Thursday, August 30, 2012

Kundalini Awakening Part 1

Kundalini Awakening Part 1

#1: Prana normally flows in either Ida or Pingala: Our kundalini energy system is usually more active in either the left or right sides, which are the Ida and Pingala. Of the thousands of energy channels (nadis), three are most important: Ida, Pingala, and Sushumna (sometimes called "silver cord"), which is the central channel, and the most important.

Solar and lunar breaths: The breath and the underlying energy, or Prana, usually flow predominantly on one side or other, the left or the right. Breath predominantly in the left nostril is described as cool, and sometimes referred to as feminine. The flow of Prana on the left is the lunar, and is called Ida. Breath flowing predominantly in the right nostril is described as hot, and sometimes referred to as masculine. The flow of Prana on the right is the solar, and is called Pingala.

Nostril dominance shifts: Usually we believe that we are breathing through both nostrils, although breath is normally dominant in one or the other. The dominance shifts from time to time during the day. For one with a well balanced body and mind, that shift of nostril dominance happens approximately once in ninety minutes. For other people, the shift may be much different. Sometimes one can be so off balance that one nostril remains dominant, which is a symptom of some physical, mental, or emotional difficulties.

Prana is the first energy: The word Prana comes from two roots. Pra means first, and na is the smallest unit of energy. Prana is therefore the first breath, the primal or atomic beginning of the flow of energy. Out of this first unit of energy manifests all aspects and levels of the human being. It is one and the same with kundalini shakti.

Prana flows in nadis: That kundalini, manifesting as Prana flows in certain patterns, or lines, or channels that are called nadis. There are said to be some 72,000 such nadis coursing through the subtle body that supports the physical body and its various systems. When the Prana flows across the latent impressions, they spring to life in the form of awareness in the conscious mind, in the physical body and brain.

Intersections of the nadis are chakras: When kundalini manifests outward, those thousands of nadis intersect here and there, forming the matrix of the subtle body. The major intersections are called chakras (section

#5), and the five elements of earth, water, fire, air, and space manifest around these so as to form the gross body. Often, we speak of chakras as if they are in the body. Actually, this is somewhat backwards. It is more like the body has been suspended on the subtle chakras, with these chakras being formed or constructed by the major highway intersections of the nadis, which are none other than kundalini shakti.

Caduceus of Medicine : The caduceus is the symbol of medicine. The root meaning of medicine or medicate means attention, which is also the root of meditation. Thus, we have attending physicians, and we pay attention in meditation. The caduceus is a winged staff, with two serpents, and is carried by the Greek god, Hermes, who is said to be the messenger of the Gods. Together, Ida and Pingala form the snakes of the caduceus, while Sushumna forms the staff. The snakes intersect at the chakras, as do the nadis described above. At the ajna chakra, between the eyebrows, there are two petals, one on either side, just as there are two wings at the top of the caduceus. Thus, the caduceus is a symbol of the entire system of kundalini shakti.

Prana divides itself into five Vayus: When kundalini comes outward as Prana, the Prana operates in the body, it divides into five major flows called Vayus. These can be thought of as somewhat like major currents in one of the large oceans of the world, while there may be thousands of smaller currents. These five Vayus are the major currents that contain thousands of smaller currents.

Prana Vayu operates from the heart area, and is an upward flowing energy, having to do with vitalizing life forces. 

Apana Vayu operates from the base of the torso, in the rectum area, is a downward flowing energy, and has to do with eliminating or throwing off what is no longer needed. 

Samana Vayu operates from the navel area, deals with digestion, and allows the mental discrimination between useful and not useful thoughts. 

Udana Vayu operates from the throat and drives exhalation, operating in conjunction with Prana Vayu, which deals with inhalation.

Vyana Vayu operates throughout the whole body, having no particular center, and is a coordinating energy throughout the various systems.

Reversing Prana and Apana Vayu: Most significant about the five Vayus are Prana vayu and Apana Vayu. As mentioned above, Prana Vayu is an upward flowing energy and Apana Vayu is a downward flowing energy. One of the ways of describing the process of intentional Kundalini Awakening is that these two energies are intentionally reversed through a variety of practices. Reversing the energy causes the Kundalini at the base of the subtle spine to awaken, and to begin to arise. Although this is not necessarily an easy thing to do, it is very useful to know that there is a basic simplicity to this process, that of reversing these two energy flows. (See also Yoga Sutras, particularly sutras 2.49-2.53 on pranayama.)

Prana drives the ten indriyas: Prana is the source of energy that operates the ten indriyas. Five are the karmendriyas or instruments of actions, which are elimination, procreation, motion, grasping and speaking. Five are the jnanendriyas or cognitive senses, which are smelling, tasting, seeing, touching, and hearing. These ten operate through the chakras, and receive their power from the Prana.

Tuesday, August 28, 2012

Lunar Phases & the Nitya Devis

Lunar Phases & the Nitya Devis

The worship of the Nitya Devis connected with the phases of the moon is an important aspect of Tantrak worship.

The Sun rules our soul and the Moon rules our mind. These two planets cause the lunar phases. According to Rishi Parashara, the Avatara of Lord Rama is from the Sun and that of Krishna is from the Moon. Indian mythology accords the status of a Devata to Sun and Moon in the celestial court of Lord Indra. The moon is one of the most important planets in astrology. Apart from judging a person from the Lagna, Vedic astrology studies the planetary positions from the moon also. New Moon to Full Moon and back, the changing phases of the Moon rules the mind and our emotions. But Moon plays a lot deeper role in our lives than that.

According to the Indian sashtras like Lalitopakhyanam, Tantrarajatantra, Dakshinamurti Samhita, Vasistha Samhita, Kamakala Vilasam and Bhairava Yamalam; the following is the spiritual and cosmic significance of the phases of the moon.

The Moon has 16 kalas, or phases. Out of these 15 are visible to us and the 16th is beyond our visibility. The 16 kalas are:
15.Poorna and

These 16 kalas are ruled by the 16 Nitya Devis. They are called Shodasa Nityas. They are:
1.Maha Tripura Sundari,
7.Maha Vajreswari,
8.Shivadooti (Roudri),
15.Jwalamalini and
16.Chidroopa (Chitra).

Out of these, the first one, Maha Tripura Sundari is the Devi Para Shakti herself, and hence the kala ruled by her is not visible to the normal mortals. Hence we see only the other 15 kalas or phases ruled by the other nityas. In the Sri Chakra these 15 nityas are present in the innermost circle, and the Devi is in the central bundu.

These 15 Nityas rule the famous 15 letters Devi mantra known as Panchadasakshari Mantra: Ka E Aie La Hreem Ha Sa Ka Ha La Hreem Sa Ka La Hreem

These 15 Nityas in the form of the 15 Tithis (Phases) have two aspects each – Prakashamsa, which rules the day portion of the Tithi, and Vimarshamsa, which rules the night part of the Tithi. At night they collect the divine nectar and during the day they release it.

On Poornima or full moon day all the 15 Nityas are in the moon and the moon is shining brightly. On the 1st Thithi after the Poornima, i.e., Pratipada, one Nitya leaves the moon and goes to the sun and the moon is reduced slightly in size. On the next Dwiteeya Tithi another Nitya leaves the moon and goes to the sun and the moon is further reduced in size. This way they leave one by one till the moon becomes totally dark on the 15th day, which is called Amavasya or the new moon day. This is known as Krishna Paksha or the waning phase.

