SAKSHI NEWSLETTER
Vol. 15 #74 May-June, 2019
from tor
Note ary Direc
a r
Hon Rig Veda Insights
This essay, a companion to the
SAKSHI book, "Rishis' discusses eight
topics namely:
1) The size of the Rig Veda in modern
terms.
2) How such a vast book can be com-
piled orally without any writings.
3) The names of Rishis of RV given in two
parts (A) and (B), the division discussed.
4) Mantras Originated Earlier to 3000 BC.
5) Rig Veda originated in India; 20 RV deva
names versus 5 or 6 in other cultures.
6) Archeology and Indo-Sarasvati
Civilisation (ISC)
7) Continuity of Rig Veda Civilisation
to present day
8) The Contribution of Veda-s to India
(by Sri Aurobindo)
1) Size of the Rig Veda text
We focus here on the currently avail-
able version associated with the sage
Sh¢kala. The language is Vedic Samskrit.
It has 1028 suktas divided into ten
mandalas, each sukta having ten mantras
(or verses) on an average. The exact
number of mantras in RV is 10,552, as
1
SAKSHI Newsletter, May-June, 2019
noted in the Satavalekar edition. Each
mantra has several words. The total num-
ber of words is 1,53,826.
The total number of words (whose
meaning are discussed) (Charchapadani )
excluding the usual words such as cha,
api etc. is 1,10,704.
In the now available books of size (1/
8) Demi, assuming about 300 words a
page, makes the printed book of RV to
have 500 pages, not a small number.
Most Indologists quote at most 20 man-
tras (if at all they quote) which are less
than one tenth of one percent.
We can easily give the gross errors in
their interpretation and their ideas on the
age of RV and date.
2) How the Rig Veda was compiled by
the sage Sh¢kala?
Note that mantras were revealed to the
Rishis, (more than 400) who lived mostly
in northern India above Vindhyas. The
dates of the revelation of the mantras
span at least a thousand years or more.
(cont. pg 3)...
www.vedah.com
 Dharma and Development
Prosperity for all
Indeed this book is a valuable contribution to the
present and future generations to come.

The book ‘Prosperity for All: Dharma and PProgress’

‘Prosperity rogress’ is
an invaluable work which emerged out of the vast
study of Dr. R.L. Kashyap. He has made pioneering
Pages: xxxviii + 372,
Price ` 300/-
contribution to the field of Veda Knowledge. Prof.
Kashyap inspired by the vision of Rishis, reveals to the
readers the core of Dharma and its application. The variety of examples on
all aspects of life, narrated in this book are eye-openers. He has succeeded
in convincing us that Dharma is the foundation for all development and
prosperity. His background in mathematics and engineering has worked so
well in conveying the subject matter in such a way that he finally proves what
he wanted to establish.

This book is the outcome of Prof. Kashyap's concern towards the

comprehensive development of Indians. His commitment to Dharma and vast
experience as a professor have made the book indispensable for all those
who are serious about prosperity and development.

Dharma and Development : Prosperity for all, Relesed on 01.06.2019.

