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35-Miscellanea in Ved

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35-Miscellanea in Ved

Agni and Jal in Ved
Relationship of Agni and Water. Agni (Fire) and Jal (Water) seems to be enemies, as Water extinguishes Fire, and Fire also does not want to go to Water. Its one example is when Devtaa and Asur were fighting, and Asur (Kaalakeya) hid in the sea, Indra asked Agni Dev to kill them. Agni Dev went there but since the Asur were hiding in the sea (Water) and he could not enter Water, he came back and told Indra his inability to kill those Asur. Then they had to request Maharshi Agastya Jee to drink the ocean and dry it. He drank the whole ocean so that Asur got exposed and Devtaa could kill them, although many of them ran away from there too.

Fire has natural tendency to reach higher worlds that's why he is used in worshipping the beings living in the higher worlds (Devtaa and Bhagvaan). Agni is the mouth of the gods. Water has natural tendency to reach lower world that's why it is used to pay homage and gratitude to the entities living in the lower worlds.

Fire is the messenger to the higher Worlds; same way water is the messenger to the lower worlds.
Water is the greatest attractor of impurity and anything which is dead and lifeless. During a bath, water cleans our body of all impurities. Water contains everything which is dead and must be sent to lower worlds.

Even a five year old knows that water and fire are enemies of each other, but to weaken the Sun and thus to weaken the people ruled by him; certain extremely evil and wicked people have tried their best to popularizes evil rituals of offering water to the Sun. Such a ritual when performed globally and regularly for a number of years will quench down the fire of Sun and weakens all the people ruled by the Sun.
It's a conspiracy against people ruled by the Sun to render them weak and powerless. That's why in Geetaa Krishn has laid tremendous importance on "Gyaan Yog". Knowledge is the biggest weapon of all weapons. With knowledge one can defeat their enemies without even a fight.

उतत्यामे यशसाश्वेतनायै व्यन्तापान्दौशिजोहुवध्यै प्र वो नपातमपांकृणुध्वं प्र मातरास्पिनस्यायोः॥
In this Richaa, Agni is referred as Pautra of Jal (grandson of water). meaning: I, Kaksheevaan, son of Ussik, try to call the Aswiks, who are strong, who partake the Havishya, ghee etc and drink Som, at this time when the world is lit (by the rising Sun), this Ushaa Sandhyaa, for the sake of fulfilling (fructification) my wishes. Hey Ritwik, praise the Agni who is the grandson of water ( water to Sasya (plants) and from plants to Agni ). Similarly praise the mothers of those Ritwik (Stotra) who are compassionate similarly to mothers, deities of day light.

In this Richaa also, the strong bond is laid between the Agni and Jal. The most common Mantra : "Aapo jyoti rasomritam" which simply means water (AapaH) is light and is equal to Amrita - without Mrityu. So water is both light as well as Amrit. Then why is it mentioned that water is light if there is no connection between water and fire?

Let us look at few other Richas of Rig Ved.
अप्सुमे सोमो अब्रवीदन्दर्विश्वानि भषजा अग्निंश्च विश्वशंभुवमापश्च विश्वभेषजीः॥
meaning: The Som Dev has told me who is the Drishtaa of this Mantra, that all medicines reside in water. He also told me that the Agni who causes happiness to the whole, resides in water. See the importance attributed to water with respect to its medicinal effect (it is found in recent time water alone can cure many ailments). Indeed fire resides in water. Again see
आपो अद्यान्वचारिषं रसेन समगस्महि पयस्वानग्न आ गहि तं मा सं सृज वर्चसा॥
meaning: Hey waters! I have entered you today to wash myself for the sake of Yaag. Thus I have united with you. Hey Agne (fire), who resides in these waters pray do come and join this act (of my washing). Myself who has washed, come and unite your Tejas with me, purify me.

The person (Braahman) who is about to do the days Yagya, washes himself in water, offering prayers to the "Abhimaanee Devtaa" of Aap (water) to join him and also addresses Agni as one who resides in water to join his brightness with him - to the Agni in water. So one can see that Aaap and Agni are not enemies.

Saam ved, 2.18.8 - addresses Agni as the dweller in Samudra (sea).