After Amavasya they return one by one on each Tithi and the moon starts shining again till its full on the Poornima when the last Nitya returns to it. This is called Shukla Paksha. Kameswari to Chitra are the Nityas ruling the Krishna Paksha Tithis from Pratipada to Amavasya. In Shukla Paksha the order of the Nityas is reversed, i.e., Chitra to Kameswari.

The Nitya of the Asthami or 8th Tithi, Twarita, is common and constant to both the Pakshas. Hence she adorns the crown of Devi.

The inner triangle of Sri Chakra is known as the Sarva Siddhiprada Chakra and the Nityas are next only to Tripura Sundari in importance. For your information, Kameswari is Goddess Parvati, Vajreswari is Maha Lakshmi and Bhagamalini is Goddess Saraswati !!

One Krishna Paksha and one Shukla Paksha form a 30-day lunar month. 12 such months form a 360-day lunar year. Multiplied by 2 (the day and night aspects of the Nityas/Tithis) we have 720 aspects of the Nitya Devis in a year. This way, they rule the day, the night, the days, months, seasons and the years. Furthermore, each aspect of a Nitya rules 100 Nadis in our body. This way they rule the 72000 Nadies in our body, with ever changing moods and physical results in human lives.

The Nityas or Eternities of Lalita represent the fifteen lunar days or tithis of the waxing Moon. Each has her own yantra, mantra, tantra and prayogas or ritual applications. The full circle of the Nityas also represents the 21,600 breaths a human being takes in a full day and night. As such, the Nityas are the Kalachakra, or Wheel of Time.

The 15 Nityas are modifications of Lalita with her three gunas and her five elements of aether, air, fire, water and earth. As the moon remains itself, though appearing differently according to phase, so too does Lalita. Each Nitya has her own vidya (that is mantra), yantra and group of energies (Shaktis).

The 15 lunar tithis, are to be regarded as identical with the fifteen Nityas (Kameshvari to Citra). The sixteenth Kala called Sadakhya should be viewed as one with Lalita or the Supreme Deity Herself. In other words, one has to feel that what appears in Kalacakra is nothing but an expression of what exists eternally as Nityas in the supreme Sri Cakra itself. The tithi-cakra or the wheel of time is constantly revolving and the Sri Cakra is within it and not without. It should also be remembered that from the standpoint of an esoteric yogin the tithis are in the last analysis to be identified with the 21600 shvasas (breaths) supposed to be the average number of breaths per day of a normal human being.”

Hence Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits. Each of the Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the fifteen Nityas thus has 1,440 breaths. This identity between space, time, Tripurasundari and the individual is elaborated at great length in the Tantraraja Tantra.

The Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space. For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the number of letters is 576. The multiples of this number provide the number of years in the different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal zodiac as well as mantra.

The ancient scriptures Nitya Shodasarnava Tantram, Srividya Vilasam, Vamakeswara Tantram, Tantraraja Tantra and Mantra Ratnakaram have specified that the 15 Nityas must be worshiped in the Srichakra central triangle, anticlockwise, and the 16th Nitya, Maha Tripura Sundari must be worshiped in the Bindu. The following diagram makes it clear.

In Krishna Paksha, worship the 15 Tithis from Kameswari to Chitra from 1 to 15.

In Shukla Paksha, worship the 15 Tithis from Chitra to Kameswari from 1 to 15.

The following are the mantras of the 15 Nitya Devis as per Tantraraja Tantra.

The 15 Nitya Devis

1. Kameshvari: Means “Lady of Desire”

Her Mantra is ” Aim Hrim Shrim Am Aim Sa Ka La Hrim Nityaklinne Madadrave Sauh Am Kameshvari Nitya Shri Padukam Pujayami Tarpayami Namah.

2. Bhagamalini: Means “The Flowering Yoni”

Her Mantra is “Aim Hrim Shrim Am Aim Bhagabuge Bhagini Bhagodari Bhagamale Bhagavahe Bhagaguhye Bhagayoni Bhaganipatini Sarvabhagavashankari Bhagarupe Nityaklinne Bhagasvarupe Sarvani Bhagani Me Hyanaya Varade Rete Surete Bhagaklinne Klinnadrave Kledaya Dravaya Amoghe Bhagavicce Kshubha Kshobhaya Sarvasatvan Bhagodari Aim Blum Jem Blum Bhem Blum Mom Blum Hem Blum Hem Klinne Sarvani Bhagani Me Vashamanaya Strim Hara Blem Hrim Am Bhagamalini Nitya Shri Padukam Pujayami Tarpayami Namah.”

3. Nityaklinna: Means “Wet Nitya, or Always Wet”

Her Mantra is “Aim Hrim Shrim Nityaklinne Madadrave Svaha im Nityaklinna Nitya Shri Padukam Pujayami Tarpayami Namah.”

4. Bherunda: Her Mantra is: “Aim Hrim Shrim Im Om Krom Bhrom Kraum Jhmraum Cchraum Jraum Svaha Im Bherunda Nitya Shri Padukam Pujayami Tarpayami Namah,”

5. Vahnivasini: Her Name meaning the dweller in fire.

Her mantra is “Om Hrim Vahnivasiniyai Namah.”

6. Mahavajrswari; Her Mantra is “Um Hrim Klinne Aim Krom Nityamadadrave Hrim Um Mahavajreshvari Nitya Shri Padukam Pujayami Tarpayami Namah.”

7. Shivaduti: She is called Shivaduti because she makes Shiva her messenger (Duti). Her Mantra is “Aim Hrim Shrim Shivadutyai Namah Shivadutinitya Shri Padukam Pujayami Tarpayami Namah.”

8. Tvarita: Her mantra is “Om Hrim Hum Khe Ca Che Ksah Strim Hum Kse Hrim Phat.”

9. Kulasundari: Her mantra is “Aim Hrim Shrim Aim Klim Sauh Kulasundari Nitya Shri Padukam Pujayami Tarpayami Namah.”

10. Nitya-Nityamba: Her mantra is “Ha Sa Ka La Ra Daim Ha Sa Ka La Ra Dim Ha Sa Ka La Ra Dauh Nitya Nitya Shri Padukam Pujayami Tarpayami Namah.”

11. Nilapataka: Her name means Sapphire Banner

Her mantra is “Aim Hrim Shrim Phrem Strum Krom Am Klim Aim Blum Nityamadadrave Hum Phrem Hrim Em Nilapataka Nitya Shri Padukam Pujayami Tarpayami Namah.”

12. Vijaya: Her name means Victorious.

Her mantra is “Aim Hrim Shrim Bha Ma Ra Ya Aum Aim Vijaya Nitya Shri Padukam Pujayami Tarpayami Namah.”

13. Sarvamangala: Her name means “all auspicious”

Her mantra is “Aim Hrim Shrim Svaum Om Sarvamangala Nitya Shri Padukam Pujayami Tarpayami Namah.”

14. Jwalamalini: Her name means “garlanded with flames”

Her mantra is “Om namo bhagavati Jvalamalini devadevi sarvabhutasamharakarike jatavedasi jvalanti jvala jvala prajvala prajvala Hrim Hrim Hum Ram Ram Ram Ram Ram Ram Ram Jvalamalini Hum Phat Svaha.”

15. Chitra: Her name means variegated

Her mantra is “Aim Hrim Shrim Ckaum Am Chitra Nitya Shri Padukam Pujayami Tarpayami Namah.”

Monday, August 27, 2012

Vedas describe 49 different forms of winds in nature : Hinduism

Vedas describe 49 different forms of winds in nature : Hinduism

In India basic principles of modern technology and science are available in form of Vedas, Vedas defined every thing in this universe based on “अणु ” means atom and every thing made by PANCHABHUTA Or Five Elements. Our whole cosmic quest of the world and beyond starts from the point of panchabhuta (five elements) which then manifests in an enjoining manner to form the life force and then, later, those five elements disintegrates to ensue a celestical traverse at the Paramanu (atom) level.