(L to R) Basavaraj Patil Sedam, Dr. R. L. Kashyap,
Sri Sanjay Patel, Sri Venugopal Reddy
2
SAKSHI Newsletter, May-June, 2019 info@vedah.com
...(from pg. 1)
Among the 10 mandalas, the first
mandala has about 20 percent of total
mantras, the last three mandalas have 45
percent; the middle six mandalas have
only 35 percent. This is glaring; what is
the reason?
Sh¢kala was assisted in his work not
only by his students and by some associ-
ates. He had only a vague idea of the size;
he might have memorised several begin-
ning lines of many suktas and mantras
without knowing them completely.
Sh¢kala planned clearly the oral book to
consist of many sub-books or Mandalas.
He particularly planned the Mandala one
so that it gives a clear outline of the broad
contents of the entire Rig Veda. As T.V.
Kapali Sastry implies, he planned the first
100 mantras to serve as a brief overview.
He begins with 9 mantras to Agni and
gives 3-mantra subsuktas due to devas
such as Agni, Vayu, Indra-Vayu, Mitra-
Varuna, Ashwins, Indra, Vishvedevas and
Sarasvati. The first 50 suktas give a clue
to the operation of devas such as Indra,
Brahma´aspati (Ga´apati), Rubhus (the
divine artisans), Vishnu, Varuna, Shiva-
Rudra, Surya, Savitar (1.35). It gives the
detailed description of the symbolic battle
(not physical) of Indra with the hostile
forces headed by V¨tras in suktas 1.32
and 1.34. The Madhu suktas (1.89, 1.90)
declare that the whole world or nature is
permeated by Delight which can be expe-
rienced by any human who is conscious
of the devas.
3
SAKSHI Newsletter, May-June, 2019
Sh¢kala gave suktas of Kashyapa
Maricha and Gotama Rahuga´a who are
regarded among seven Rishis. Sh¢kala
devotes six complete suktas to the mi-
raculous deeds of Ashvins, the divine
physicians. In 1.162 and 1.163 he gives
the suktas on Ashvamedha, a topic found
nowhere else in RV. He quotes the long
sukta of Dirghatamas (1.164) whose
mantras are quoted in later Upanishads.
Mantra (1.170) due to Agastya clearly
mentions the concept of the supreme
power (later called as Brahman) which is
beyond the range of mental thought.
This Mandala one is long having more
than 2000 mantras. Remember that more
than one person had to memorize them.
Again Sh¢kala got the different suktas
from different persons who used to come
personally to him and to recite the suktas
in their memory.
Even in Sh¢kala's time there were per-
sons who memorized many mantras of
rishis close to them. The names of 6
rishis are Gh¨tsamada, Vishvamitra,
V¢madeva, Atri Bhauma, Bharadvaja and
Vasishta. He compiled these 6 Mandalas.
Sh¢kala did not wait till he got all the
mantras of all these rishis.
All the available mantras due to
Gh¨tsamada became Mandala 2, even
though it is the shortest, both in suktas
and in the number of suktas. He created
the Mandala 3 (due to Vishvamitra and
his ancestors such as Kushika, his dis-
ciples called as Vaishvamitra); Mandala 4
www.vedah.com
(due to Vamadeva Gautama, and two of
his disciples V¢madevya).
The fifth Mandala is due to Rishi Atri
Bhauma and his disciples (more than 20),
Atreyas. The sixth Mandala is due to
Bharadvaja Bharaspatya and his disciples
Bharadvajas, not a big Mandala. The sev-
enth Mandala is due to mainly Rishi
Vasistha with a few additions of his
grandson Parashara Shakthya, (Shakti be-
ing the son of Vasishta). Sh¢kala placed
all the mantras of these 6 rishis, received
later, in Mandalas 8 through 10.
In these Mandalas 8, 9 and 10, there is
no single dominent rishi. Of course,
Sh¢kala was aware of the existence of the
famous rishis Angiras who is regarded as
an equal of devas, and who helped the
devas in their non physical battles against
hostiles. The original rishi Angirasa was
very ancient. Note that RV (1.1.2) men-
tions both very ancient (early) rishis
(p¦rvebhiª) and those relatively modern
rishis (n¦tanaiª) who were known by
name or successors to Sh¢kala. Angira is
a name of Agni also. He is so ancient that
none of his suktas are available, for the
absence of competent descendents who
could remember them and circulate
them.
Still some of these descendents did
tapas and became rishis having the rev-
elation of mantra. They are the ¡ngirasas
about 52 in number. Sh¢kala obtained
many suktas of these ¡ngirasas. He also
had many suktas of the rishis K¢nvas,
4
SAKSHI Newsletter, May-June, 2019
descendents of the Rishis Kanva Ghaura
and placed them in Mandala 8.
Recall that Kashyapa Maricha rishi had
in Mandala one sukta 1.99. It has only
one mantra because at that time, he had
only this mantra. After compiling the first
seven Mandalas, he received another 1
sukta of Kashyapa. So he inserted this
sukta in Mandala 8, numbered 8.29.
Similarly he inserted the Nodha
Gautama sukta here even though 8 suktas
of its rishis were in Mandala one.
Then Sh¢kala had the great idea of
grouping the suktas devoted to one deva
Soma into one Mandala. Thus this
mandala which has 114 suktas allowed
him to include the suktas of Shunashepa
(which appeared in mandala one),
K¢shyapa, ¡ngirasa, Bharadv¢ja whose
suktas appeared earlier. The suktas of all
the prominent rishis or their descendents
except Vamadeva are in Mandala 9.
Finally at a much later time, he re-
ceived many suktas which have great
content, but whose rishis had contribu-
tion of only one sukta. Such famous rishis
clearly had revelation of many other
which were lost. He included all the
suktas in his hand in the tenth mandala
which has about 1750 mantras, the sec-
ond biggest. The third biggest is mandala
8 with 1714 mantras.
This Mandala 10 has suktas of rishis
who appear in earlier mandalas and also
80 important suktas of rishi with only one
info@vedah.com
sukta. This Mandala had one short sukta
of Rishis Jeta M¢dhuchhandasa grand
disciple of Vishvamitra who appeared in
Mandala one. Why is not in Mandala 3?
S¦ktas 10.167 and 10.137 are due to
Vishvamitra Gathina, 10.159 is due to
Mrilika Vasishta. Why is it not in Mandala
7? The reason is that they were not avail-
able to Sh¢kala at that time He got them
later and placed them in Mandala 10.
3) Names of Rishis in 2 parts A and B
Rig Veda has at least 400 Rishis known
by name. Recall the rishi himself did not
give his name in the sukta. For each
sukta, the disciple gave a 3 item header,
which includes the name of Rishi, the
name of metre (or metres) in which the
sukta had to be recited and the name of
deva (or devi) who is praised or de-
scribed in the sukta.
We view RV as a single oral book.
Part A has all the names of Rishis who
contributed more than one sukta (often
many).
Part B contains the names of very an-
cient rishis of whom only one sukta has
been revealed. There are some excep-
tions mentioned later.
The total number of rishis is above
400, numbering from 402 to 404. Among
them at least thirty are lady rishis. The
information is provided in 3 parts, A, B
and C.
5
SAKSHI Newsletter, May-June, 2019
First we consider the names from
whom at least 2 or more suktas have
come to the light of compilers. This list is
in Part A. Next we consider the relatively
ancient rishis, in the Tenth Mandala, so
ancient that only one of their suktas is
available to us. All these names are in
Part B, with some exceptions.
In Part C are the names of lady rishis. It
is interesting that an authoritative
Anukramani due to Katyayana, published
in the Rig Veda edition of Satvalekar
omits 3 names known to us, but has 2
names not in the correct text. Perhaps
these 2 names were in the earlier recen-
sions of Rig Veda. The names of lady
rishis are in parts A and B also.
The total count here of Part A and Part
B: 366
Part C (women): 26
Several suktas have multiple rishis, we
have missed some of them. Thus our
count falls short of 404.
Thus it is not correct to classify or date
a complete Mandala as late or early. We
can only refer to specific rishis as more
ancient or less ancient. Clearly those in
Part B belong to the "more ancient cat-
egory'.
Note that RV does not say that there
could be rishis in later ages (RV 1.1.2,
7.32). Note in 1917 the rishi Daivarata
had revelation of 400 mantras, indistin-
guishable from those in R.V. The text and
translation is in print today.
www.vedah.com
 Names of Rishis Bahuv¨kta 5.71, 5.72
Part A Budha 5.1
Yajata 5.67, 5.68
Agastya 1.165, 1.166, 1.170, 1.171-
Ratahavya 5.65, 5.66
178; 1.179.3,4; 1.180-191
Vavri 5.19
¡gastyas (2)
Vasu¾ruta 5.3-6
Agastyashishya 1.179.5, 6
Vishvas¢ma 5.22
Agastyasvasa 10.60.6
Srutavit 5.62
¡gneya (4) Satyasrav¢ 5.79, 5.80
Kumara 7.101, 7.102 (3 in Part B) Sad¢pru´a 5.45
Agni Sauch¤ka: 10.51 (p)+, 10.52, Saptavadhri 5.78, 8.73
10.53 (p), 10.79, 10.80 [10.51 (p) Sasa 5.21
means a part (a few mantras of) Sutambhara 5.11-14
10.51] Prayasvantha 5.20
Aghnirg¨hapati: 8.102 Ap¢la (atreyi) 8.91
Agni Yavish°ha: 8.102 ¡ngirasas (52)
Agni Vaishvanara: 10.79, 10.80 Kutsa 1.94-98, 1.101-115, 9.97,45-58
Agni Chakshushaª: 9.106 (p) Durmitra Kautsa 10.105
(One in Part B) Sumitra Kautsa 10.105
Atharvana (2) Ghora 3.36.10
Brhaddiva 10.120 Sudithi 8.71
Bhisak 10.97 Hiranyastupah 1.31-35, 9.4, 9.69
Archan Hairanyastupah 10.149
Atri Bhauma: 5.27, 5.37-43, 5.76,
Samvanana 10.191
5.77, 5.83-86,
Samvarta 10.162
9.67, 10-12,9.86,41-45, 10.135.4
Krishna 8.85, 8.86, 8.87, 10.42-44
Atreyas (25) Abhivarta 10.174
Archanana 5.63, 5.64, 8.41,42 Amahiyu 9.61
Avasyu 5.31, 5.65 Ayasya 1.44-46, 120.67, 68, 10.67
Isha 5.7, 5.8 Uchatya 9.50-52
Uruchakri 5.69, 5.70 Uru 9.108.4,5
Evayamarut 5.86 Urdvasadma 9.108.8, 9
Kumara 7.101 Krutayasha 9.108.10, 11
Gavi¾htira 5.1 Tiraschi 8.95, 8.96
Pratik¾hatra 5.46 Divya 10.106
Prathibh¢nu 5.48 Dharuna 5.15
Babhru 5.30 Dhruva 10.173
6
SAKSHI Newsletter, May-June, 2019 info@vedah.com
N¨medha 8.89, 8.90, 8.91, 8.99, Vena 9.86.3, 6, 13, 23
9.26, 9.29 Somahuti 2.4-7
Pavitra 9.67, 22-32, 9.63, 9.83 Syumarashmi 10.77, 78
Purumilha 8.71
B¢rhaspatya (2)
Purumedha 8.89, 8.90
Agni Pavka 8.102
Puruhanma 8.70
Taparmurdha 10.182
Putadaksha 8.94
Shamyu, 6.44-46; 6.48
Pracheta 10.164
Prabhuvasu 5.35, 5.36, 9.35, 9.36 Bharadvaja B¢rhaspatya: 6.1-30;
Priyamedha 8.2.1-40, 8.6.8, 8.6.9, 6.37-43; 6.53-74; 9.97.1-3;
8.86, 9.28 10.137.1;
Baru 10.96 Bh¢radvajas (10)
Bindu 8.94, 9.30 Suhotra 6.31.32
B¨hanmati 9.39, 9.40 Nara 6.35, 6.36
B¨haspati 10.71, 10.72 Payu 6.75, 10.87
Murdhanvan 10.77 Vasu 9.80-82
Rah¦ga´a 9.37, 9.38 Rjishva 4.49-52, 9.98, 9.108.6,7
Vasurochisha 8.34.16-18 Garga 6.47 (4 in Part B)
Virupa 8.43, 8.44, 8.75
Bh¢rata (3)
Vihavya 10.128
Ashvamedha 5.27
Vitahavya 6.15
Devar¢ta 3.33
Vyashvah 8.26
Devashrava 3.23
Sishu 9.112
Sh¨takaksha 8.92 Daivodasi (2)
Savya 1.51-57 Parucchepa 1.127 -139
Shashvati (¢ngiras¤) 8.9.34 Pratardana K¢shiraja 9.96, 10.179.2
Saptagu 10.47
Dakshina Prajapatya 10.107
Sukaksha 8.92, 93
Harimanta 9.72 D¤rghatamasa Auchitya: 1.140-164
(9 in Part B) Dyut¢na M¢ruti: 8.96
Bh¢rgavas (9) G¨tsamado Sha¦naka 2.8-43,
Ita 10.171 9.86.46-48, 2.1-3
Kavi 9.47-49, 9.75-79 Kurma G¢rtsamada 2.27-2.29
K¨tnu 8.79
Gotama Rah¦ga´a: 1.74-93, 9.31,
Chyavana 10.19
9.67.7-9, 10.137.3
Nema 8.100.1-3, 6-12
Prayoga 8.102
7
SAKSHI Newsletter, May-June, 2019 www.vedah.com
Gautama (2) K¢nvas (30)
Nodha 1.58-64, 8.88, 9.93 Praskanva 1.44-50, 8.49, 9.95
Vamadeva 4.1-41,4.45-58 Medhatithi 1.12-13, 8.1.3-29, 8.2,
8.32, 9.2
Gaupayama or Laupayana (4)
Medhya 8.53, 8.57, 8.58
Subandu, Shrutabindu, Bandu,
Medhyatithi 8.1.3-29, 8.3, 8.33
Viprabandu
Sobhari 8.19-22, 8.103
(5.24, 10.57.60), (Common for all)
Narada 8.13, 9.104, 105
Idhmav¢ha Dar²yarchyuta 9.26 Ayuh 8.52
Indra: 1.165 (p), 1.170 (p), 4.23 Irimbiti 8.16-17
(p), 8.100 (p), 10.28 (p), 10.83 (p) Kurusuti 8.76-78
Kus¤d¤ 8.81-83
Aindra (7)
K¨sha 8.55
Vasukra 10.27, 10.28.3-5, 7, 9, 11,
Trishoka 8.45
10.29
Devatithi 8.4
Vimada 10.20-26
Nabhaka 8.39-42
V¨shakapi 10.86 (p) (4 in Part B)
Nipatithi 8.34.1-15
Jamadagni Bhargava - 3.62.16-18, Parvata 8.12, 9.104, 9.105
8.101, 9.62, 9.65, 9.67.16-18, Punarvatsa 8.7
10.110, 10.137.6, 10.167 Pustiguh 8.50
Kakshiv¢n Dairghatamasa: 1.116-125; Prusadhra 8.56
1.126 (p), 9.74 Prag¢tha 8.1.1, 2, 8.10, 8.48, 8.62-
65
Kashyapah Mar¤cha; 1.99, 8.29,
Kali 8.66
9.64, 9.67, 4-6,
Bharga 8.60
9.91,9.92,.113,9.114,10.137.2 Haryata 8.72
K¢shyapah (9) Brahmatithi 8.5
avatsara 5.44, 9.53-60 Matarishva 8.54
asita 9.5-9.24 Vatsa 8.6, 8.11
bhut¢msha 10.106 Shashakarna 8.9
devalah 9:5-24 Shrustiguh 8.51
nidruvih 9.63 Sadhvamsa 8.8
rebha 8.97 Suparna 8.59
rebhasunu 9.99, 9.100
K¢nv¢yana (2)
Shikhandinya Apsarau 9.104 Ashvasukti 8.14, 8.15
viv¨ha 10.163
Gosushkti 8.14
Kanva Ghaura 1.36-43; 9.94
8
SAKSHI Newsletter, May-June, 2019 info@vedah.com
Kushika (2) Manyuª 9.97.10-12
Kaushika, G¢th¤ : 3.19.22 M¨¶ikaª 9.97.25-27, 10.150
Eisirathi 3.31 Vasukra 9.97.28-30
Saubhara 10.127 V¨sagana 9.97.7-9
Vy¢ghrap¢t 9.97.16-18
Prajapati Parame¾h°i 10.129
Shakti 7.32.26, 9.97.19-21, 9.108.3,
Pr¢j¢patya (8) 14-16
Vimada 10.20-26 Vasi¾h°a Putraª: 7.33 (p)
Vishnu 10.184 Par¢shara sh¢ktya 9.97.31-44, 1.65-
Samvara´a 5.33, 5.34 1.73 (2 in Part B)
Hiranyagarbha 10.121
Varshagira (5)
(4 more in Part B)
Ambarisha 1.100, 9.98.8
R¢ma Jamadagnya 10.110 §jrashva 1.100
Sauhotra (2) Bhayamana 1.100
Ajamilha 4.43, 4.44 Sahadeva 1.100
Purumilha 4.43, 4.44 Suradha 1.100
Saurya (4) Vishvamitra Ghatinah 3.1-12;
Abhitap¢ 10.37 (3 in Part B) 3.24,3.25; 3.26 (p) 3.27-32, 3.33 (p)
3.34, 3.35, 3.36 (p); 3.35-53, 3.56-
Sh¢ktya (2)
62, 9.67 (p) 10.137.5, 10.167
Gaurviti 5.29, 9.108.1,2, 10.73,
Vaishvamitra (10)
10.74
§shabha 3.13, 3.14, 9.71
Parashara 1.35-73, 9.97.31-44
Kata 3.17, 3.18
Shaunahshepa: ¡j¤garti: 1.24-30; 9.3 Devaratah 1.24-1.30
T¢pasa (3) Purana 10.160
Manyu 10.83, 10.84 (2 in Part B) Prajapati 3.38, 3.54-3.56
Renu 9.70, 9.89
Vamadeva Gautama: 4.1-41, 4.45-50
Madhuchanda 1.1-1.10, 9.1
B¨hadukta V¢madevya 10.54-56 Jetamadhuchandasa (1.11)
Vasish°a Maitravaruni 7.1-32, Aghamarshana 10.190