Apsaraa in Ved
According to Rig Ved an Apsaraa is a female counterpart of Gandharv. They connote beauty. Their synonyms are "nymph", "celestial nymph", and "celestial maiden". They are supernatural in nature and most of them are dancers in Indra's court. They usually entertain Devtaa and fallen heroes. Indra uses them for his purpose. Only Apsaraa mentioned in Rig Ved is Urvashee who married to Pururavaa - an ancestor of Paandav and Kaurav. (Rig Ved, Book X, Hymn 95)

Chhand in Saam Ved
31 types of Chhand are used in Saam Ved - (1) Ati Jagatee, (2) Ati Shakwaree, (3) Atyashti, (4) Anushtup, (5) Ashti, (6) Uparishtaajjyoti (Trishtup), (7) Uparishtaant Brihatee, (8) Ushnik, (9) Oordhwaa Brihatee, (10) Ek-padaa Gayatri, (11) Kakup (Ushnik), (12) Gayatri, (13) Jagatee, (14) Tri-padaa Anushtup, (15) Trishtup, (16) Dwi-padaa Viraat, (17) Pankti, (18) Pad Pankti, (19) Paad Nichrit, (20) Pipeelikaa (Madhyaa Anushtup), (21) Pur Ushnik, (22) Pragaath (Vishamaa Brihatee, Samaasato Brihatee), (23) Brihatee, (24) Mahaa Pankti, (25) Yava Madhyaa Gayatri, (26) Vardhmaanaa gayatri, (27) Viraat Sthaanaa (Trishtup), (28) Viraadushnik, (29) Vishtaar Pankti, (30) Shakwaree (Sopsagee), (31) Skandho Greevee Brihatee.

In Puraan, while explaining evolution, it is said that there was earwax in Vishnu’s ear. It was removed by Brahmaa Jee. It means, that he did the Saam Yoga of Panch Tattwa. And from that earwax there emerged two powerful Daitya - Madhu and Kaitabh. First Shiv unified with Vishnu - means, when the Raajas Gun (Vishnu) was unified with Taamas Gun (Shiv) there emerged the earwax which is Taamas named Raajas came out, and it was Rudra. Hence Panchatwa unified to bring these Raakshas out. It goes in more depth and divides the 11 causes of creation of Jeev Prabhed with respect to this concept as Shiv, Shambhoo, Pinaakee, Gireesh, Har, Sthaanu, Bharg, Bhairav, Sadaashiv, Kapaalee, and Eeshwar. If we just take the Shiv part of this and see where it will be unified? Atharv Ved 4.25.3 gives the answer:

Tava Vrate Nivi shante Janaa Sastwayyudite Prerite Chitrabhaano |
Yuvam Vaayo Savitaa cha Dushkritam Parakshaansi Shimidaam cha Sedhatam ||

Common meaning of Shiv is Shubh (auspicious). According to Bhautik Shaastra (Physics), Shubh is that which gives us profit, but this Mantra says - "whatever we think good for us in materialistic world, it may be extremely bad for us in future". So the first part of the Mantra says about what is Laabh (profit)? It is Shubh for your life style and so it should be chosen according the life style chosen by you. It should be Prerak (inspirational) and Sahaayak (helpful) for you - Chitrabhaano, means not only for you, iot should be Shubh for your environment and the whole world too.

In the 2nd Pad, it says that it should not be rejected on the basis of Jeev - Praan and Savitaa - the Gyaan. Then only it will be able to make you able to cross Vritti Maarg. This is called Shubh, not just Laabh, it is called Shiv. Then it says about the combination of Shiv and Panchatwa - that is "Which Srishti?" this is elaborated in Brahmodanam Sookt of Atharv Ved. Then Shambhoo, Piknaakee etc are all explained clearly.

Kinds of Men in Ved
Sapt me Sapt Shakin ekmek shatah daduh Yamunayamaadhi Shrut Mudradho Gavyam Mrije Niradho Ashwayam Mrige
There are 7 kinds of men in this world - fools, greater fools, the most foolish, intelligent, more intelligent, the most intelligent and Anuchar (or Aruchar). This classification is based on their actions. Aruchar is that person who is well versed in the Ved, means he is divinely intelligent.