 However, we will only understand one of these element called vayu (wind) but these five elements are Earth or Prithvi; Water or Jal ; Fire or Agni; Air or Vayu and then Ether or Akasha. Each of these Five elements has its own character and celestial elements which we will gauge in the following lines.I am trying to present importance of place of Vedas by editing and presenting them in brief. I hope that all humans will understand importance of Vedas and research on wind in their own way.

Vedas describe 49 different forms of winds produced due to lightening but after research i got only 45 and name of those are

1. Pravaha 

 2. Avaha 


4. Samvaha

5 Vivaha

6 Parvaha 


8. The wind which takes the water from the ocean is called Udvaha.

9.Inshankrut: Wind named Ishankrut was used in the giving lightening fire called “Asya” with a ray of light named “Vajrena” to attack the enemy. It also has the principles of keeping the atoms within certain limits, which continuously flow like a river. It also shows a process of moving or whirling, this chapter is described in Atharva Veda through Trishtup Chhanda (sound) with knowledge of things of Shudra Varna and things of Kshatriya Varna through a certain process. Trishtup Chhanda also explains a principle of taking the study in detail by South direction and its king, lightening protecting queen and fatherly figure

10.Dhunaya: In Ru 1/64/5 Gautam Nogha Rishi explains the principle. This wind named Dhunaya is to be used. Because of Jagati Chhanda here, ist also proves principle of Vaishya varna. The use of this wind is shown in Ru1/81/3 by son of Rahugan Rishi through Jagati Chhanda with the principle of weapon called Bhrajdrashtaya. In Ru 2/30/2 in principles by Grutsamad Rishi of science of wind by Rakhvashva Alreya Rishi through Jagati Chhanda, it explains the principle of Dhunaya wind along with air and light science. Ru 6/66/10 explains the principle using Dhunaya wind wit vibrating objects and light, which his by Bhardwaja Barhastya Rishi in science of wind by Bhurik Panti Chhanda. In Ru 1/5/5 in Vasishtha

11.Rishadansh: Madhu Chhanda’s wind science a principle of Rishadansh wind is given, which takes away bad qualities in the world as well as in the body and enemies, which is the Gayatri Chhanda. Because of Gayatri Chhanda, this is associated with fire. With Gayatri Chhanda, this study is to be expanded through Brahmin Varan, east direction, winter and summer season and wealth. In Ru 1/11/5 Kanva Meghatithi Rishi explains Rishadansha being used with Ghoswarpas in pieces in fire science through Gayatri Chhanda, which presents brave kingdom and fire in the sky. In Ru 1/26/4 Aajigarti Dhanusheya Rishi explains through Gayatri Chhanda fire named Barhi of/lord Agni introducing use of Rishadansha wind with light in the sky through Panti Chhanda. In Ru 1/04/5 Gautam Bodha Rishis calls Rishadansha winds as the one who destroys drawbacks which brings grief through Nichru Jagati Chhanda. Ecause of Jagati Chhanda here, with Vaishya Varan, west direction, spring season and with mannerism of learned Vishwadeva, these can be studies in detail.

12.Rishadansh: In Ru 1/2/1,in Madhu Chhanda’s wind science a principle of Rishadansh wind is given, which takes away bad qualities in the woulrd as well as in the body and enemies, which is the Gayatri Chhanda. Because of Gayatri Chhanda, this is associated with fire. With Gayatri Chhanda, this study is to be expanded through Brahmin Varan, east direction, winter and summer season and wealth. In Ru 1/11/5 Kanva Meghatithi Rishi explains Rishadansha being used with Ghoswarpas in pieces in fire science through Gayatri Chhanda, which presents brave kingdom and fire in the sky. In Ru 1/26/4 Aajigarti Dhanusheya Rishi explains through Gayatri Chhanda fire named Barhi of/lord Agni introducing use of Rishadansha wind with light in the sky through Panti Chhanda. In Ru 1/04/5 Gautam Bodha Rishis calls Rishadansha winds as the one who destroys drawbacks which brings grief through Nichru Jagati Chhanda. Ecause of Jagati Chhanda here, with Vaishya Varan, west direction, spring season and with mannerism of learned Vishwadeva, these can be studies in detail.

 13.Dhutaya: In Ru 1/31/6 Ghour Kanava Rishi calls Dhutaya as the one who destroys enemies in all worlds with wind called Nara. In Ru 1/39/1 Dhutaya wind is called as coming in the circle of sunlight. In Ru 1/64/5 Gautam Bodha Rishi called Dhutaya as the one causing moving of other things. In the Vedas explaining wind, different Rishis, Gods, Chhanda, and other places in Vedas are described.

14.Parijaya: In Ru 1/64/5 in lightening science calls Parijaya winds is called to causing things to shaked/weaken from all sides. In Ru 1/6/9 Madhu Chhanda Rishi explains the principle of wind science through Gayatri Chhanda, which reaches light through the sky and to the bottom of all things. In Ru 1/46/14 Praskanva Rishi explains the speed science through Gayatri Chhanda which through the things with light. In Ru 1/63/8 Gautambodha Rishi explains the principle of “Parijanma” which takes off all drawbakcs. Ru 1/64/5 explains the way to study through Vaishya Varna, west direction through Jagati Chhanda.

 15.Mahishasa: Ru 1/64/1 Mahishasa is said to be worthy of worship and devotion. In Ru 1/25/1 Adiram Kutsa Rishi instructs to understand the geometry through Trishtup Chhanda, with Vishishtoghi Shuddhognirva science. Ru 1/21/2 explains science of fire through Jagati Chhanda that Mahishasa wind be churned with the solar system.

 16.Aabhyva: Un Ru 1/64/6 Gautam Nogha Rishi explains a strong principle of science of lightening through Virat Jagati Chhanda. In Ru 10/21/4 Vasukra Aindra Rishi explains that in science of lightening all winds brought water water together and throwing it in the cloud from. Here Chhanda is Trishtup. Prajapati Parmishti Rishi explains in Ru 10/129/6-1 a principle in science of creation of bringing from indirect to direct form in Trishtup Chhanda. With undecaying and permanent transformation we find this wind mentioned at a lot of places in all four Veda. Ru 1/64/1 explains wind produced in good manner.

17.Sudanav: In 1/40/1 Kanva Rishi, son of Ghour, Call Sudanav having good devoting nature through Bruhati Chhanda. In 1/44/14,Praskanva Rishi explains the principle of growing the fire qualities through Sat Panti Chhanda. Rigveda 1/85/10 explains principle of good things in Virad Jagati Chhanda by Rahu Gano Gautam Rishi in wind science. In Ru 1/141/9 Dirghatama Rishis explains fire science that fire (Agni) be given with Varuna. Ru 2/34/8 Grutsamada Rishi tells in Nichru Jagati Chhanda Sudanava wind having golden chest.

18.Chitra Bhanav: Ru 1/35/4 by Hiranyastup Rishi tells science of light in Trishtup Chhanda with winds with strange lightening power. In Ru 1/85/511 Raghugan Gautam Rishi explains wind as life gas with different of light, which is in Virad Jagati Chhanda. In Ru 2/10/2 Grutsamada Rishi explains the science of fire in Virad Trishtup Chhanda Mitra Varuana through manners of Khsatriya Varna Chitra Manav wind with strong light undecaying center of many studies and Shwata Agni’s qualities of Arusha and Rohit. Ru 1/9/3 Rishi Vasishtha explains the principle of extraordinary light with “Kavi” agni in the center of the sky, which is in Panti Chhanda of science of fire.