7.33.1-9, 7.34-104, 9.67.19- (Astaka in Part B)
32,9.90,9.97.1-3, 10.137.7
Vishvakarma Bhauvana 10.89, 10.82
V¢sishthaª (14)
Yama Vaivasvata : 10-10 (p)
Indrapramati 9.97.4-6
Upamanyu 9.97.13-14 Yam¢yana (7)
Karnashrut 9.97.22-24 Kumara 10.135
Dyumn¤ka 8.87 Damana 10.16
9
SAKSHI Newsletter, May-June, 2019 www.vedah.com
Devashrava 10.17
Matita 10.19
Shanga 10.15
Sankusuka 10.18 (One in Part B)
Part B
Payuª Bh¢radv¢jaª, 10.87
M¦rdhanv¢n Angirasa, V¢madevya,
10.88
Re´u Vaisv¢mitra, 10.89
N¢r¢aya´a, 10.90
Aru´a Vaitahavya, 10.91
Sh¢ry¢ta M¢nava, 10.92
T¢nva P¢rthya, 10.93
Sarpa Arbuda k¢draveya, 10.94
Pur¦rava Aila, ¦rvashi §¾hika, 10.95
Baru ¡ngirasa, Sarvahari Aindra,
10.96
Bhi¾hak ¡tharvana, 10.97
Dev¢piª ¡rsh°ishena, 10.98
Vamra Vaikh¢nasa, 10.99
Duvasyu v¢ndana, 10.100
Budha soumya (family), 10.101
Mudgala Bh¢rmyashva, 10.102
Apratiratha Aindra, 10.103
A¾htaka Vasihv¢mitra, 10.104
Sumitraª Kautsa, Durmitraª Kautsa,
10.105
Bh¦tamshaª kashyapaª, 10.106
Divya ¡ngirasa, Dakshnina
Pr¢j¢patya, 10.107
10
SAKSHI Newsletter, May-June, 2019
Saram¢, Pa´ayah Asur¢, 10.108
Juhu Brahmaj¢y¢, ¥rdhvanabha
Brahmaª, 10.109
R¢ma j¢madagnyaª, Jamadagni
Bh¢rgava, 10.110
Asªt¢dam¾h°ra Vair¦pa, 10.111
Nabhaª Prabhedana Vair¦pa, 10.112
ShataPrabhedana Vair¦pa, 10.113
S¢dhri Vair¦pa, Gharma T¢pasa,
10.114
V¢r¾h°ihavya upastuta, 10.115
Agniyuta Sthaura, Agniy¦pa Sthaura,
10.116
Bhikshu ¡ngirasa, 10.117
Uruk¾hayah ¡mahiyavah, 10.118
Labar¦p¢pannaª Aindraª, 10.119
Bruhaddivah Atharvana, 10.120
Hiranyagarbha Prajapatya, 10.121
Chitramah¢ª v¢sishtah, 10.122
Vena Bhargava, 10.123
Agnivaru´asoma, Agni 10.124
V¢k Ambh¨ni, 10.125
Amhomuk V¢madevya;
Kulmalabarhi¾ha shail¦sha, 10.126
Kushika Saubhara, R¢trih
Bh¢radv¢ji, 10.127
Vihavya ¡ngirasa, 10.128
Praj¢pati Parame¾ht¤, 10.129
Yajn¢ª Praj¢patyaª, 10.130
Suk¤rti K¢k¾h¤vata, 10.131
info@vedah.com
Shakap¦taª N¢rmedha, 10.132
Sud¢ª Paijavana, 10.133
Yauvan¢shva M¢ndh¢ta, Godh¢
(§¾hika), 10.134
Kum¢raª Yam¢yana, 10.135
J¦ti, Vataj¦ti, Vipraj¦ti, V¨sh¢naka,
Karikrata, Etasha, §¾hysh¨nga,
10.136
Bharadv¢ja, Kashyapa, Gotama, Atri
Bhauma, Vishv¢mitra, jamadagni,
Vasi¾h°ha, 10.137
Anga Aurava, 10.138
Vishv¢vasu, Deva- gandharva,
10.139
Agni P¢vaka, 10.140
Agni T¢pasa, 10.141
Jarit¢ Sh¢rnga, Dro´a Sh¢nga,
S¢ris¨kta Sh¢rnga, Stambamitraª
Sh¢rnga, 10.142
Atri S¢nkhya, 10.143
Supar´a T¢rkshya, ¥rdhvak¨shana
Yam¢yana, 10.144
Indr¢´i, 10.145
Airammada devamuni, 10.146
Suved¢ Shair¤¾hi, 10.147
P¨thu Vainya, 10.148
Archan Haira´yast¦pa, 10.149
M¨l¤ka V¢si¾h°ha, 10.150
Shraddh¢ K¢m¢yani, 10.151
Sh¢sa Bh¢radv¢ja, 10.152
Indram¢tara Devaj¢maya, 10.153
11
SAKSHI Newsletter, May-June, 2019
Vaivasvat¤ Yam¤, 10.154
Shirimbi°ha Bh¢radv¢ja, 10.155
Ketuª ¡gneyaª, 10.156
Bhuvana ¡ptya, S¢dhana Bhauvana,
10.157
Chak¾hu sauryaª, 10.158
Shach¤ Paulomi, 10.159
P¦ra´a Vaishv¢mitra, 160
Yak¾hman¢shana Praj¢patya, 10.161
Rak¾hoh¢ Br¢hma, 10.162
Viv¨h¢ K¢shyapa, 10.163
Pracheta ¡ngirasa, 10.164
Kapota Nair¨ta, 10.165
§¾habhaVairaja, Sha¢kvara, 10.166
Vishvamitra Jamadagni, 10.167
Anila V¢t¢yana, 10.168
K¢k¾¤vata Shabara, 10.169
Vibhr¢t Saurya, 10.170
I°taª Bh¢rgavaª, 10.171
Samvarta ¡ngirasa, 10.172
Dhruva ¡ngirasa, 10.173
Abhivarta ¡ngirasa, 10.174
¥rdhvagr¢v¢ ¡rbudhi, 175
S¦nu ¡rbhava, 10. 176
Patanga Pr¢j¢patya, 10.177
Ari¾h°anemi T¢rk¾hya, 10.178
Shibi Aushinara, Pradardana,
K¢shir¢ja, Vasuman¢ Rauhidashva,
10.179
www.vedah.com
Jaya Aindra, 10.180 Shikhindinyau Apsarau K¢shyapi
Pratha V¢si¾h°ha, Sapratha 9.104
Bh¢radv¢ja, Gharma Saurya, 10.181 Shraddha K¢m¢yani 10.151
Sikata Nivavari 9.86.11-20, 31-40
Tapu M¦rdh¢ B¢rhaspatya, 10.182
S¦rya S¢vitri 10.85
Praj¢v¢n Pr¢j¢patya, 10.183 Tvash°agarbhakarta 10.184
Vishnu Pr¢j¢patya, Tva¾h°¢ Urvashi 10.95.2,4,5,7,11, 13, 15,
Garbhakart¢, 10.184 16, 18
Vagambrini 10.125
Satyadh¨tiª Varu´a, 10.185
Vasukrapatni 10.28.1
Ula V¢t¢yana, 10.186 Vishvav¢ra ¡treyi 5.28
Vatsa Agneya, 10.187 Yami Vaivasvati 10.57, 10.10 (p)
Shyena ¡gneya, 10.188 10 (p): means only a few mantras of
S¢rpar¢jn¤, 10.189 the sukta 10.
4) Mantras Originated Earlier to 3000
Aghamar¾sha´a M¢dhychchandasa, BC
10.190 We have to understand that the com-
Samvanana ¡ngirasa, 10.191 posers (rishis) were human beings and
Stri Rishis (28) each sukta in the Rig Veda has a date of
Aditi 4.17 composition. These wise persons taught
Aditirdakshayani 10.72 them to their disciples who had good
Apala ¡treyi, 8.91 memory, who taught them in turn to sev-
Dakshinaprajapatya 10.107 eral students in the neighbourhood. Then
Godha 10.134.62, 7 some extraordinary persons contacted all
Gosh¢ K¢k¾hivati 10.39, 10.40 the persons all over India who remem-
Indr¢ni 10.86.2-6, 9, 10, 15-18, bered these verses and compiled all these
10.145 suktas into a single book dividing it into
Indramatara 10.153 ten parts or mandalas. This recension is
Juhurbrhamajaya 10.109 due to the sage Sh¢kala. Obviously there
Lopamudra 1.189.1, 2 are many verses not covered here. About
Ratri Bh¢radvaji 10.127 10 years ago, another compilation due to
Romasha 1.126.7 S¢nkh¢yana has come to light.
Sarama devashuni 10.108.2, 4, 6, 7, The Westeners call this compilation
10, 1J date as the date of Rig Vedas; MaxMuller
Sarparagni 10.189 fixed the date around 1200 BCE, without
Shachi Paulomi 10.159 any evidence as he himself admitted. But
Shashvat¢ngirasi 8.1.34 when a falsehood is repeated extensively
12
SAKSHI Newsletter, May-June, 2019 info@vedah.com
and referred to by several academics in events with Planetarium software, he de-
the previous 2 centuries of CE, it is ac- clares that 3067 BCE is the date of the
cepted as the truth of its date. war in MB. 3067 BCE means 5087 years
earlier to our date (2019 CE). Since MB
I want to focus on the date of the origi-
mentions respectfully Veda as our oldest
nal composition of these sacred verses,
(oral) book, the date of Rig Veda mantras
which is several Millennia earlier to our
must be much earlier to the 3067 BCE
date today 2019 CE and also place a hard
(or 5087 years ago).
lower bound on them.
In our tradition the earliest Kavya
Rig Veda is mentioned respectfully
(highly creative poetic work delightful to
with great reverence in the epic
hear) is Ramayana. The principal person
Mahabharata MB, with date X, then we
is Sri Ramachandra. The book Ramayana
can say the Rig Veda mantras date is
of the poet-sage Valmiki gives the sky
much earlier to X.
maps of the major events in Ramayana
The best evidence for the date of any including the map of the birth date of Sri
physical event is the sky-map of that day, Rama, which is 5110 BCE. The book de-
that is the relative positions of the moon, clares that Veda is ancient.
planets and other asterisms visible to the
Thus many of our Rig Veda mantras must
eye on that day. The modern computer
be earlier than 3000 BCE. Both RV (1.1.2)
software known as planetarium software
and (7.22.9) state that Vedic verses were
utilises the latest knowledge of the math-
revealed to both ancient and modern Rishis.
ematics based astronomy (not astrology)
MB does not mention any Veda mantra
to give the current date in BCE for any
since it has nothing to do with the Kauravas
sky Map. There are several such Plan-
or Pandavas and their deeds.
etarium software. Many indologists are il-
literate regarding Mathematics and hence 5) Rig Veda originated in India:
cannot comprehend the value of the info 20 RV deva names versus 5 or 6 in
given by Planetarium software. other cultures
The names of Vedic devas such as Agni
Mahabharata has the sky map details of
or Varu´a are found in the artifacts of
the dates of 20 important events, namely
other civilisations such as Greek, Hittite
the 14 days of war, the Mission of
etc. The leftists in India and several west-
Krishna and others. The Sky maps are
ern academics use this fact to deny the
described in Sanskrit verses easily under-
origination of Veda in India.
standable. Professor Narahari Achar is a
professor of astronomy in the University However the great scholar and acade-
of Tennesse USA and also knows San- mician Nicholas Kazenas has tackled this
skrit. Using the sky map data of all the problem in great originality.
13
SAKSHI Newsletter, May-June, 2019 www.vedah.com
 He considers the names of 20 devas
(theonyms) in Veda and points out how
many of these devas are mentioned in
other cultures such as Hittite (Ht), Kassite
(KS), Mittani (Mt), Greek (Gk), Latin
(L), Slavic (Sl), Baltic (including Latvian,
Lithuanian) (B), Germanic (Gmc), Celtic
(C), Mycenaean (Mcn), Tocharian,
(Avasta or Iranians) (AV), Scandinavian
(Sc). He starts with India and goes west-
ward, to the cultures mentioned above.
For each Vedic deva he gives the corre-
sponding variant in that culture.
For instance
1. Vedic Agni: Agnis (Ht), Ogon (Sl),
ignis (L), ugis (Lth (Lithuanian) or
B). Note that even though there was
fire worship in Iran or Persia, the
name of fire has not survived.
We will mention only the names of cul-
tures such as Ht, Sl, omitting the variant
names (or theonyms) of devas. For more
info, see the chapter 3 of the book [N.
Kazanas, "Indo-aryan Origins and Other
Vedic Issues'', Aditya Prakashan, 2009,
p. 116-147, 29-31]. The chapter title is:
""Diffusion of Indo-European Theonyms:
What they show us)
2. Aryaman: Mcn, Gk, C, Sc (Scandi-
navian), (The ar-stem is in most IE
languages, "move, rise, stir')
3. Ashvin: Mcn; C; GK; Mcn, L, OE, B
(All indicating horse)
4. Bhaga: Ks, Phrygian, GK, Sl
5. B¨haddiva: C, Ir (Irish)
6. Dyaus: Ht, GK, L, Gmc, Rs
14
SAKSHI Newsletter, May-June, 2019
7. Indra: Ht, Mt, Ks, C, GK, AV (a de-
mon)
8. Marut-as: Ks, L, C, (stem, mar/
mor/mer (shine) is common to all IE
branches.
9. Manu: Gmc,
10. Mitra: Av, Mt, Gk,
11. Apam-napat; Roman, C (irish),
Gmc, GK, L, Ol (old latin),
12. Parjanya: Sl, B, Sc, L, C (snow)
13. §bhu: Gk (orpheus), Gmc, Gth, Sl,
Rs (Russian) (rabota, "work'), L.
14. Sara´yu: Mcn, Gk (Helene), L,
salax, Tocharian B
15. S¦rya: Ks, Gk, L, B, Gth (Gothic),
Old Norse, W, Sl, Rs (Russian)
16. Tvash°r : Gmc
17. U¾has: Gk, Au (auroras, Gmc, Lth,
(¢usra), Ltt, C,
18. Varu´a: Mt, Gk, B
19. V¢stospati: Gk, L, Gth, OHG, T
(tocharian) (ost) (house)
20. Yama: Sc, L, Gk, Av,
Professor Kazanas states, "It is aston-
ishing that RV alone from the whole Indic
literature contains so many theonyms
(devas) that have correspondences in one
or other traditions.
Thus Vedic has all 20 names.
Greek (Gk) has only 9; Gmc (Ger-
manic) has 8; Latin and Celtic have 6;
Mcn, Sl and B have 3, Hittite has 2.
Also astonishing is the absence of a
name common to IE branches to the exclu-
sion of RV. ""I called this phenomenon PP,
info@vedah.com
the P (reservation) P (Principal) and used it
as a major argument for (i) the antiquity of
the RV, (ii) the probability not only that
IAS (Indo-aryans) are indigenous by 1700
BCE, (iii) the saptasindu and its larger
nieghbourhood was the homeland of IES
(Indo European) (Kazanas).
The Greek culture has much literature,
perhaps more voluminous than RV or 4
Vedas. Still Greek has only 9 names. If
we took only the earliest poet Homer,
one would miss Ouranos and Hestia and
Demeter Erinas; thus the number 9
would fall to six. For the greeks, their
oral transmission method was ineffective
because they were on the move for a
fairly long period.
6) Archeology and Indo-Sarasvati
Civilisation (ISC)
Archeologists have traced the remnants
of five ancient civilisation namely (i) the
Eupratis- Tigris (or Mesopotamia or
Babylon) (ii) Egypt (iii) Greece and Rome
(iv) China (v) South American. India was
completely ignored till 1925 when they
discovered the extensive remnants of the
ancient Harappa (in the Baluch Province
of Pakistan). Now thousands of such sites
especially in India have been studied, giv-
ing the name of Indo Sarasvati
Civilisation (ISC) which spans an area of
at least 1.5 million sq. km (more than the
area of western Europe).
What is important is that Egypt or
Greece have no memories of their ancient
civilisation where as the ancient culture
15
SAKSHI Newsletter, May-June, 2019
of Rig Veda is very much active in India.
Hundreds of thousands of persons recite
with faith some verses of Rig Veda and
study its deeper meaning.
Thus the Rig Vedic culture is the only
ancient culture in practice even today.
For many academics of Indology in west-
ern universities and their Indian follow-
ers, the widespread faith of this living
culture opposes the validity of the claims
of the leftists about their favorite ideas of
salvation such as communism. Every at-
tempt is made to downrate (or play
down) the vast array of evidence in
favour of the power and depth of these
ideas and their artifacts. Many theories
such as AIT (Aryan Invasion Theory) are
floated without evidence. Rig Veda
verses have been assigned a date of 1200
BCE with absolutely no evidence. These
western indologists cannot accept the
idea, "we do not know' and hence suggest
guesses which are made to appear as
truth by repeating them again and again
among the cotarie.
Sri Aurobindo felt that the vast creativ-
ity reflected in the books such as the
grammar of Pa´ini, its commentary by
Patanjali, the great Yoga sutras, the six
systems of philosophy, Ayurveda, the
sutra-s dealing with geometry and many
others is the result of the creativity re-
leased by the tapas or askesis of the
Vedic sages, especially those of Rig Veda
(numbering more than 400 including
women).
www.vedah.com
 Recall that Hindu Culture is an oral
culture. The dates assigned by the West-
ern Indologists to these manuscript books
is between (1500 BCE - 0 BCE). The ac-
tual date of these books is much earlier.
The date of Veda is at least prior to 4000
BC. Is there evidence to support the cre-
ative activity in the period 4000 BCE to
1000 BCE? The answer is yes and this is
the Harappa or Indo-Sarasvati Civiliza-