Moorti Poojaa in Ved
Understand Vaidik Concept of Pratimaa or Moorti Poojaa - Saakaar Roop of God :. In the Rig Ved, Vishnu's Saakaar Roop, measuring the entire world in 3 steps are mentioned in several places, there are Rig Vaidik Mantra dedicated to Lingyokt Devtaa, indicative to Moorti Poojaa. Now, on the evidence of Moorti Poojaa, Rig Ved is very clear on Moorti Poojaa. It mentioned Moorti Poojaa with term "Pratimaa" and then warned (In Yajur Ved) to not to equate Moorti to God (Brahm) which is same what we believe today -

Reference 1 : Pratimaa Poojaa, Rig Ved, Mandal 10, Sookt 130, Mantra 3.
!! Kasti Pratimaa Pratimaa kim Nidanmaajyam Kim-Asit Paridhih Ka Aseet !!
Manra Drashtaa Rishi here is Prajaapati himself. He refers to when Dev conducted Yagya, He asks - "What was the limit (Paridhi) and what was the Pratimaa (Moorti or Idol), What was the Sankalp (resolution), What was Chhand ..... Mantra is quite clear.

In the subsequent Mantra, name of Chhand associated with Dev are given.

Reference 2 : Rig Ved, 2.33.9.
!! Sthirebhir-Ange Puru Roop Ugro Babhruh Shukrebhih Pipishe Hiranya !!
This Mantra prays to God Rudra saying god Rudra has got solid limbs (Saakaar), multiple forms, he looks beautiful while wearing gold.

Reference 3 : Goddess A-Lakshmee, in the Mandal 10,
Goddess A-Lakshmi is depicted here having ugly face. So they caution While Doing Pratimaa Upaasanaa. Vaidik sages understood it. People started considering Pratimaa as original God, forgetting the God himself, So they cautioned for it also.

Refer to Yajur Ved, 32.3.  which says -
!! Na Tasya Pratimaa Asti, Yasya Naam Mahaadyasah !!
Meaning : The God whose name is the greatest in the world has no Pratimaa or no equivalent idol.

Raamaayan References in Ved
There are some references of Raamaayan in Ved also.
The Rig Ved ( mentions of Ikshwaaaku, the ancestor of Raam and the founder of Ayodhyaa.
The Atharv Ved mentions Ayodhyaa as having nine gates.
The Atharv Ved (18.3.16) mentions the name of Vishwaamitra, Vashishth the preceptor of Raam, and Bhaaradwaaj.

Reiki in Atharv Ved
Regarding ancient origins of Reiki, the following quote from the Atharv Ved:

Ayam me Hasto Bhagavaanayam me Bhagwattar:
Ayam me Vishwabheshejo Yam Shivaabhimarshan:. 4.13.6

Hastaabhyaam Dash Shakhaabhyaam Jivyahaam Vaach-h Purogavee
Anaamayitnubhyam Hastaabhyaam Tabhyaam Tavabhi ma Shaamasi. 4.13.7

First Verse: Skilled, dexterous and empowered by the Divine for healing is our left hand for it removes blocks in the free flow of joy, and yet more potent is this divinely powered right hand for it contains all medicinal capacities of the universe, its all auspicious healing touch bringing peace, harmony, welfare, opulence, joy and liberation from all toxic conditions of matter: birth, death, old age and disease.

Second Verse: Our healing hands with their tenfold branched healing fingers and our tongue preceding the voice which powerfully affirms and empowers healing, with these two healers of disease, the hands and the voice, we touch you and your aura with a gentle, healing loving touch. The left hand is also said to contain Amrit and the right hand Agni.

This shows that Reiki origins are ancient and do not originate from Buddhism or later sources as some believe.
The first one is part of Shree Rudram and Maha Mrithyunjaya Mantra, which we recite practically daily.

Shraaddh in Ved
Rig Ved Mandal 10, Sookt 14-18 discuss about Shraaddh.
Is there anywhere else it has been mentioned?

Vimaan in Ved
See also    Vimaan
Several types of Vimaan, airplanes or aeroplanes and other kinds of transports are found in Ved.

The Rig Ved, the oldest document of the human race includes references to the following modes of transportation:
--Jal Yaan – a vehicle designed to operate in air and water (Rig Ved 6.58.3);
--Kaar - a vehicle that operates on ground and in water. (Rig Ved 9.14.1);
--Tri-tal (Tri means three and Tal means floor) - a vehicle consisting of three storeys. (Rig Ved 3.14.1);
--Tri-chakra Rath – a three-wheeled vehicle designed to operate in the air. (Rig Ved 4.36.1);
--Vaayu Rath - a gas or wind-powered chariot. (Rig Ved 5.41.6);
--Vidyut Rath - a vehicle that operates on power. (Rig Ved 3.14.1)


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Created by Sushma Gupta on 3/15/06
Updated on 03/20/13