19.Manchin wind: Ru 1/39/2 shows use of wind called Machin with weapon named Bilu and light force Tavishni in wind science by son of Ghot, Kanva Rishi, which is in Panti Chhanda, Savya Rishi explains principle of taking away drawbacks with Mitra Varuna, Vaishya Varna, west direction, spring season mannerisms through Virad Jagati Chhanda, which is called Machin wind principle. The same matter is described more extensively in Ru 1/54/4. Ru 1/64/1 by Gautam Nogha Rishi explains the use of Machin wind in creation of army and planes with Mahishasa, Chitramanav, etc., with force of light called Tavishi. Ru 2/11/10 of Grutsamada Rishi explains Machin winds can be destroyed by rays called Vajra and lightening fire of the solar system called “Asya.”

 20.Swatwasa: Ru 1/64/1 of Gautam Nogha Rishi illustrates a stronger principle than of lightening and wind principle. In Ru 1/85/9 Rahugan Gautam Rishi explains the use of Swatabadha wind with Rahushyada wind putting the plane in motion, which is in Jagati Chhanda in science of wind. In Ru 1/1666/2 Maitravaruna explains wind through Jagati Chhanda with undecaying and sweet things and with the soul of Rudra. Again in Ru 1/1666/2 Agasya Rishi principle describes Kshatriya Varna, south direction, spring and summer seasons through Virad Trishtup Chhanda of wind science. In light of this Ru 1/186/10 explains it more with Vishwadeva science through Panti Chhanda by learneds in Ashwinin Vidya.

21.Raghushyad: In Ru 1/64/1 raghushyad winds are used in good procedures. Ru 1/85/6 by Rahugano Gautam Rishik calls Raghushyad as used in or helpful in putting horses of chariot in motion in Jagati Chhanda of wind science. Ru 1/40/4 by Dirghatama Rishi explains in fire science that Raghushayd wind was used in peasant processes with Valjuta and Ashwa through Jagati Chhanda. In Ru 3/26/2 Vishwamitra Rishi explains rapid principle through Jagati Chhanda in Vaishwana fire. Ru 4/5/1 explains the use with rays called Astriya and Gou in Trishtup Chhanda in Vaishwana fire, which is by Vamadev Rishi: Ru 2/25/6 explains Laghumanavaan in Anushaya Chhanda with Vaishya Varna manner, north direction and autumn season. In Ru 1/13/15 and in Aatreya Rishis principles, the use of Raghushyada wind is explained in long distance planes/chariots of Sun in Anushaya Chhanda in Ashwini Chhanda.

21.Gire: Ru 1/3/2 by Madhu Chhanda Rishi calls Gira as good in architecture in Nitruda Gayatri Chhanda in Ashwini Chhanda. In Ru 1/5/8 Madhu Rishi explains hundreds of sounds of lightening called Shantkrato in Gayatri Chhanda by Indra Vidnyan.

22.Hastin: 1/64/1 explains this as having speed as fast as elephants and deers. Ru 3/36/3 by Vishwamitra Rishi calls it as having good skills through Trishtup Chjhanda in Indra Vidnyan. Ru 4/16/14 explains the use of Amla-shastra by Vamadev Rishi in Panti Chhanda. Ru 5/64/1 by Archanana Rishi also has use of Hastina in Mitravaruan science in Panti Chhanda.

23.Mrugaiva: Ru 1/64/1 calls this as fast as deers. Ru 2/34/1 by Grutsamad Rishi explains Maran Shali Miho principle through Jagati Chhanda in air science. Ru 4/58/6 Vamadev rishis explains it in Agnisuryo, Sarpa, Gava or Ghrutwa as fast wind in complete procedures of Shudra Varna by Anushtup Chhanda. With Yaju 11/94 the second phase of study in Trishtup Chhanda of Lord Vishnu. Atharva Veda 11/2/24 by Atharva Rishis explains its medicinal uses. Atharva Veda 11/2/24 associated Tamnapatra of water with Mruga through Jagati Chhanda of Bhavasharva Bhadra. Atharva Veda in Bhumi Vidnyan explains the principle of Mruga wind by imagining harmful animals. Atharva Veda 18/38/3 explains medicinal uses in Prajapatyanu Stup Chhanda in Gulgula science.

24.Prachetas: Mamuta Ru 1/41/1 by great Rishi Kanva explains it with Brahmin Varna, est direction, spring and summer season through Gayatri Chhanda in Vaman + Aryama science. Ru 1/44/1 by Praskanva Rishi associates together lightening called Putrahuta, Viashya varna mannerisms, fire called Hotarum and Vishwamedaksham and Prachestaksha wind through Bruhati Chhanda. It also mentions fire called Samiddho. Ru 1/64/8 Gautam Nogha Rishi calls it as good science by lightening-wind science. Ru 1/84/12 by Rahugano Gautam Rishi uses Prachestas wind with lightening fire called Asya and Vajra called Nakshama. It also describes the use of force called Saha. In Ru 2/23/3 Grutsamad Rishi explains its use with rays called Usha with Mitravaruna, Vaishya Vrana manners and king and protector of west direction in Virad Jagati Chhanda in Bruhaspati science. Vamadev Rishi in Ru 4/63/1 explains the use of Prachetas wind with cloud called Asur in light/fire science in Jagati Chhanda.

25.Supish: Ru 1/4/10 by Madhu Chhanda Rishi explains the principle of giving life to the substances with solid called Shaya through Gayatri Chhanda in lightening science. In 2/41/1 Praskanva Rishi Explains its use in building of planes in Ashwini science through Pankti Chhanda. Ru 1/48/23 explains beauty of rays through Bruhati Chhanda in ray science. In Ru 1/49/2 in ray science explains the use of Supish wind with Shudra Varna mannerisms and procedure and king and protector of north direction like antumn season through Anushtup Chhanda. Ru 1/64/8 has explained Supish wind in giving and enhancing beauty.

26.Sabadh: (keeping things under control) Ru 1/64/8 explains this principle. Ru 3/27/6 Vishwamitra Rishi explains the principle of destroying wicked people in fire science in Gayatri Chhanda. Ru 4/21/18 by Vamadev Rishi explains this in Trishtup Chhanda as present with whirling in science of lightening. In Ru 1/8/1 explains it as present with previous things with morning rays in Chinhanki hymn, which his Vasishtha Rishi. Ru 1/26/2 explains afficted wind science. Ru 9/66/1 Kala Pragatha Rishi explains it as the one taking all obstacles away and problems and protecting in science of lightening in Bruhati Chhanda. Ru 8/14/12 explains the principle of Govan Ajeya Rishi in fire science in Gayatri Chhanda as taking away all problems. Ru 10/101/12 explains different principles of Nara and Sawadh winds by Vishwadevo Rishi in Rishiburdha Saumya.

27.Ahimanyava: In Marut Ru 1/64/8-9 Gautam Nogha Rishi explains this as giving cloud the knowledge of rain and knowing his capacity through Virad Jagati Chhanda.

28.Rushtibhi: This wind which completes the worldly desires is given in Ru 1/64/8. In Ru 1/31/2 and in wind science of Kanva Rishi, the same principle is explained. In Ru 1/85/4 Rashtrogan Gautam Rishi explains the use of Rushtibhi in building of machines in Virad Jagati Chhanda. Ru 2/362 by Grutsamad Rishi explains it as proving Shweta varna truths with good processes with Nara winds in Jagati Chhanda in Indro Matratashcha science.