tion (ISC), now clearly documented as
the earliest civilization in South Asia. In
many aspects, this civilization is superior
to the civilization in the midwest as in
Mesopotamia and Babylon. We will dis-
cuss the details presently.
There are academics both in the West
and India who portray the poets associ-
ated with Rig Veda as nomads, and hence
deny the word "Civilization' for them. It is
generally assumed that "civilization'
means tools, large buildings, weapons of
war and other artifacts. Ridgeley and
Kazanas mention the definition of civili-
zation given by the Japanese scholar
Yasuda. He found a "Marvellous Prin-
ciple' for civilization which is ""respect
for and coexistence with nature''. A.
West, while discussing the Egyptian civi-
lization in his book published in 2003
states, "In a civilization, men are con-
cerned with the quality of inner life rather
than with the conditions of day to day
existence... a concern to master greed,
ambition and envy' (quoted by Kazanas,
2009). The ideal society mentioned by
Plato has similar ideas. See also the defi-
16
SAKSHI Newsletter, May-June, 2019
nition of culture according to Sri
Aurobindo, given in section 8 of this es-
say.
The greatness of the Vedic Civilization
and its associate ISC is that they achieved
great heights both in the explorations of
inner realms and also in the building of
cities with many modern amenities such
as drainage which are comparable to
those of the modern cities.
The archeological evidence given by
the artifacts obtained from the Indus
Sarasvati Civilisatin (ISC) have to be
studied patiently.
The number of objects such as seals,
pottery, dolls 4200
The number of signs or graphemes in
the written form: 400-450 (ranging from
one to 26 signs per seal) same every-
where; Often Harappa is used instead of
ISC since Harappa (now in Pakistan) was
the first site to be studied. But ISC is a
better name.
Date of mature Harappan ~ 3000 BC or
early
But Mehrgarh goes back to at least
7000 / 8000 BCE p. 171, Hancock book,
"Under World: The Mysterious Origins of
Civilisation' (2002). See some specifics.
""What archeology does not know / p.
172 by the Academic Possehl, Beginnings
of food production / p. 172.
Based on more than 4200 artifacts of
ISC, the great scholar and archeologist
B.B. Lal has demonstrated conclusively
info@vedah.com
the continuity of ISC to present Haryana.
For details see his books ""How old are
the roots of Indian Civilisation''. He re-
futes with extensive evidence that ISC
culture originated elsewhere such as
GMAC area.
Since the B.B. Lal book is full of origi-
nal photos and easily readable text, I rec-
ommended this book to the readers.
The earliest Civilization of South Asia
All the quotes in this sub section and
the next two are from the book "The Ear-
liest Civilization of South Asia' by B.B.
Lal, (Pub: Aryan, 1997).
This civilization extended over a very
vast area covering almost the whole of
the northwestern part of the Indian sub-
continent. From Manda, the northern-
most station of this civilization to
Daimabad in the South is a distance of
1400 km. Again, from Sutkagen Dor on
the West to Alamgirpur on the East it is
even more - 1600 km. To put it on a
comparative scale, the area covered by
this civilization was more than that of the
contemporary civilizations of either Egypt
or Mesopotamia.
Its sites on the one hand in the
Sarasvati-Ghaggar-Hakra valley and in
the upper reaches of the Ganga-Yamuna
Doab and on the other, in Gujarat and
even Maharashtra where its influence was
felt up to Daimabad in the upper reaches
of the Godavari. Even though the popular
name is Harappa, Indus Sarasvati Civili-
zation (ISC), is more appropriate.
17
SAKSHI Newsletter, May-June, 2019
The time period spans over fifteen (15)
millinea, not all of them have the same
level of development. The earliest stage
labelled epipalaeolithic dates to 15th
millenium BCE. The beginning of the
ceremic phase on the immediate north-
west Fringe of South Asia may be as-
signed to sixth millennium. A site such as
Mehrgerh, about 100 km, South East of
Quetta in Baluchistan indicates that the
inhabitants had access to highly sophisti-
cated dentistry with perfect tiny holes in
molar teeth. The period is 5500-7000
BCE. (Ref: Alok Kumar (2014), p. 340;
refers to a paper in "Nature' pub. in 2000
CE).
""The evidence about the cereals is no
less interesting. These include: einkorn
wheat (Triticum monococcum), emmer
wheat (T.dicoccum), and bread wheat
(T.durum/aestivum); and two-row hulled
barley (Hordeum distichum) and six-row
barley (H. vulgare and H. vulgare var,
nudum). This is quite an impressive turn-
over for the people living in the seventh-
sixth millennia BC - at least three millen-
nia before the Harappan Civilization. It
appears that some fruits like jujube and
dates were also added to the dietary.''
""The houses were made of mud bricks
with sizes of 28 x 14.5 x7 cm and 33 x
14.5 x 7 cm, are of interest. The former
yields a ratio of 4:2:1 which is the ratio of
the bricks used in the Harappan times and
thus shows the antiquity as well continu-
ity of a concept. While the residential
houses were multi-roomed, with inter-
www.vedah.com
connecting doors, some of the structures
call for special attention.
All the above info is regarded as indicat-
ing only the formative stage of the ISC.''
Mani B.R. and Dikshit K.N. (2012),
state that, ""on the basis of Metric dates,
from Bhirana (Haryana) the cultural re-
mains of early Harappan horizon go back
to 7380 BCE-6201 BCE.
Mature Harappa or (ISC) Civilization
""It was characterized, amongst others,
by the following features:
i) systematic town-planning;
ii) orientation of the houses generally
along the cardinal directions;
iii) provision of a system of fortifica-
tion;
iv) division of settlements usually into
two parts, viz. a "Citadel' and a
"Lower Town';
v) use of bricks having a set ratio of
their length, breadth and thickness,
viz. 4:2:1, and
vi) bricks having been also baked in a
kiln;
vii)monumental public buildings like gra-
nary, assembly hall, bath, etc.;
viii) well laid-out drainage system;
ix) redware with certain specific forms
like S-shaped jars, tall perforated
jars, flanged vessels, beakers, etc.
and
x) certain painted designs like pipal-
leaves, banana-leaves, fish-scales,
intersecting circles, etc.;
18
SAKSHI Newsletter, May-June, 2019
xi) terracotta triangular and other types
of "cakes';
xii) etched carnelian beads and fancy
bangles, etc.;
xiii) a system of weights and
xiv) measures;
xv) typical seals and sealings;
xvi) Long-distance trade;
xvii) a distinctive script; and
xviii) certain types of statuary in metal
and stone.''
""What seems to have happened is that
around 2600-2500 BCE there was a
great spurt not only in internal but also
in external trade. It must have necessi-
tated the installation of a system of
weights for weighing goods that were
purchased in local markets and sent out.
Likewise, a system of measuring lengths
was found necessary in respect of com-
modities like cloth, etc. No less called
for was the introduction of a system of
writing for keeping records of transac-
tions and for long-distance communica-
tion. The manufacture of seals, bearing
in all likelihood the owner's or sender's
name, was yet another must, since the
packages sent out ought to be duly
stamped with a seal of authority. And it
is precisely these very features -
weights, measures, script and seals -
that stand out as the most significant dif-
ference between the Formative and Ma-
ture stages of the Harappan Civilization.
In the boosting of the trade, besides in-
dividual merchants and guilds, the State
too must have played a significant role.''
info@vedah.com
 ""Obviously the boost in trade led to
economic abundance. This, combined
with a gearing up of the administrative
machinery, resulted in an all-round
upliftment in the standards of living and
civic amenities reflected variously in bet-
ter town-planning, in a public system of
drainage and in the construction of monu-
mental buildings, etc. The emergent elite
class must have asserted itself and pa-
tronized sculptural art in stone as well as
bronze. The ladies must have put in a
demand for sophisticated jewellery. The
inevitable finale was the grand Mature
Harappan Civilization.''
""Thus in all likelihood it was in the
Ghaggar-Sarasvati valley and in the adja-
cent Ravi and lower Indus valleys that the
Mature Harappan "revolution' took place.
This suggests that in this valley even dur-
ing the Early Harappan times large towns
had begun to come up - a feature which
may have given rise to still bigger settle-
ments, viz. the cities. Indeed, in this very
region, Ganweriwala, a Mature Harappan
settlement covers no less than 81.3 hect-
ares.''
""It is now abundantly clear that one
need not look any longer to West Asia for
finding the "roots' of or even inspiration
for this great civilization of South Asia.
This region itself has given proof of its
infancy, adolescence and maturity.''
""Lothal situated not far from the Gulf
of Cambay (an inlet of the Arabian Sea)
and connected with it through a series of
19
SAKSHI Newsletter, May-June, 2019
rivers and their tributaries, has given to
the Harappan Civilization a dockyard
which seems to be the earliest dockyard
known to humanity.''
""But what is most interesting is that the
Harappans produced cotton as well - an
item that does not seem to have been
produced by other contemporaries.''
7) Continuity of Rig Veda Civilisation
to present day
The book by B.B. Lal ""How Deep are
the Roots of Indian Civilisation'' Aryan,
2009, (pg 150) connects ISC civilisation
to present day Haryana. But he assumes
that area of Rig Veda is roughly same as
that of ISC civilisation. He does not quote
from Rig Veda.
We have already partly described the
work by Kazanas, describing RV as ear-
lier to all others including ISC.
Some common attributes of RV age
and our age are:
7.1) Belief in Rebirth
7.2) Vigraha (icon) worship
7.3) People of Bharat
7.4) The six psychological foes com-
mon in all Indian languages
7.5) The idea of bad karma, the effect
of an act of harm or deceit done
to others.
7.6) Welcoming the knowledge from all
quarters
7.7) Unity and multiplicity
7.8) The spirit of questioning
7.9) The hymn to Earth
www.vedah.com
7.10) Creativity
7.11) Life as a Unique Journey
7.1) Rebirth
Many Indologists claim that the concept
of rebirth is not in the Veda-s; it appears
only in later Hinduism. This statement is
false. There are several mantra-s in the
Veda affirming the idea of rebirth. We
give here one such instance. Note that the
concept of rebirth given here is more
meaningful than the concept given in
Pura´¢s and the one in the popular
minds.
""O Agni, you give us a ship both as a
chariot and a home (1), traveling with the
eternal progress of motion that shall carry
(2), our strong spirits and our spirits of
fullness (maghona) (3), across the births
and to the peace (4).'' RV (1.140.12).
Rath¢ya n¢vam uta no g¨h¢ya (1),
nity¢ritr¢m padvat¤m r¢si agne (2),
asm¢kam v¤r¢m uta no maghona (3),
jan¢n cha y¢ p¢ray¢ª sharma y¢ cha (4).
Note that the ship is both a home and a
mode of traveling, i.e., it is the human
body, which partakes of much motion
spanning over several births. Note that
line 4 specifically mentions the births
(jan¢n). Note the phrase, "Our spirits of
fullness'. Life was never regarded as
merely going from one birth to another.
In each birth, one completes a stage of
perfection, maghona.
Some other mantras referring to rebirth
are RV (10.59.6), (10.59.7), (10.18.5) and
20
SAKSHI Newsletter, May-June, 2019
others. Note that rebirth mentioned in RV is
not transmigration. It is metempsychosis.
The soul prepares a body to enter it. It is not
a case of simple transfer of the soul from
one box to another.
7.2) Vigraha (icon) worship
Taittiriya ¡ranyaka belonging to the
Krishna Yajur Veda specifically mentions
the use of icons or vigrahas in the wor-
ship on the fire-altar.
""On the top of the altar are spread lo-
tus leaves; on it is placed the golden
purusha (i.e., a golden icon (or vigraha)
in the Shape of Purusha) pushkaraparnam
rukmam purusham iti upadadhati '' TA
(1.25.1)
The symbolism is discussed in Tai.
¡ranyaka (1.25.2).
"The lotus leaf is the askesis (tapasya);
The truth satya is gold; the golden
purusha is the immortality (am¨ta) tapo
vai pushkaraparnam, satyah rukmah,
am¨tam purusha.
TA (1.7.3) mentions the icon or
Purusha while addressing the Supreme
Sun (Kashyapa).
"O Kashyapa, in this beautiful icon of
yours all the seven suns are established'.
Clearly the vigraha (or icon) here may
not be as big as those in modern Indian
temples. At the end of the Vedic period,
some sages felt that a vigraha would be of
use in worshipful practices in a home of
an individual. There is no need to arrange
for the elaborate yajna with its fire-altar,
info@vedah.com
priests etc. In the Vigraha-s with an
antropomorphic form, all the different as-
pects or limbs (such as arm, leg) have
their own symbolism.
As times changed, the sages changed
their mode of worship. The internal yajna
of Vedic times became the inner puja of
modern times, i.e, where the aspirant
symbolically invokes the deity within
one's own heart, without using external
things like sandle paste, flowers etc.
7.3) People of Bh¢rat
RV (3.53.12) specifically mentions,
"The mantra (brahma) of Vishvamitra
protects the people of Bh¢rat'.
vishv¢mitrasya rak¾hati brahmedam
bh¢ratam janam
RV (6.16.19), RV (6.16.45) and RV
(3.23.2) mention the word bh¢rataª, the
people of the land Bh¢rat.
Such quotations are also in later books
like Vish´u Pur¢´am which describe
Bh¢rat as bounded by the mountain at the
top and the oceans on the three sides.
7.4) The six enemies psychological
