourse to war.
177. By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals, nor foes are superior to himself.
178. Let him fully consider the
future and the immediate results of all undertakings, and the good and bad
sides of all past (actions).
179. He who knows the good and
the evil (which will result from his acts) in the future, is quick in forming
resolutions for the present, and understands the consequences of past
(actions), will not be conquered.
Gist of Political Wisdom
7-180. Let him arrange everything
in such a manner that no ally, no neutral or foe may injure him; that is the
sum of political wisdom.
181. But if the king undertakes
an expedition against a hostile kingdom, then let him gradually advance, in the
following manner, against his foe’s capital.
7-182. Let the king undertake
his march in the fine month Margasirsha, or towards the months of Phalguna and
Caitra, according to the (condition of his) army.
183. Even at other times, when he
has a certain prospect of victory, or when a disaster has befallen his foe, he
may advance to attack him.
184. But having duly arranged
(all affairs) in his original (kingdom) and what relates to the expedition,
having secured a basis (for his operations) and having duly dispatched his
spies;
185. Having cleared the three
kinds of roads, and (having made) his six fold army (efficient), let him
leisurely proceed in the manner prescribed for warfare against the enemy’s
capital.
186. Let him be very much on his guard against a friend who secretly serves the enemy and against (deserters) who return (from the enemy’s camp); for such (men are) the most dangerous foes.
Army Formations
7-187. Let him march on his
road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon
(i.e. in a wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e.
in two triangles, with the apices joined), or like a pin (i.e. in a long line),
or like a Garuda (i.e. in a rhomboid with far-extended wings).
188. From whatever (side) he
apprehends danger, in that (direction) let him extend his troops, and let him
always himself encamp in an array, shaped like a lotus.
189. Let him allot to the
commander-in-chief, to the (subordinate) general, (and to the superior
officers) places in all directions, and let him turn his front in that
direction whence he fears danger.
190. On all sides let him place
troops of soldiers, on whom he can rely, with whom signals have been arranged,
who are expert both in sustaining a charge and in charging, fearless and loyal.
191. Let him make a small
number of soldiers fight in close order, at his pleasure let him extend a large
number in loose ranks; or let him make them fight, arranging (a small number)
in the needle-array, (and a large number) in the thunderbolt-array.
192. On even ground let him fight with chariots and horses, in water-bound places with boats and elephants, on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other) weapons.
Soldiers from Four Countries
7-193. (Men born in) Kurukshetra,
Matsyas, Pankalas, and those born in Surasena, let him cause to fight in the
van of the battle, as well as (others who are) tall and light.
194. After arranging his troops,
he should encourage them (by an address) and carefully inspect them; he should
also mark the behaviour (of the soldiers) when they engage the enemy.
195. When he has shut up his foe
(in a town), let him sit encamped, harass his kingdom, and continually spoil
his grass, food, fuel, and water.
196. Likewise let him destroy the
tanks, ramparts, and ditches, and let him assail the (foe unawares) and alarm
him at night.
197. Let him instigate to
rebellion those who are open to such instigations, let him be informed of his
(foe’s) doings, and, when fate is propitious, let him fight without fear,
trying to conquer.
198. He should (however) try to
conquer his foes by conciliation, by (well-applied) gifts, and by creating
dissension, used either separately or conjointly, never by fighting, (if it can
be avoided.)
199. For when two (princes)
fight, victory and defeat in the battle are, as experience teaches, uncertain;
let him therefore avoid an engagement.
200. (But) if even those three
before-mentioned expedients fail, then let him, duly exerting himself, fight in
such a manner that he may completely conquer his enemies.
Worship god, honour brahmins
7-201. When he has gained
victory, let him duly worship the gods and honour righteous Brahmanas, let him
grant exemptions, and let him cause promises of safety to be proclaimed.
202. But having fully ascertained
the wishes of all the (conquered), let him place there a relative of the
(vanquished ruler on the throne), and let him impose his conditions.
203. Let him make
authoritative the lawful (customs) of the (inhabitants), just as they are stated
(to be), and let him honour the (new king) and his chief servants with precious
gifts.
204. The seizure of desirable
property which causes displeasure, and its distribution which causes pleasure,
are both recommendable, (if they are) resorted to at the proper time.
205. All undertakings (in) this world depend both on the ordering of fate and on human exertion; but among these two (the ways of) fate are unfathomable; in the case of man’s work action is possible.
Triple Fruits of War
206. Or the king, bent on
conquest, considering a friend (ally), gold, and land to be the triple result of
an expedition, may, using diligent care, make peace with his foe and return to
his realm.
207. Having paid due attention to
any king in the circle (of neighbouring states) who might attack him in the
rear, and to his supporter who opposes the latter, let (the conqueror) secure
the fruit of the expedition from (the prince whom he attacks), whether (he may
have become) friendly or (remained) hostile.
208. By gaining gold and land a
king grows not so much in strength as by obtaining a firm friend, (who), though
weak, (may become) powerful in the future.
209. A weak friend (even) is
greatly commended, who is righteous (and) grateful, whose people are contented,
who is attached and persevering in his undertakings.
210. The wise declare him (to be)
a most dangerous foe, who is wise, of noble race, brave, clever, liberal,
grateful, and firm.
211. Behaviour worthy of an
Aryan, knowledge of men, bravery, a compassionate disposition, and great liberality
are the virtues of a neutral (who may be courted).
212. Let the king, without
hesitation, quit for his own sake even a country (which is) salubrious,
fertile, and causing an increase of cattle.
213. For times of need let him
preserve his wealth; at the expense of his wealth let him preserve his wife;
let him at all events preserve himself even by (giving up) his wife and his
wealth.
214. A wise (king), seeing that
all kinds of misfortunes violently assail him at the same time, should try all
(the four) expedients, be it together or separately, (in order to save
himself.)
215. On the person who employs
the expedients, on the business to be accomplished, and on all the expedients
collectively, on these three let him ponder and strive to accomplish his ends.
216. Having thus consulted with
his ministers on all these (matters), having taken exercise, and having bathed
afterwards, the king may enter the harem at midday in order to dine.
217. There he may eat food,
(which has been prepared) by faithful, incorruptible (servants) who know the
(proper) time (for dining), which has been well examined (and hallowed) by
sacred texts that destroy poison.
Every day schedule
Wear gems, Test food for
poison
218. Let him mix all his food
with medicines (that are) antidotes against poison, and let him always be
careful to wear gems which destroy poison.
219. Well-tried females whose
toilet and ornaments have been examined, shall attentively serve him with fans,
water, and perfumes.
220. In like manner let him be careful
about his carriages, bed, seat, bath, toilet, and all his ornaments.
221. When he has dined, he may
divert himself with his wives in the harem; but when he has diverted himself,
he must, in due time, again think of the affairs of state.
222. Adorned (with his robes of
state), let him again inspect his fighting men, all his chariots and beasts of
burden, the weapons and accoutrements.
223. Having performed his
twilight-devotions, let him, well armed, hear in an inner apartment the doings
of those who make secret reports and of his spies.
224. But going to another secret
apartment and dismissing those people, he may enter the harem, surrounded by
female (servants), in order to dine again.
225. Having eaten there something
for the second time, and having been recreated by the sound of music, let him
go to rest and rise at the proper time free from fatigue.
226. A king who is in good health
must observe these rules; but, if he is indisposed, he may entrust all this
(business) to his servants.
Tamil and Vedas 