 29.Prushtibhi: Is given in Ru. 1/31/2 also it is used with Rushtibhi. In Ru 2/34/3 Grutsamada Rishi explains science of wind in Nivru Jagati Chhanda of speed equal of wind. It also describes horses named Atyan and Ashwan and principle called Swarnaprayog. Ru 2/36/2 explains science of wind Maghavashcha through Jagati Chhanda that use of winds named Rushtabhi and Prushaniti by wind named Nara with lightening in the sky. Ru 5/58/6 by Shyavaswaytreya explains the use of Pruthibhi wind with water named Apa and says called “Vaman” in planes through Nidhitrshtupa Chhanda. In Atharva Veda 13/1/24 Brahma Rishi Deschibes the use of Rushtibhi wind with rays called Ketum and Hridaya in light sceience. Atharva Veda 20/61/4 is also associated with Ru 2/36/5 and 2/31/2 by Mada Rishis through Jagati Chhanda.

 30. Vishwa Vedas : (wind completing all desire) In Ru 1/21/1 Kanva Medhyatithi explains the use of Vishwa Vedasam in building of fire weapons called Asya with fire called Yadnyasya in fire science through Gayatri Chhanda. It describes the principle of wind purposes of speeding Hotaram fire and Dutam which entails reaching of things from one country of other and Aganim, whichdestroys all things with its glory in physics and fire science through Bruhat Chhanda. In Ru 1/64/1 Prachitas, Mupith, Supish, Prushtibhi, Rishtibhi and Vishwa Vedasam winds as with a lot of acoustics with force called Shawasa. Ru 1/64/10 explains used of Vishwas Vedasam wind with light rays called Trivashim and Gamastaya in planes.

31. Rudrasya : (principle of wind with life, purpose of knowledge as clear and holy as sunlight, brave as brave creature with spirit, lightless, apiece from sin, away from all temptations.) Ru 1/64/2 is explained by Gautam Nogha Rishis. Ru 1/64/12 called Rudrasya like a son of main wind and brave in war. Ru 1/851 by Rahugan Gautam Rishi defines Rudrasya as a group of seven winds (Sunav, Sudansam, Ghrushyaya, Vira, Janay, Saptaya and Marut) with light and taken by earth. In Ru 2/33/6, 13, 14 Gulmamada Rishi explains different principles through Trishtup Chhands. This wind we find in many places in Vedas.

32. Yuvana : This is very strong wind in combining or dividing things. this principle is given Ru 1/64/3. Ru 1/65/2 by Anstya Rishi explains every youth with chastity and study through Virad Trishtup Chhanda in lightening science. Ru 1/16/1/6 explains the use of Yuvana wind with combinations of connection and separation through Trishtup Chhanda in Indra Marutsa science. Ru 1/152/5 Dirghatama Rishis explains the principle of including in rays called Anavishu through Trishtup Chhanda. Ru 3/54/10 by Prajapati Vaishwamitro Vachyova Rishi explains the use of Yuvan wind with all substances of the sky through Trishtup Chhanda.

33. Abhogya Ghana : Apiece from eating of dying, these winds are explained in 2/64/3. Here too God of hymn in Vidyut as well as Nichru Jagati Chhanda. Yuvana winds.

34. Adhigrav : To ontain the rays, lightless principle is given in Rivedas 1/64/3. Ru 1/61/1 explains the principle of extraodinary bravery in the war with enemies through Virad Rishtup Chhanda. This is also explained in Athrava Veda 20/35/1 as well as Ae Brahmin 6/4/2, 29/2/115 Nim 5/11.

35. ajra : Taking birth, growing old, dying, aloof from these reasons Marut Rigvedas 1/64/3 Gautam Nogha, Indra Jagati. In Ru 1/121/5 Pamachchhep Rishi explains the principle of showing the things in night with the help of fire called “Asya” through Srushti Chhanda in fire science. Ru.1/143/3 by Dirghatam Rishi explains the principle of maing visible all the things at night by taking darkness away with the help fo fire named Asya through rays called Manav, which is in Virad Jagati Chhanda. Ru 3/14/3 by Vishwamitra Rishis explains obtaining knowledge with lightening with one type of 11 types of Amashgeet Maya and rays with ajra wind, which is in Trishtup Chhanda in science of fire. Ru 1/3/3 by vasishtha Rishi explains using of lightening fire called Vrushaya with flowing wind and Sutam fire in Panti Chhanda. In Ru 10/94/11 explains speedy Ajra winds through Jagati Chhanda by Rishis Sarvuda with Draveya Sarpa Rishis of Gravani God.

36. Rudra Ko Nighantu : Ru 5/5 counts it as one of 68 Gods in the sky. Rudra is said to make cry creatures in air with pain, which is given in Ru 1/43/3 by Ghoura Kanava Rishi explains, which make knowledgeable through Gayatri Chhanda of Mitravaruna. In Ru 1/114/11 Kutsa Rishis explains the principle of combining Mitravaruan, Aditi, Sindhu, and Dhyo in Rudra study through Bhurik Trishtup Chhanda. In Ru 2/1/6 Shoundhotro Bhargavo Grutsamada Rishi explains in fire science to use light and with together through Bhurik trishtup Chhanda. Ru 2/34/2 tells humans to use Rudra in bringing light from stars in the sky with Swarna and Rudra winds. Ru 2/38/9 by Grutsamad Rishis explains to use Rudra wind with water called Tama Idam and fir called Devam through Panti Chhanda of fire science.

37. Vavakshu : Explains principles in Ru 1/64/3 with Majamna force. Ru 8/12/1 by Parvata Kanva Rishis explains the principle of obeying sun. earth, sky by Vavakshu wind fire called Asya rays called Ketwa in Virad Ushtit Chhanda in fire science. Use of lightening called Hari with this wind comes in 25th as well ase 21st hymns.

38. Rushtaya : (winds flowing here and there) This is found in Ru 1/64/4 by Gautram Nogha Rishi’s sceience of lightening. In Ru 1/65/2 Vasishtha Rishis calls Rushtaya wind as creator of substances and reaching them through Bruhati Chhanda. Ru 8/20/11 by So Mir Kanva Rishis calls winds as protecting and enduring through quality of the things through PadVichuda Ushtina Chhanda with swarna prayoug. Ru 8/28/5 by Man Vaivashwata Rishis calls Rushtaya as seven weapons with Rishi called Saat in rays and lightening. Ru 5/54/11 Shyawashwas Ajaya Rishi explains using of Rushtaya wind by Rukma and Hiranvi through rays in Nichru jagati Chhanda.

 39. Chitreya : (with surprising movements, quality and nature) Marut principle Ru 1/64/4. In Ru 1/9/5 Madhu Chhanda Rishi explains Chitreya as giving the substances called Vibhy and sold called Ragha along with lightening in Gayatri Chhanda. Ru. 1/21/1Kanva Meghyatithi Rishi explains in Indra Varun science Chitram wind as giving solids called Ragha through Mitra Varuam through Gayatri Chhanda. Ru 1/22/1 of fire science explains obtaining of Ragha through Chitreya winds with solid substance in Vaso form in Gayatri Chhanda. In Ru 1/34/10 Hiranyastup Rishi in Aswini science explains the use of Chitreya wind with water called Madhwa in the ”Shillyakritya” in planes the Jagati Chhanda. Ru 1/31/3 by Ghoura Kanva Rishi explains the use of Chitreya wind in hand movements called Katha in Gayatri Chhanda. This Chitreya wind can be use in other places too.