In the entire Hindu culture spanning
several millennia all over India in many
languages and in other countries, the six
psychological enemies are common
namely lust (k¢ma), anger (krodha),
greed (lobha), delusion (moha), arro-
gance (mada) and jealousy (matsarya).
They are symbolised all over India by six
animals or birds.
21
SAKSHI Newsletter, May-June, 2019
RV (7.104.22) describes these six en-
emies as demons and there is a prayer to
India for destroying them. The six ani-
mals or birds are:
1. owlet (uluka), (Delusion);
2. shashuluka (wolf), (anger)
3. shv¢na (dog) (jealousy)
4. koka (chakravaka bird) (lust)
5. supar´a (eagle) (arrogance)
6. g¨dhra (vulture) (greed)
O Indra, kill the delusion (owl); kill the
anger (wolf), kill the jealousy (dog), kill
the lust (chakrav¢ka), kill the arrogance
(eagle), kill the greed (vulture).
Explanation of symbolism: Any student
in Sanskrit knows about the love stricken
Chakrav¢ka birds. In Indian English a
popular phrase is the "dog in the manger
policy', i.e., "dog neither eats the grass
nor allows the cow to eat the grass in the
manger'.
Again vulture is translated in the
American Heritage Dictionary as, "a per-
son of rapacious and predatory nature'.
In Indian myths eagles are described as
brimming with arrogance with their abil-
ity to cross over any obstacle. There are
many stories in the Pur¢´a books of the
mythical eagle Garuda and its humiliation
at the hands of the lord Vi¾h´u.
In Indian myths, owl is said to be full of
dullness or delusion. Since it is awake at
nights unlike all other birds, it supposedly
is not sure whether it is a bird or a noc-
turnal animal.
www.vedah.com
 The clarification of symbolism in this
verse is due to Dr. Narendra of the San-
skrit Institute, Sri Aurobindo Ashram,
Pondicherry.
The translation of this verse by
Whitney speaks for itself:
"The owl sorcerer, the owlet sorcerer
smite thou, the dog sorcerer and the
cuckoo sorcerer, the eagle sorcerer and
the vulture sorcerer-do thou destroy the
demon as if with a mill-stone'.
7.5) Bad Karma
RV (7.86.5): Release us from the mis-
deeds of our fathers (1), release us from
those we committed ourselves (2). Re-
lease Vasi¾h°ha from the (psychological)
bonds (5), just as releasing a thief after he
makes amends, O King (3), or as a calf (is
released from his fetters) (4).
ava drugdhani pit¨y¢ s¨j¢ no (1), ava y¢
vayam chak¨m¢ tan¦bhiª (2)
ava r¢jan pashut¨pam na t¢yum s¨j¢ (3),
vatsam na (4), d¢mno vasi¾h°am (5)
[pashu-t¨pa: caring for a cow as a form
of restitution;]
RV (7.86.6): O Varu´a, it was not my
own choice, but bad luck itself (1), gam-
bling, drink, anger, and carelessness (2).
The older man leads the younger one
astray (3), and even dream seems to pro-
voke this sin (4).
na sa svo daksho varu´a d h¨tiª (1), s¢
sur¢ manyuª vibh¤dako achittiª (2)
asti jy¢y¢n kan¤yasa up¢re (3), svapnaª
chana it an¨tasya prayot¢ (4)
22
SAKSHI Newsletter, May-June, 2019
[dhruti: bad past karma]
7.6) Welcoming the knowledge from
all quarters
The Veda-s do not declare that they
are the supreme authority. The Vedic
seers understood that the knowledge is
vast. RV (1.89.1) specifically asks all per-
sons including the sages of those times to
welcome the knowledge coming from all
sides, as long as the new knowledge does
not cause major divisions and conflicts in
the society.
7.7) Unity and multiplicity
Take any subject such as education or
healing arts. Each subject has a high com-
mon goal indicated by the word ekam.
ekam is not the numerical one. The well
known Veda mantra RV (1.146.46)
"ekam sat, vipra bahudh¢ vadanti'. It is
often mistranslated as stating, "all reli-
gions are equal'. The mantra has two
parts. The first part states, "ekam sat'. sat
is existence, all the infinite number of en-
tities in our worlds is existence. ekam sat
means each entity has infinite strands
which are in harmony (ekam). ekam indi-
cates the harmony of the many things,
even though we humans may not be able
to see it.
The next phrase states that the sages
speak of it differently. Each person
knows only something about one form
among the many. For instance in healing
arts we have allopathy, homeopathy, acu-
puncture, reiki, pr¢´ic healing etc. The
mantra does not announce that all these
info@vedah.com
methods are "equal'. It does not declare
that all these methods lead to the goal of
perfect health. One method is best for
one particular person at a particular time.
Again the verse does not say anything
like, "Universal healing arts'.
Each method is based on a specific set
of assumptions. These basic assumptions
of the different methods are in conflict
with each other. Allopathy views human
as a machine, there is no room for Pr¢´a.
For Ayurveda, Pr¢´a is crucial. ekam sat
means that there are persons who can
understand the harmony and can direct a
sick person to a method appropriate to
him/her at that time. For more clarifica-
tion on the idea of unity, note that ekam
is not the numerical one. It is the unity of
the infinite strands in it which act harmo-
niously. For details see chapter 8.
7.8) The spirit of questioning was en-
couraged in Vedic times. No one was
punished for asking questions or dis-
agreeing with accepted thoughts. In Rig
Veda (8.100.3), a rishi, Nema declares,
"Indra is not; who has seen Indra'. The
rishi, Dirghatama who knows more than
most persons states, "Like one who does
not know, one who is not conscious, I ask
the seers about the Unborn one' (RV
1.164.6). The rishi M¦rdhanvan declares
that he is asking questions not in a spirit
of disputation, RV (10.88.18).
7.9) The hymn to Earth in the Kanda
12 of Atharva Veda is the earliest state-
ment on the environment and its relation
23
SAKSHI Newsletter, May-June, 2019
to man. Even then the Vedic people lived
harmoniously with nature. As mentioned
in chap. 18, this aspect is the hallmark of
a civilization, not just the material arti-
facts like tall buildings or weapons of
war.
Respect for all including women.
Among the 400 seers or poets of Rig
Veda, there are about 30 women. Among
the books of all the primary religions,
Veda-s are the only books where women
are assigned the status of seers or givers
of wisdom. Everyone is called upon to
show respect to all persons including the
so called "sh¦dra' AV (19.62.1),
(19.32.8), SYV (26.2). Veda-s were ac-
cessible to all men and women regardless
of age, caste and status.
Most persons even in India think of the
Veda as dealing with otherworldly things.
But its idea on taxation are relevant even
today as mentioned by Nicholos Kazanas
(2010). Nicholas Kazanas, "Indo-Aryan
Origins and other Vedic issues', Aditya
Prakashan, 2009. Economic Principles in
the Vedic Traditions; 2010.
7.10) Creativity: The Period of 4000
BCE to 1000 BCE, was incredible in its
creativity. You take any subject, there
was a treatise on it. The P¢´ni grammar is
still unsurpassed in its attention to details
and in its overall view of language. Math-
ematics, Prosody, the knowledge of
trees, healing, Ayurveda, beauty of build-
ings, caring for horses and cattle, the
music, dance, the famous 64 arts etc. are
www.vedah.com
only some of the topics on which books
have been published. What is the secret
behind this vast creativity? There is noth-
ing like this in any other civilization. The
creativity released by the study of the
Veda-s and its chanting is the source of
all this creativity. Even today the creativ-
ity of Hindu-s who have kept in touch
with our ancient Vedic culture is by and
large greater than the creativity of others.
Even a complete newcomer to India like
the Nobelist writer Naipaul once posed
the question, "what is the reason that the
grandparents of some very well known
scientists are all priests or those knowl-
edgeable in ancient knowledge'?.
Note that being in touch with ancient
culture does not mean that one should
frequently visit temples or perform ritu-
als. A detailed reading of the biography of
the famous mathematician Sriniv¢sa
Ramanujan, or the scientist K.S. Krishnan
(collaborator with Nobelist C.V. Raman)
will testify. They had a deep inward con-
tact with our culture.
The extensive creativity mentioned
above is possible because of a variety of
creative powers are hidden within our
body. The Rig Veda mantra-s suggest
how these hidden powers within us relat-
ing to intuition, inspiration, memory,
connections between the cosmos and the
individual human being can be released.
This knowledge is very much valid today.
Vedic seers suggest how you can develop
your intuition, instead of saying, without
any basis, that it depends on your genes.
24
SAKSHI Newsletter, May-June, 2019
7.11) Life as a Unique Journey
According to the sages of the Veda,
everyone should regard his or her life as a
journey from one peak of perfection to
another peak. They have indicated that
help is always available for those who
embark on such exciting journeys. We
shall quote here one mantra RV (1.10.2),
i.e., the mantra 2 in the s¦kta 10 of the
Man²ala One of Rig Veda. Because of its
meter, mantra naturally is divisible into 3
or 4 parts whose meanings are relatively
self-contained. This particular mantra has
four parts whose translation is displayed
below. The corresponding Sanskrit text in
Devanagari is in italics.
""When the worshipper climbs from
peak to peak (1), he (she) realizes the
progress that is yet to be achieved (2).
Then (the cosmic-power) Indra awakens
in the seeker the purpose of the journey
(3), and manifests with his troop to aid
(the devotee in his journey) (4).'' RV
(1.10.2)
(The original Sanskrit text is: yat s¢no
s¢num aruhat (1), bh¦ri aspa¾hta
kartvam (2), tat indro artham chetati (3),
y¦thena vru¾h´ir ejati (4).
8) The Contribution of Veda-s to India
(by Sri Aurobindo)
""The culture of a people is an expres-
sion of a consciousness of life with three
aspects: a side of thought, of ideal, of up-
ward will and the soul's aspiration; a side
of creative self-expression; and, a side of
practical and outward formulations.
info@vedah.com
 In other words, its philosophy and reli-
gion; its art, poetry and literature; and its
society and politics. Together they make
up its soul, mind and body. This is the
real significance of a Brahmanical civili-
zation, and not the dominance of a sacer-
dotal mind or class.'' (Foundations of In-
dian Culture)
""The whole aim of a great culture is to
lift man upto something which at first he
is not: to teach him to live by reason, by
the law of good and unity, beauty and
harmony, by some high law of this spirit.
The last of these aims, as conceived by
ancient India, is the highest of all because
of it includes and surpasses all the others.
To have made this attempt is to have en-
nobled the race; to have achieved even a
partial success is a greater contribution to
the future possibilities of the human be-
ing.'' (Ibid)
""One might almost say that ancient In-
dia was created by the Veda and
Upanishads and that the visions of in-
spired seers made a people. That sublime
poetry with its revelation of godhead and
the joy and power of life and truth and
immortality or its revelation of the secrets
of the self and the powers of its manifes-
tation in man and the universe and of
man's return to self-knowledge got into
the very blood and mind and life of the
race and made itself the fountain-head of
all that incessant urge to spirituality which
has been its distinguishing gift and cul-
tural motive.'' [SABCL Vol. 9, p. 245]
25
SAKSHI Newsletter, May-June, 2019
""At the root of all that we Hindus have
done, thought and said through these
many thousands of years, behind all we
are and seek to be, there lies concealed,
the fount of our philosophies, the bedrock
of our religions, the kernel of our thought,
the explanation of our ethics and society,
the summary of our civilization, the rivet
of our nationality, a small body of speech,
Veda. From this one seed developing into
many forms the multitudinous and mag-
nificent birth called Hinduism draws its in-
exhaustible existence. Buddhism too with
its offshoot, Christianity, flows from the
same original source. It has left its stamp
on Persia, through Persia on Judaism,
through Judaism, Christianity and Sufism
on Islam, and through Buddha on Confu-
cianism, and through Christ and mediaeval
mysticism, Greek and German philosophy
and Sanskrit learning on the thought and
civilization of Europe. There is no part of
the world's spirituality, of the world's reli-
gion, of the world's thought which would
be what it is today, if the Veda had not
existed. Of no other body of speech in the
world can this be said.'' [Sri Aurobindo:
Archives and Research, April 1977, p. 31]
The perfect truth of the Veda is the
fundamental knowledge, the right rela-
tions with the Truth of things, on which
alone according to our ideas, all other
knowledge can receive the true orienta-
tion needed by humanity. The recovery of
the perfect truth of the Veda is therefore
not merely a desideratum for our modern
intellectual curiosity, but a practical ne-
www.vedah.com
cessity for the future, of the human race.
For I believe firmly that the secret con-
cealed in the Veda, when entirely discov-
ered, will be found to formulate perfectly
that knowledge and practice of a divine
life to which the march of humanity, after
long wanderings in the satisfaction of the
intellect and senses, must inevitably re-
turn and is actually at the present day, in
the impulses of its van-guard, tending
more and more, but vaguely and blindly,
to return. If we can set our feet on the
path, not vaguely and blindly, but in the
full light that streamed so brilliantly and
grandiosely on the inner sight of our dis-
tant forefathers, our speed will be more
rapid and our arrival more triumphant.
(Ibid, Dec. 1985, p.168)

Vedas are not only the fountainhead of Indian

culture but also the most ancient and
cherished heritage of the world. In them we
find a synthesis of reason and devotion,
freedom and responsibility, art and science,
nature and culture. The highest aspects of
human values are enshrined in the Vedas.
Thus, the Vedic literature is the cherished
treasure of everybody, transcending the
barriers of gender, class, race and nationality.

Therefore, it is the primary duty and

national pride to pursue and perpetuate this
glorious tradition.

26
SAKSHI Newsletter, May-June, 2019 info@vedah.com
 ªÀåQÛvÀé «PÀ¸À£À ²©gÀ - 2019
¸ÀÄgÀ©ü ¥sËAqÉñÀ£ï læ¸ïÖ ¸ÀºA
À iÉÆÃUÀzÆ
É A¢UÉ F J¯Áè UÀ t å ªÀ å QÛ U À ¼ À Ä ºÁdjzÀ Ä Ý
2019gÀ ‘ªÀåQÛvÀé «PÀ¸À£À ²©gÀ’ªÀ£ÀÄß ¸ÀÄAzÀgÀªÁzÀ PÁAiÀÄðPÀª
æ ÄÀ zÀ GzÁÏl£É £Àq¹
É ²©gÀzÀ AiÀıÀ¹éÃ
¥ÀæPÀÈwAiÀÄ ªÀÄr®£ÀÄß ºÉÆA¢gÀĪÀ KqÀªÀÄqÀÄ ZÁ®£ÉUÉ ªÀÄÄ£Àßr¬ÄlÖgÀÄ.
UÁæªÀÄzÀ CgÉÆêÉÃzÀ ¸ÀܼÀzÀ°è 15 ¢£ÀUÀ¼À PÁ®
ªÀåQÛvÀé «PÀ¸À£À ²©gÀ ºÉ¸ÀgÉà ºÉüÀĪÀ ºÁUÉ
ºÀ«ÄäPÉƼÀî¯ÁVvÀÄÛ.
EzÀÄ ªÀÄPÀ̼À ªÀÄ£ÉÆÃgÀAd£ÉUÁVAiÉÆà CxÀªÁ
ªÉÄà 11 ±À¤ªÁgÀzÀ E½¸ÀAeÉAiÀÄ ¸ÀªÀÄAiÀÄ¢ ¨É à ¹UÉ A iÀ Ä ¸À ª À Ä AiÀ Ä PÀ ¼ É A iÀ Ä ¯É A zÉ Æ
J¯Áè ²©gÁyðUÀ¼À£ÀÄß eÉÆvÉ ªÀiÁrPÉÆAqÀÄ ºÀ«ÄäPÉÆArgÀĪÀAvÀzÀÝ®è. ¸ÀÄgÀ©ü ¸ÀA¸ÉÜAiÀÄ°è
¸ÀA¸ÉÜAiÀÄ ¹§âA¢AiÀĪÀgÀÄ CgÉÆêÉÃzÀPÉÌ §AzÀÄ ªÁå¸ÀAUÀ ªÀiÁqÀÄwÛgÀĪÀ ¥ÀæwAiÉÆAzÀÄ ªÀÄUÀĪÀÅ
vÀ®Ä¦zÀgÀÄ. PÉêÀ® ¥ÀoÀå ¥ÀĸÀÛPÀzÀ ºÀļÀĪÁV ¨É¼ÉAiÀÄzÉ
¥À o É å ÃvÀ g À ZÀ l ĪÀ n PÉ A iÀ Ä ®Æè ¥Á¯É Æ ÎAqÀ Ä
115 ªÀ Ä PÀ Ì ¼ À Ä (²©gÁyðUÀ ¼ À Ä ) ºÁUÀ Æ
J¯É è q É A iÀ Ä °è A iÀ Ä Æ CªÀ g À ¥À æ w ¨s É A iÀ Ä £À Ä ß
EªÀgÀÄUÀ½UÉ ªÀiÁUÀðzÀ±ÀðPÀgÁV ¸ÀÄgÀ©üAiÀÄ 10
UÀÄgÀÄw¸ÀĪÀAvÉ ªÀÄÄ£ÀÄßUÀΨÉÃPÀÄ JA§ PÁgÀtPÉÌ
¹§âA¢AiÀĪÀgÉÆA¢UÉ ºÁUÀÆ ¸ÁQë ¸ÀA¸ÉÜAiÀÄ
PÁgÀtPÉÌ F jÃwAiÀÄ ²©gÀª£
À ÄÀ ß DAiÉÆÃf¸ÀÄwÛz.É
M§âgÄÀ ¹§âA¢AiÀĪÀgÆ
É A¢UÉ ²©gÀzÀ ªÉÆzÀ®£ÉÃ
¢£À DgÀA¨sÀªÁ¬ÄvÀÄ. EA¢£À CzsÄÀ ¤PÀ AiÀÄÄUÀz°
À è C½«£À CAa£ÀvÛÀ
¸ÁUÀÄwÛgÄÀ ªÀ £ÀªÄÀ ä ¨sÁgÀwÃAiÀÄ ¸ÀA¸ÀÌøwAiÀÄ CjªÀÅ
ªÉÄà 12 ¨sÁ£ÀĪÁgÀzA
À zÀÄ ²©gÀzÀ GzÁÏl£Á
£ÀªÀÄä ªÀÄPÀ̼À°è ©vÀÄÛªÀ GzÉÝñÀ¢AzÀ ¸ÀA¸ÁÌgÀ
PÁAiÀ Ä ðPÀ æ ª À Ä ªÀ £ À Ä ß ºÀ « Ää P É Æ ¼À î ¯ ÁVvÀ Ä Û , F
²PÀët, ªÉÃzÀ ªÀÄAvÀæUÀ¼À ¥ÀoÀ£À, DgÉÆÃUÀåzÀ
GzÁÏl£Á ¸ÀªÀiÁgÀA¨sÀPÉÌ ºÁdgÁV ²©gÀªÀ£ÀÄß
PÁ¼ÀfAiÀÄ zÀȶ֬ÄAzÀ AiÉÆÃUÀ, ªÁåAiÀĪÀÄUÀ¼ÀÄ
GzÁÏn¹zÀ UÀtåªÀåQÛUÀ¼ÉAzÀgÉ:
zÉÊ£ÀA¢£À ²©gÀzÀ ZÀlĪÀnPÉAiÀiÁV ¸ÁUÀÄwÛvÀÄÛ.
* ²æêÀÄw «zÁå wÃxÀð- ¸ÀA¸ÁÜ¥ÀPÀgÀÄ wÃxÀð
ªÀåQv
Û éÀ «PÀ¸£
À À ²©gÀ-2019 ¥Àw
æ ªÀµð
À QÌAvÀ®Æ
D±ÀæªÀÄ.
«±ÉõÀªÁVvÀÄÛ, ªÀÄPÀ̽UÉ ¨ÉÃPÁzÀAvÀºÀ ¸ÁªÀiÁ£Àå
* qÁ. gÀ.«. dºÁVÃgÀzÁgÀ- ªÀiÁå£ÉÃfAUï
eÁÕ£À, QæÃqÉUÀ¼ÀÄ, ªÀÄ£ÉÆÃgÀAd£É J®èªÀÇ ¸ÀºÀ
læ¹ÖÃ, ¸ÁQë ¸ÀA¸ÉÜ.
²©gÀz°
À z
è ÄÀ Ý F 15 ¢£ÀU¼
À °
À è C£ÉÃPÀ ¸ÀA¥À£Æ
À ä®
* qÁ. eÉ Æ åÃw CAiÀ Ä ågï - d£À g À ¯ ï
ªÀåQU
Û ¼
À ÄÀ §AzÀÄ ºÀ®ªÁgÀÄ «µÀAiÀÄUÀ¼£
À ÄÀ ß ªÀÄPÀ̽UÉ
ªÀiÁå£ÉÃdgï, §AiÉÆÃPÁ£ï.
CxÀ ð ªÁUÀ Ä ªÀ A vÉ ¸À g À ¼ À jÃwAiÀ Ä °è
* ²æêÀÄw DAiÀÄð wÃxÀð - læ¹ÖÃ, wÃxÀð
w½¹PÉÆnÖzÁÝgÉ, CªÀgÀÄUÀ¼À QgÀÄ¥ÀjZÀAiÀÄ F
D±ÀæªÀÄ.
ªÀÄÄA¢£ÀAwzÉ.
* qÁ. J.J¸ï. ¥Ánïï - ¤zÉÃð±ÀPÀgÀÄ,
¸ÀÄgÀ©ü ¥sËAqÉñÀ£ï læ¸ïÖ
27
SAKSHI Newsletter, May-June, 2019 www.vedah.com
 * qÁ. eÉ Æ åÃw CAiÀ Ä ågï - ¥Áè ¹ Ö P ï * ºÉÊ¥ÀªÀgï ¸ÀzÀ¸ÀågÀÄ - avÀæPÀ¯ÉUÀ¼ÀÄ,
§¼ÀPɬÄAzÁUÀĪÀ zÀĵÀàjuÁªÀÄUÀ¼ÀÄ.
* ¥ÀzÁäQë ¯ÉÆÃPÉñï - ºÀ¢ºÀgÉAiÀÄzÀªÀgÀ
* ²æà ¸ÀA¢Ã¥ï, CgÀ«Azï, «dAiÀiï - eÁUÀÈwUÀ¼ÀÄ,
JAf¤AiÀ Ä jAUï, zÉ Ã ±À ¨ s À Q Û ºÁUÀ Æ
* ²æà P˲Pï - ¨sÁgÀvÀzÀ gÀPÀëuÁ ¥ÀqÉUÀ¼À
¸ÀªÁ®ÄUÀ¼À JzÀÄj¸ÀÄ«PÉ.
¥ÀjZÀAiÀÄ,
* ²æ à dAiÀ Ä gÁªÀ i ï - ¨s À d £É ºÁUÀ Ä
* ²æ à GzÀ A iÀ Ä PÀ Ä ªÀ i Ágï - ¸Áé « Ä
±ÀAPÀgÁZÁAiÀÄðgÀ PÀxÉ.
«ªÉPÁ£ÀAzÀgÀ ¸ÁzsÀ£ÉUÀ¼ÀÄ,
* ²æà £ÁUÉñï - «eÁÕ£À ºÁUÀÆ vÀAvÀæeÁÕ£À,
* «.J¥sï.¹ ¸ÀéAiÀÄA ¸ÉêÀPÀgÀÄ - GzÉÆåÃUÀ
* ²æà Dgï.J¸ï. ¥Ánïï - ²ªÁfAiÀÄ PÀxÉ, ªÀiÁ»w, ¥ÀæxÀªÀÄ aQvÉì, DmÉÆÃlUÀ¼ÀÄ,