40. Nara : (wind obtaining substances) Ru 1/64/4 explains it. Ru 1/8/6 explains the use of Nara winds with fire called “Asya”, kukshi in the sky and sun, Munta (light and hymn), Gomati (ray), Vitapsi (Mahanam) and Mahi (earth) through Gayatri Chhanda in fire science by Madhu Chhanda Rishi. Ru 1/62/3 by Gautam Nogha explains the use of wind in protecting big substances in the sky. Ru 1/63/6 explains the use of Nara wind in processes like food called Vajesju, protection called “Uti” in science and defense through Bruhati Chhanda in science of lightening. Ru 1/61/2 explains the principle of completion of desires through Panti Chhanda in fire science. Ru 1/10/5 explains the use with rays called Vanesh. In Ru 1/13/4 in science of fire of Parashar Rishi use of Nara wind with ray named Vishwaya and Dyumnan lightening through Trishtup Chhanda. Ru 1/83/4 by Rahahugano Gautam Rishi in science of lightening. Nara winds are explained to be lightening with fire called Shraddha through Nivru Jagati Chhanda. Ru 1/85/8 explains the principles showing light in Nivru Jagati Chhanda in Ru 1/100/8 of science of lightening. In Ru. 1/104/2 by Kutsa Rishis. Principles of wind used in defense through Swarat Panti Chhanda. Sun/light science of Praskanva Rishi describes the use of Nara with glittering substances of ultra small size called Rochna. Likewise there are many principles of Nara wind by different Rishi, Gods, and with different Chhanda.

 41.Ajjobhi: Ru 1/36/13 by Ghoura Kanva Rishi explains it as a wind used in fire sacrifice through Upishthad Bruhati Chhanda in science of fire. Ru 1/31/2 explains through Chhanda. Ru 1/64/4 explains growing of beauty in a particular way through Jagati Chhanda. Ru 1/85/3 by Rahugano Gautam Rishi called cows and nation mother in Nivru Jagati Chhanda. Ru 1/81/1 describes this incidents. Ru. 1/13/14 explains a principle of lightening all the tthignsin lightening science in Panti Chhanda by Kutsa Rishi.

42.Vakshasu : Ru 1/64/4 explains embellishment with golden jewelry on the chest. Ru 5/19/5 by Vajratreya Rishi explains the principle of containing the fire in the form of rays in plans. Ru. 5/54/11 by Mashiyawashwa Aatreya explains the used in weapons in Nivru Jagati Chhanda of wind science. Ru 1/166/10 by Maitra Vamadgastya Rishi describes the presence of Vakshasu wind in the heart of all the things good for human being. In Ru 1/56/13 Vasishtha Rishi explains a Swarna prayog called Rukma in weapons through Nivru Jagati Chhanda.

43.Diva : Producing light in sun and other stars. In Ru 1/6/9 Madhu Chhanda Rishi called Diva as producing light in everything in Gayatri Chhanda. Ru 1/33/1 by Hiranyastup Rishis describes its use in the study of architecture and war tactics and good deeds through Virad Trishtup Chhanda. In the same chapter in 10th hymn with the sky and sun, Diva winds are shown. In Ru 1/34/8 Hiranyastup Rishi explains in science of fire in Nivru Jagati Chhanda use of Diva winds in doing deeds with seven motherly things, earth, sun, fire, air, lightening, water and sky at day and night with its hot and cold qualities in three ways, i.e. up, down, and middle with huge, small and ultra small substances with ray wind called Diva. Ru 1/31/16 describes it more through Gayatri Chhanda. Ru 1/38/2 also the questions regarding lightening wind called Diva and rays called Gava, which create and make acoustics of things, which are mentioned in other hymns, Ru 1/46/1 by Praskanva Rishi explains in Virad Gayatri Chhanda principle of Ashwini science produced the sunlight with Diva wind. In the same Satta in 8th hymn, a principle of use of Diva wind and water called Indrav. 11th hymn describes the same things extensively. It can be studies futher.

 44. Nimimukshu : Ru 1/64/4 explains obtaining of a group of all things. Ru 8/61/8 explains Nimimukhsu as the one which puts lightening Shatkrato and Maghwa into action in Panti Chhanda of fire science.

 45. Hiranyayem : Ru 1/35/2 by Hiranyastup Rishi explains Hiranyen wind as showing people with its movements like light of fire science. Ru 1/64/4 explains Hiranyayem wind moving in the way of holy light circle with swarna yoga. Ru 5/44/475 by Purumilaj Mila Hotra explains in fire in Pankti and Trishtup Chhanda of reaching things in plane science.

Global Hinduism ...

Monday, August 20, 2012

Electricity in the Atharva Veda

Electricity in the Atharva Veda::

For centuries, the history of India and in particular Hindu culture has been presented in the most distorted and falsified fashion. Most recently, Western historians and Indian historians influenced by the West, have constantly portrayed it in an absolutely erroneous manner. The most significant example of this type is the aberrant analysis has been applied to the greatest and most profound Hindu literature of all time, namely the Vedas.

For Hindus, the Vedas are of completely divine origin. We believe that the Vedas are words of divine wisdom from the eternal source of Supreme Consciousness itself. Over many centuries, men of supremely exalted wisdom called “Rishis” compiled these eternal spiritual and natural laws into several volumes, which are called “Vedas”. However, according to self styled analysts like Max Mueller and thousands of Western as well as pseudo secular Indian historians, the Vedas are nothing but a bunch of ritualistic hymns connected with nothing more spiritual than charms and incantations. These people would have us believe that the profound heights of spiritual philosophy that are expressed in the Vedas, are nothing short of tribal superstitions upheld by a primitive people.

Of all the Vedas, none has been more maligned than the Atharva Veda. Many historians have even gone on to say that it is nothing but “a manual of black and white magic”. Such exceptionally ignorant statements make it clear that sacred Hindu literature is being treated in the most demeaning and prejudiced way. Take for example such statements as “Above all the principal aim of the Atharva Veda is to appease the demons, to bless friends and to curse” by V.M. Apte, an Indian writer of modern times, or ” There are then numerous verses in the Atharveda, which according to their character and often also in their contents, differ just as little from the magic formulas of American Indian medicine-men and Tarter Shamans..” by Winternitz. These type of views clearly demonstrate the prejudices and biased approach that Western-educated historians bring to their analysis. Not only that, but it also shows that their views are conditioned by Western outlooks and ideals, bundled with the misgivings that the Christian viewpoint displays in dealing with anything mystical and alien to their own perception of “spiritual strictures of morality”

While reading the Vedas, one must keep certain facts in mind:

The Vedas are NOT historical accounts. They are not biographies of great kings and the battles they fought with demons, nor are they mythical legends about emperors and intrigues that existed long ago.
The Vedas date MUCH further back than any Indus Valley Civilization. Long before the Harappans existed, these spiritual, scientific and natural laws had been collected by numerous brilliant Rishis and compiled into several unified compositions, all of which were given the general descriptive label of “Vedas”.
The Vedas ARE compilations of the eternal laws governing human existence. Moreover each of the four Vedas was a treatise on particular subjects, specific only to itself. The word “Veda” itself means “sacred or pure knowledge” , having come from the root “Vid” meaning “to know”.
Of these, the Atharvaveda consisted of nine branches or sakhas, according to sage Patanjali. These were:

1) Paippalada

2) Tauda

3) Munda

4) Saunakiya

5) Jajala

6) Jalada

7) Brahmaveda

8) Devadarsa

9) Charanavaidya

Of these nine, we know of only two, namely Saunaka and Paippalada branches. Even in this incomplete form, the Atharvaveda was the source of development for such immense philosophical systems as Tantra and practical systems like Ayurveda. Often, Hindu scriptures have been criticised, as being too vague and full of profoundly difficult philosophical flights and abstract concepts, that are impossible for the common reader to grasp. In fact, the Atharvaveda is a prime example of how the majority of Hindu scriptures DO delve into practical and material matters that affect everyday human life. The Vedas are a wealth of information, not only about philosophical and spiritual ideals, but also invaluable reference manuals that clearly explain the laws governing scientific phenomenon, practical applications, and the methods for utilization of awesome natural resources. Scientists, mathematicians, manufacturers, computer programmers and many others can greatly benefit from this vast repertoire of information and knowledge.

Although most people today concentrate on significant aspects of the Atharvaveda such as medicinal plants and healing practices, many other fascinating subjects such as marriage rites, the healing properties of water, atomic and solar energy, electricity, and the states of the Supreme Consciousness are also discussed. (I will expound more on these subjects in future articles)

One of the most exciting topics covered in the Atharvaveda is electricity and specifically, the detailed description of valuable applications that harness and utilize this immense source of energy. Some of the applications described, include important specifications for a control system that harnesses the intense power of electricity for use as a deadly weapon, utilization of hydroelectric power for manufacturing and the fission properties of electricity. These are only some of these amazing instances that clearly demonstrate how the most advanced scientific laws and phenomenons are described in the Atharvaveda.

It will be fully apparent from the following verses that Electrical Energy and its properties were fully understood by Vedic sages. It was definitely used in everyday technological applications as much (if not more), as it is for us today. It is also clear that Vedic scientists knew far more about the properties of electricity than us. It was not till very recently, that modern day scientists discovered and began research on the potential usage of electrical energy in military science and related areas.

What these verses clearly demonstrate to us is the fact that Vedic Society was at an extremely advanced state of technological advancement and fully utilized Electricity in innumerable productive applications

I have followed a standard format to make identification of the verses easy. All of the verses have been taken from Kanda (Book) XX of the Atharvaveda translated by Devi Chand. The Sanskrit verses are highlighted in maroon where as their translations are highlighted in Blue. Each verse can be referenced directly in the order of Chapter (Anuvaka), Hymn (Sukta) and Verse number.


According to the descriptions found in Atharvaveda, electrical energy can be utilized in many useful applications such as creation of powerful engines, illumination, agricultural machinery, hydroelectric power plants, manufacturing plants, biomedical engineering, extraction of medicines, etc. and thus serve to greatly enhance the daily life of people.

Chapter 1: Hymn VII

Verse 2: Nav Yo Navati Puro bibhed bahvotjasaa
Ahi Cha vritrahaavadheet

Electricity , which breaks, by the energy of its arms the 99 cities, destroys the cloud, which covers the rays of the sun, the source of all energy and power.

This initial description describes the inherent properties of of electrical energy. Here the “arms of electricity” refers to positive and negative currents. The 99 cities refers to the 99 elements, as known to modern day scientists. In Vedic terminology, these essential elements were known as “Bhogas”.

Verse 3: Sa na Indrah Shivah sakhashwavad gomadvavama
Urudhaarev dohate

That very electric power may be our peaceful friend, providing us with the horse-power to drive our machines, light to light up our houses, and power to produce grains in the fields. Let it bring on prosperity and well-being for us by flowing into numerous currents.

These verses clearly refer to the various useful applications of electricity. The mention of horse powered driving machines is a direct reference to electronically powered vehicles like automobiles, aircraft, etc. In our times, even prototypes of electric cars are a very recent development. In the present era, Electric car prototypes were created due to the dawning realization that gasoline fuel is a perishable resource as well as polluting to the environment. It looks like thousands of years ago, our Rishis were already aware of these dangers and used electric engines in their vehicles, as one of their primary modes of transport as well as for motors, etc. for other types of machinery. This verse also clearly mentions that electricity was used to light up buildings, just as we do today. In addition there is a reference to electrically powered agricultural machines, which helped in the manufacture and processing of crops from the fields.

Verse 4: Indra Kratuvidang sutang somang harya purushtut
Piba vrishaswa taatripim

Let electricity, so highly spoken of by many learned people, help extract the essence of medicines, thus produced by those, who are well-versed in manufacturing things. Let it keep safe and shower, on us the rain, satisfying all.

In modern times, we have discovered that certain electronic devices such as centrifuges, deep refrigeration, etc. are extremely helpful in deriving medicinal extracts. Apparently our ancient scientists were well aware of these methods and perhaps even more advanced than us in their knowledge. The last sentence refers reverentially to the role of electricity, which in the form of lightning is instrumental in creating life giving rain for the entire planet. The picture that emerges from these verses is that of an extremely advanced culture, that utilized superlative technology and yet maintained an enormous respect and reverence for the ecosystem and the natural environment. The proponents of Vedic culture saw spirituality everywhere, and held sacred the power of all divine forces, from water, to electricity. Not only this, but they had analysed the properties and laws of all these natural energies and thus comprehended perfectly the best way to utilize them.

Chapter 3 :Hymn XXXI

Verse 1: Taa Vajrinam Mandinam Stomyam mad indram rathe vahato haryataa haree
Purunyasmay savanaani haryata indraaya somaa harayo dadhanwire

Those two speedily moving forces of attraction and repulsion propel the electric current, powerful like the thunderbolt, pleasant and praiseworthy, in this pleasant plane or car. Manifold are the generating powers for the refulgent electricity borne by speedy moving Somas – various kinds of liquid fuels.

Verse 2: Arang Kaamaay Haryo dadhanwire sthiraay hinvanharayo Haree tura
Arvadbhiyor Haribhijorshameeyate so asya kaamam harivantamaanashe

The above mentioned speedy forces of two kinds set in motion strong currents, capable of maintaining steady progress in the attainment of one’s objective in plenty. Whatever complex is attained by these fast moving horsepowers, is enough to achieve the beautiful objective of his, the manufacturer.

Here the principles of electromagnetic force discussed are being used to generate motion. In addition, the reference to a liquid fuel propellant, informs us that a combination of high-speed and intense electrical power was used to produce a number of favourable results like exceptionally fast vehicular modes of transportation, as well as efficient manufacturing processes. For example, extremely fast centrifugal force is used to separate genetic materials in Biomedical labs today. The combination of speed and power is certainly desirable to increase the efficiency of manufacturing plants.

Chapter 2: Hymn XV

Verse 2: Adha te vishwamanu haasadishtaya aapo nimneva savanaa havishmatah
Yatparvate na samasheeta haryata indrasya vajrah shnathita hiranyayah

Just as all productive works of the manufacturer depend upon waters flowing down with speed, so do all the desired objects of him depend upon you (Electricity), as its powerful striking force cannot be obstructed by any cloud, or mountain in the way. It smashes all impediments, with its radiant energy.

This verse acknowledges the immense power of electricity and proves the Vedic community’s understanding of its intensity. Electricity does have the power of striking through any element. The portion about productive works depending on waters flowing with speed is an obvious reference to harnessing hydroelectric power. It is obvious from this verse that Vedic society was well aware of methods that harnessed the power of electricity through systems like hydroelectric power plants. Once harnessed, they incorporated the force to implement manufacturing concerns and power machinery.

Verse 3: Asmay Bheemaaya namasaa samadhwara usho na shubhra aa bharaa paneeyase
Yasya dhaam shravase naamendriyam jyotirkaari harito naayase

O well-versed engineer make use of this terrible electric power fit to be utilized for useful purposes by controlling it, for non-violent, brilliant light like the dawn. It has the potentiality to help hearing, control energy and spread light in all quarters.