* ²æà Vjñï - d£À¥ÀzÀ PÀxÉUÀ¼ÀÄ, ªÀÄt Ú£À * ²æà ¥ÀªÀ£À PÀĪÀiÁgï, ²æà ¥Àæ¢Ã¥ï PÀĪÀiÁgï
ªÀiÁzÀj, - «.r. ¸ÁªÀgÀÌgï fêÀ£À ZÀjvÉæ,

* ²æà ªÀÄ£ÉÆÃeï - ¸ÀA¸ÀÌøvÀ PÀ°PÉ * ²æà gÀAUÁZÁAiÀÄð D±ÀæAiÀÄzsÁªÀÄ - ¢ªÀå±ÀQÛ

eÁÕ£À ¸ÁzsÀ£É,
* ²æ à J¯ï. £ÁUÉ Ã ±ï gÁªï - ¸Áé « Ä
«ªÉÃPÁ£ÀAzÀgÀ fêÀ£À, * ²æà dAiÀĹAºÀ, GªÀiÁAUï, ±ÀÈw - «eÁÕ£À
ªÀÄvÀÄÛ vÀAvÀæeÁÕ£À,
* ²æà GzÀAiÀiï PÀĪÀiÁgï - ¸ÁªÀiÁ£Àå eÁÕ£À,
* ²æà gÀªÉÄñï, gÀÆ¥À - GzÉÆåÃUÀ ªÀiÁ»w.
* ²æà ¸ÀAzÉñï, ¸ÀĦæAiÀÄ - ¸ÉʤPÀgÀÄ ºÁUÀÄ
zÉñÀ¨sÀQÛ, * ²æà ªÀÄtÂPÀAoÀ - ¸ÁªÀiÁfPÀ ªÀåªÀ¸ÉÜ, ªÀÄPÀ̼À
ºÀPÀÄÌUÀ¼ÀÄ,
* PÀÄ. ¸ÀAzsÁå - Zɸï DlzÀ PÀÄjvÀÄ,
* ²æêÀÄw GµÁ - ¸ÁªÀiÁ£Àå eÁÕ£À
* qÁ. PÁwðPÀ - ºÀ°è£À DgÉÆÃUÀåzÀ PÀÄjvÀÄ,
* ²æà ±ÀgÀt¥Àà UËqÀ ¥Ánïï - ¸ÁªÀiÁ£Àå
* ²æêÀÄw ªÀÄAUÀ¼Á ªÉÄÃwæ - ¸ÀA¨sÁµÀuÁ
«µÀAiÀÄUÀ¼À ZÀlĪÀnPÉ,
EAVèµï, ¸ÁªÀiÁ£Àå eÁÕ£À,
* ²æêÀÄw »ÃgÁ¨Á¬Ä - ¸ÀAVÃvÀ ºÁUÀÄ
* ²æ à UÀ u É Ã ±ï ±É u É Ê - ¨s Á gÀ v À zÉ Ã ±À z À
PÀgÀPÀıÀ® ZÀlĪÀnPÉ,
«±ÉõÀvÉUÀ¼ÀÄ,
* ²æêÀÄw ±ÀĨsÁ ¥ÁxÀð¸ÁgÀy ºÁUÀÆ ®vÁ
* qÁ. J J¸ï ¥Ánïï - ¨sÁgÀvÀ £ÀPÉëAiÀÄ
- ¸Àé eÁUÀÈw ºÁUÀÄ QæÃqÁ ZÀlĪÀnPÉ,
¥ÀjZÀAiÀÄ,
* ²æêÀÄw ªÀÄAdļÀ - PÀgÀPÀıÀ® PÀ¯ÉUÀ¼À
* mÉ°eÉAmï PÀA¥À¤AiÀÄ ¸ÀzÀ¸ÀågÀÄ - PÀgÀPÀıÀ®
ZÀlĪÀnPÉ ºÁUÀÄ DgÉÆÃUÀåzÀ ªÀiÁ»w,
PÀ¯ÉUÀ¼ÀÄ,
28
SAKSHI Newsletter, May-June, 2019 info@vedah.com
 * qÁ. ªÀÄAdÄ£Áxï ºÁUÀÆ qÁ. £ÁUÉÃAzÀæ - * ²æ à AiÀ Ä ÄvÀ qÁ. Dgï.J¯ï. PÀ ± À å ¥À -
¸ÁªÀAiÀĪÀ PÀȶ, ¥Àj¸ÀgÀ ¸ÀAgÀPÀëuÉ, ¸ÀA¸ÁÜ¥PÀ g
À ÄÀ ºÁUÀÄ ¤zÉÃð±ÀPg
À ÄÀ ¸ÁQë ¸ÀA¸ÉÜ,

* ²æà gÀWÀÄ£ÀAzÀ£ï - vÀAvÀæeÁÕ£À ªÀÄvÀÄÛ zsÁå£À, * ²æà ¸ÀĤïï PÀȵÀÚ - ¸ÀºÀ ¸ÀA¸ÁÜ¥ÀPÀgÀÄ
AiÉÆÃUÀ mÉ°eÉAmï PÀA¥É¤,

F jÃwAiÀiÁV ºÀ®ªÁgÀÄ «µÀAiÀÄUÀ¼À ªÀiÁ»w * qÁ. gÀ.«. dºÁVÃgÀzÁgÀ - ªÀiÁå£ÉÃfAUï

ªÀ i ÁvÀ æ ª À ® è z É Ã £À ª À Ä ä ªÀ Ä PÀ Ì ½ UÉ zÉ Ê £À A ¢£À læ¹ÖÃ, ¸ÁQë ¸ÀA¸ÉÜ,
ZÀ l ĪÀ n PÉ A iÀ Ä °è ¸À A ¸ÁÌ g À ²PÀ ë t zÀ MAzÀ Ä
* qÁ. J.J¸ï. ¥Ánïï - ¤zÉÃð±ÀPÀgÀÄ
¨s Á UÀ ª É ¤ ¹gÀ Ä ªÀ ªÉ à zÀ ªÀ Ä AvÀ æ U À ¼ À ¥À o À £ À z À
¸ÀÄgÀ©ü ¥sËAqÉñÀ£ï læ¸ïÖ.
C¨sÁå¸ÀªÀ£ÀÄß ¸ÁQë ¸ÀA¸ÉÜAiÀÄ ²æÃAiÀÄÄvÀ gÀAd£ï
* ²æà ªÀ¹µÀ× ¹AºÀ - PÀ£ÀßqÀ avÀg
æ ÀAUÀzÀ £ÀlgÀÄ
¨sÀmï ºÉýPÉÆqÀÄwÛzÀÝgÀÄ, ºÁUÉAiÉÄ ªÀÄPÀ̽UÉ
ºÁUÀÆ UÁAiÀÄPÀgÀÄ
vÀ g À U À w UÀ ¼ À Ä ªÀ i ÁvÀ æ ª É Ã EzÀ Ý gÉ ¸Á®ÄªÀ Å ¢®è
JAzÉ t  ¹ ªÀ Ä £À ¹ ì U É G¯Áè ¸ À vÀ g À Ä ªÀ A vÀ º À F UÀ t ågÀ Ä UÀ ¼ À Ä ªÀ i ÁvÀ æ ª À ® è z É Ã PÉ ® ªÀ Å
ºÀwÛgz
À ¯
À èÃÉ EzÀÝAvÀºÀ DAd£ÉÃAiÀÄ zÉêÀgÀ ¨ÉlÖPÌÉ ²©gÁyðUÀ ¼ À ¥É Æ ÃµÀ P À g À Ä ¸À º À DUÀ « Ĺ
mÉ°eÉAmï PÀA¥À¤AiÀÄ ¸ÀéAiÀÄA ¸ÉªÀPÀgÀÄUÀ¼À PÁAiÀÄðPÀª
æ ÄÀ zÀ gÀAUÀ£ÄÀ ß ºÉa¹
Ñ ZÀAzÀUÁt¹zÀgÄÀ .
¸ÀºÁAiÀÄ¢AzÀ ZÁgÀtªÀ£ÄÀ ß ªÀ媸
À ÜÉ UÆ
É ½¸À¯ÁVvÀÄ,Û
F ¸ÀªÀiÁgÉÆÃ¥À PÁAiÀÄðPÀæªÀÄzÀ°è 2019£ÉÃ
ºÁUÉ A iÉ Ä mÉ ° eÉ A mï PÀ A ¥À ¤ AiÀ Ä ªÀ j AzÀ
¸Á°£À J¸ïJ¸ïJ¯ï¹ ºÁUÀÆ ¦AiÀÄĹAiÀÄ°è
¢£ÀPÉÆÌAzÀÄ §UÉAiÀÄ G¥ÁºÁgÀ, ¨sÉÆÃd£À
vÉ Ã UÀ ð qÉ ºÉ Æ A¢zÀ «zÁåyðUÀ ½ UÉ
ªÀ媸
À ÜÉ , ºÁUÀÄ ¸ÀAeÉAiÀÄ wAr w¤¸ÀÄUÀ¼ÄÀ J®èªÇÀ
¥É Æ æ à vÁì º À z ÁAiÀ Ä PÀ ¥À æ w ¨s Á ¥À Ä gÀ ¸ ÁÌ g À ª À £ À Ä ß
«±É à µÀ ª ÁVzÀ Ä Ý, ²©gÁyðUÀ ½ UÉ AiÀ i ÁªÀ Å zÉ
¤ÃqÀ ¯ Á¬ÄvÀ Ä . eÉ Æ vÉ U É ²©gÀ z À ° è
jÃwAiÀÄ PÀÄAzÀÄ-PÉÆgÀvÉAiÀiÁUÀzÀAvÉ ¸ÀªÀÄAiÀÄPÉÌ
ºÀ « ÄäPÉ Æ ArzÀ Ý AvÀ º À Qæ à qÁ ¸À á z s É ð AiÀ Ä °è
¸ÀjAiÀiÁV ªÀ媸
À ÜÉ ªÀiÁqÀĪÀÅzÀg°
À è CrUÉAiÀĪÀgÁzÀ
«eÉ Ã vÀ g ÁzÀ ªÀ Ä PÀ Ì ½ UÉ §ºÀ Ä ªÀ i Á£À U À ¼ À £ À Ä ß
PÀȵÀ,Ú ²æêÀÄw ºÉêÀÄ, ²æêÀÄw ¸À«vÀ EªÀgÀÄUÀ½UÉ
¤ÃqÀ¯Á¬ÄvÀÄ.
¸À®ÄèvÀÛzÉ,
MmÁÖgA
É iÀiÁV ²©gÀªÅÀ CvÀåAvÀ ¥ÀjuÁªÀÄPÁj
ºÁUÉAiÉÄ F 15 ¢£ÀU¼
À À ²©gÀzÀ ¸ÀªiÀ ÁgÉÆÃ¥À
¥Àæ¨sÁªÀ ©Ãj ªÀÄPÀ̽UÉ G¥ÀAiÉÆÃUÀªÁUÀĪÀ
¸ÀªÀiÁgÀA¨sÀªÀ£ÀÄß ªÀiÁqÀĪÀ ªÀÄÆ®PÀ ªÀÄÄPÁÛAiÀÄ
jÃwAiÀÄ°è AiÀıÀ¹éAiÀiÁV £ÀqɬÄvÀÄ.
ºÁqÀ¯Á¬ÄvÀÄ, F ¸ÀªÀiÁgÉÆÃ¥À PÁAiÀÄðPÀæªÀÄPÉÌ
DUÀ«Ä¹ ²©gÀzÀ ¥Àj¥ÀÆtðvÉUÉ PÁgÀtgÁzÀ
UÀtåªÀåQÛUÀ¼ÉAzÀgÉ:

29
SAKSHI Newsletter, May-June, 2019 www.vedah.com
 PÁAiÀÄð«PÁ¸À C¢üªÉñÀ£À
‘¨sÁgÀvÀ «PÁ¸À ¸ÀAUÀªÀÄ’ ¸ÀºÀAiÉÆÃUÀzÉÆA¢UÉ
dÆ£ï 1,2 ºÁUÀÆ 3gÀAzÀÄ PÁAiÀÄð«PÁ¸À
C¢üªÉñÀ£À £ÉgÀªÉÃjvÀÄ. ¨sÁgÀvÀzÀ 20PÀÆÌ C¢üPÀ
gÁdåUÀ½AzÀ 150 ¥Àæw¤¢üUÀ¼ÀÄ DUÀ«Ä¹zÀÝgÀÄ.
¨sÁgÀvÀzÀ°è£À ¸ÁªÀðd¤PÀ ¸ÉêÁ ¸ÀA¸ÉÜUÀ¼À
PÁAiÀÄð PÀÄjvÀÄ ¸ÀªÀiÁ¯ÉÆÃZÀ£É £ÀqɸÀĪÀÅzÀÄ,
J®ègÀÆ ¸ÀºÀAiÉÆÃUÀ¢AzÀ PÁAiÀÄð ªÀiÁqÀÄvÀÛ
zÉñÀzÀ ¥ÀæUÀw ¸Á¢ü¹ ¸ÁªÀðd¤PÀgÀ fêÀ£ÀzÀ°è
£ÉªÀÄä¢ PÀÄjvÀÄ ¢±ÁzÀ±Àð£À gÀƦ¸ÀĪÀÅzÀÄ
C¢üªÉñÀ£ÀzÀ GzÉÝñÀ DVvÀÄÛ.
PÀ È ¶, ²PÀ ë t , DgÉ Æ ÃUÀ å , d£À e ÁUÀ È w,
d®¸ÀAgÀPÀëuÉ, D¢ªÁ¹UÀ¼À fêÀ£À ¸ÀÄzsÁgÀuÉ,
UÉÆÃ-¸ÀAgÀPÀëuÉ, PÁqÀÄ C©üªÀÈ¢Þ ªÀÄÄAvÁzÀ
ºÀ®ªÀÅ PÉÃë vÀU
æ ¼
À °
À PÁAiÀÄð £Àq¸
É ÄÀ wÛgÄÀ ªÀ ¸ÀA¸ÉÜU¼
À À
C£À Ä ¨s À « à ºÁUÀ Æ ¤¸Áé y ð ¥À æ w ¤¢ü U À ¼ À Ä
¨sÁUÀªÀ»¹zÀÝgÀÄ.
30
SAKSHI Newsletter, May-June, 2019
‘¸ÀºÀd ¨ÉøÁAiÀÄ ±Á¯É’AiÀÄ PÁAiÀÄðPÀvÀðgÀÄ
¸ÀºÀd ¨ÉøÁAiÀÄ PÀÄjvÀÄ K¥Àðr¹zÀ ¥ÁævÀåQëPÉ,
¸ÁQë K¥Àðr¹zÀÝ ªÉÃzÀ eÁÕ£À PÀÄjvÀÄ ¥ÉÆøÀÖgï
¥Àz
æ ±
À ð
À £À ºÁUÀÆ ²æêÀÄw ªÀÄAdļÀ ©üêÀÄgÁªï
CªÀgÄÀ gÀa¹, ¥Àz
æ ²
À ð¹zÀÝ ¥ÀQëU¼
À À ¥ÉÆøÀÖgïUÀ¼ÄÀ
¥Àæw¤¢üUÀ¼À UÀªÀÄ£À ¸É¼ÉzÀªÀÅ.
¨sÁ.«.¸ÀA. ¥ÉÆõÀPÀgÁzÀ qÁ|| §¸ÀªÀgÁd
¥Ánî ¸ÉÃqÀªÀiï, ¸ÀºÀ-¥ÉÆõÀPÀPÀgÁzÀ ²æÃ
¸ÀAdAiÀÄ ¥ÀmÉïï, ²æà ªÉÃtÄUÉÆÃ¥Á® gÉrØ,
qÁ|| UÀÄgÀÄgÁd PÀdðV CªÀgÀÄ ¥Àæw¤¢üUÀ½UÉ
ªÀiÁUÀðzÀ±Àð£À ¤ÃrzÀgÀÄ.
qÁ|| Dgï.J¯ï. PÀ±åÀ ¥À CªÀgÄÀ C¢üªÃÉ ±À£ª
À £
À ÄÀ ß
GzÁÏn¹zÀgÀÄ. ²æà ¥ÀwÛ ²æÃzsÀgÀ CªÀgÀÄ ªÀÄÄRå
CwyUÀ¼ÁVzÀÝgÀÄ. ªÉÃzÀzÀ ¨É¼ÀQ£À°è ªÀåQÛvÀé
gÀƦ¹PÉÆAqÀÄ ¸ÀªÀiÁd PÁAiÀÄð ªÀiÁqÀÄvÀÛ
fêÀ£À ¸ÁxÀðPÀå ¸Á¢ü¸ÄÀ ªÀÅzÀÄ ºÉÃUÉ JA§ÄzÀ£ÄÀ ß
qÁ|| PÀ±Àå¥À CªÀgÀÄ GzÁÏl£Á ¨sÁµÀtzÀ°è
w½¹zÀgÀÄ.
info@vedah.com
 PÁAiÀiÁðUÁgÀ CªÀgÀÄ ‘ªÉÃzÀzÀ zÉêÀvÉUÀ¼ÀÄ ºÁUÀÆ CªÀgÀ
±ÀQÛUÀ¼ÀÄ’ PÀÄjvÁV ªÀiÁvÀ£ÁrzÀgÀÄ.
DzsÀĤPÀ PÁ®PÉÌ ªÉÃzÀeÁÕ£À
qÁ|| gÀ.«. dºÁVÃgÀzÁgÀ CªÀgÀÄ ¥Áæ¸ÁÛ«PÀ
¢£ÁAPÀ 26 dÆ£ï, 2019, ¨sÁ£ÀĪÁgÀ
¨sÁµÀt ªÀiÁrzÀgÄÀ . C.¨sÁ.¸Á.¥À. gÁdå ¸ÀAWÀlPÀ
CgÉÆêÉÃzÀzÀ°è ‘DzsÀĤPÀ PÁ®PÉÌ ªÉÃzÀ eÁÕ£À’
²æà £ÁgÁAiÀÄt ±ÉëgÉ CªÀgÀÄ ¢PÀÆìa ¨sÁµÀt
PÁAiÀiÁðUÁgÀ £Égª
À ÃÉ jvÀÄ. CT® ¨sÁgÀvÀ ¸Á»vÀå
ªÀ i ÁrzÀ g À Ä . ªÉ à zÀ ª À æ w ©.J. ¸À Ä §æ º À ä tå
¥ÀjµÀvï£ÀÀ gÁdåzÀ ºÀ®ªÀÅ f¯ÉèUÀ½AzÀ 60
ªÉÃzÀWÉÆõÀ ªÀiÁrzÀgÀÄ.
ªÉÃzÁ¸ÀPÀÛgÀÄ DUÀ«Ä¹zÀÝgÀÄ.
¥À æ w AiÉ Æ AzÀ Ä CªÀ ¢ ü A iÀ Ä Æ Czs À ð WÀ A mÉ
¨É¼ÀUÉÎ 10 UÀAmɬÄAzÀ 5 UÀAmÉ ªÀgÉUÉ £Á®ÄÌ
¥Àæ±ÉÆßÃvÀÛgÀPÁÌV «ÄøÀ¯ÁVvÀÄÛ. ªÉÃzÀ eÁÕ£ÀªÀ£ÀÄß
CªÀ ¢ ü U À ¼ À Ä AiÉ Æ ÃfvÀ ª ÁVzÀ Ý ªÀ Å . ªÉ Æ zÀ ® £É
¤vÀå fêÀ£z
À °
À è C¼Àªr
À ¹PÉƼÀĪ
î À PÀÄjvÀÄ ¸ÁPÀµÄÀ Ö
CªÀ¢A
ü iÀÄ°è qÁ|| PÀ±åÀ ¥À CªÀgÄÀ ªÉÃzÀU¼
À À ¥ÀjZÀAiÀÄ
¥À æ ± É ß UÀ ¼ À Ä ºÉ Æ gÀ º É Æ «Ää z À Ä Ý, ²©gÁyðUÀ ¼ À Ä
ºÁUÀÆ ªÀĺÀvÀéªÀ£ÀÄß w½¹PÉÆlÖgÀÄ. JgÀqÀ£É
¸ÀªÀiÁzsÁ£ÀPÀgÀ GvÀÛgÀ ¥ÀqÉzÀÄPÉÆAqÀgÀÄ.
CªÀ¢A
ü iÀÄ°è qÁ|| J£ï. £ÁUÉÃAzÀæ CªÀgÄÀ ‘ªÉÃzÀzÀ
¨É¼ÀQ£À°è «eÁÕ£À’ PÀÄjvÀÄ ªÀiÁvÀ£ÁrzÀgÀÄ. PÁAiÀ Ä ðUÁgÀ z À ° è ²©gÁyðUÀ ½ UÉ ªÉ à zÀ
ªÀÄÆgÀ£É CªÀ¢üAiÀÄ°è qÁ|| gÁd±ÉÃRgï PÀȵÀÚ£ï eÁÕ£ÀzÀ ¹AºÁªÀ¯ÉÆÃPÀ£À zÉÆgÀQzÀÄÝ, CzsÀåAiÀÄ£À
CªÀ g À Ä ªÉ Ê ¢PÀ ªÀ i Áå£É à eïªÉ Ä Amï PÀ Ä jvÀ Ä ªÀÄÄAzÀĪÀj¹ fêÀ£ÀzÀ°è C¼ÀªÀr¹PÉƼÀÄîªÀ
ªÀiÁvÀ£ÁrzÀgÄÀ . PÉÆ£ÉAiÀÄ CªÀ¢A
ü iÀÄ°è qÁ|| PÀ±åÀ ¥À §UÉAiÀÄ£ÀÄß w½¹PÉÆqÀ¯Á¬ÄvÀÄ.

31
SAKSHI Newsletter, May-June, 2019 www.vedah.com
 ªÀåQÛvÀé «PÀ¸À£À ²©gÀ - 2019

Editor: R. V. Jahagirdar Layout: Kiran Vati

S A K S H I
#63, 13th Main, 4th Block, Jayangar, Bengaluru - 011
vedah.com Ph: 080-22456315, info@vedah.com

vÉgÉzÀ CAZÉ Book Post

32
SAKSHI Newsletter, May-June, 2019 info@vedah.com