This confirms the fact that electricity was a topic that was researched and explored in great detail. Skilled electrical engineers used to devise specific utilities and controls for electric power. Illumination was certainly one of its widely used applications. From the last line, we can also glean the information that electronic devices were used as hearing aids and sound magnifiers. Sophisticated systems for controlling electricity and measuring electricity were in place, and electronic panels that aided in controlling other forms of energy were also used.


Now let’s turn to the truly amazing descriptions of electricity being utilized as a weapon in military combat. Up until very recently, modern day scientists were not even aware of this potentially devastating aspect of electricity being utilized as a weapon. It is only in the past decade or so, that scientific research has begun concentrating on the potential use of Electricity as a deadly weapon. Electrical bombs can be utilised to destroy all sorts of vital equipment and inflict massive damage. Topics like the EMP effect and the consequent possibilities of using electrical weapons, were rudimentary information to Vedic people, wheras we have barely begun our explorations on this topic.

The ElectroMagnetic Pulse (EMP) effect was first observed during the early testing of high altitude airburst nuclear weapons. The effect is characterised by the production of a very short (hundreds of nanoseconds) but intense electromagnetic pulse, which propagates away from its source with ever diminishing intensity, governed by the theory of electromagnetism. The ElectroMagnetic Pulse is in effect an electromagnetic shock wave.

This pulse of energy produces a powerful electromagnetic field, particularly within the vicinity of the weapon burst. The field can be sufficiently strong to produce short lived transient voltages of thousands of Volts (ie kiloVolts) on exposed electrical conductors, such as wires, or conductive tracks on printed circuit boards, where exposed.

It is this aspect of the EMP effect which is of tremendous military significance, as it can result in irreversible damage to a wide range of electrical and electronic equipment, particularly computers and radio or radar receivers. Subject to the electromagnetic hardness of the electronics, a measure of the equipment’s resilience to this effect, and the intensity of the field produced by the weapon, the equipment can be irreversibly damaged or in effect destroyed. The damage inflicted would be the same as that of striking the equipment with huge bolts of lightning.

Computers used in data processing systems, communications systems, displays, industrial control applications, including road and rail signalling, and those embedded in military equipment, such as signal processors, electronic flight controls and digital engine control systems, are especially vulnerable to the EMP effect.

What amazes one is the fact that Vedic Rishis clearly KNEW about the EMP effect and have composed vivid descriptions of the usage of electric weapons as the verses below will demonstrate:

Chapter 2: Hymn XV

Verse 6: Twam tamindra parvatam mahaamurum vajrena vajrinparvshashchakartitha
Avaasrijo nivritaah satarvaa apah satraa vishwam dadhishe kevalam sahah

Just as the thundering electricity reduces the vast cloud to nothing by its thunderbolt, so do you, O King, equipped with piercing weapons like the thunderbolt, smash into pieces the vast armies of the enemy, consisting of various units, by your striking power like the thunderbolt. Just as the waters of the cloud released by the electricity, fall down and flow over the earth, similarly the well-equipped armies of the enemy; being subdued by the might of the king are duly regulated by him. Truly do you alone, O King, hold all the power to subdue the foes.

The inference is quite obviously to weapons utilizing electricity. “Piercing weapons like the thunderbolt” is a clear pointer to surges of exceedingly high voltage. The lethal electric weapons are used to counter various units of the army. This is another clue, for as discussed above, the EMP effect can be used to advantage for a number of targets ranging from computers, to communication systems. Apparently electricity was employed as one of the primary weapons in military combat during the Vedic era.

Chapter 4: Hymn XXXVIII

Verse 5: Indra Idhyorah sacha sangmishal aa vachoyuja
Indro vajri Hiranyah

Electricity is well mixed up with Prana and Apana, the 2 horsepowers, yoked to power of speech. Electric power has the striking power of a deadly weapon and is full of brilliance.

Here we find it stated starkly that electricity has the striking power of a deadly weapon. There can be no greater proof of the deployment of electrical weaponry during the Vedic era. An interesting suggestion is also made in the first line of this verse, that electrical energy is also present in the form of Prana and Apana, within the human body. “Prana” means “breath ” according to Tantra Yoga, wheras “Apana” is the Prana that exists in the area below the navel. According to Tantric thought Prana is charged with negative ions while Apana is charged with positive ions. When Prana is forced to enter through the central canal (Sushuma or Brahma Nadi) in the spinal column, the result is fusion of the negative and positive ions. This fusion generates an immense amount of energy, which awakens the dormant energy called Kundalini that lies at the base of the spine. Once Kundalini or the vital life force is awakened, it destroys the ignorance of the mind and results in enlightenment.

We know now of course, that the cerebrospinal system is a great generator of electrical energy and has a fantastic network of nerves that serve as connectors. The cerebrum as it is called keeps on providing electrical energy. Through fine nerves, this energy is constantly supplied to the organism, providing life force. Thus we can see how these and other type of systems described in the Atharvaveda have a purely scientific basis.

Chapter 3: Hymn XXX

Verse 1: Pra te mahe vidathe shansisham hari pra te vanve vanusho haryatam madam
Dhritam na yo haribhishcharu sechat aa tva vishantu harivparsang girah

O electricity, I fully praise thy two forces of protection and destruction in this great universe, which is a great sacrificial place or battlefield of life. I highly cherish your beautiful exhilaration, destroying the evil forces of the enemy. You shower various forms of fortunes through your blessing powers of speedy action, like waters from the clouds. Let all praises find their abode in you of charming splendor.

Here again, we find the mention of the dual nature of electrical energy. It can be destructive as in the EMP effect, and it can be protective as in the cerebrospinal system.

Verse 3: So asya vajro harito ya aayso harinirkaamo harira gabhastyoh
Dhumni sushipro harimanyusayaka indre ni roopa harita mimikshire

Here is the blue-green colored thunderbolt of iron of the king. There is also the beautiful horse of iron of high speed. Here is also the horsepower of the rays of electricity. There is also the shining arrow, capable of destroying the pride of the enemy and having a very high speed. In short many kinds of weapons have been made through electric power for the king.

These verses appear to be describing different sorts of electrical weapons. The “beautiful horse of iron of high speed” apparently refers to some type of metallic car/aircraft which can reach extremely high speeds. The horsepower for the engine for a craft or automobile of this sort was provided by electricity. The “shining arrow” can mean an exceptionally powerful ballistic missile loaded with an electric warhead. The missile was superfast and probably covered vast distances, it was apparently one of the main weapons that could be used to target the central command and control center of the enemy. Here we find a reference telling us that many advanced weapons utilizing electricity had been deployed in this era.

Verse 4: Divi na keturadhi dhaayi haryato vivayachadvajro harito na ranghaya
Tudadahi harishipro ya aayasah sahastrashokaa abhavadharibharah

Like a radiant spot, it is well placed in the heavens, then with a high speed, the terribly destructive missile, made of iron, possessing speed of electric power, crushing the serpent natured enemy, becomes lit up with thousands of lights and loaded with destructive ray of various kinds.

This makes the previous verse even more apparent. The missile being described seems to generate immense power and would be exceptionally destructive. It is possible that the electric weapons used by Vedic society may have been equivalent in destructive power to nuclear weapons, or perhaps even more lethal. They may also have been used for preliminary strikes before the actual use of nuclear weapons. A conventional electronic combat campaign, or intensive electronic combat operations, would initially concentrate on saturating the opponent’s electronic defences, denying information and inflicting maximum attrition upon electronic assets. The massed application of electromagnetic bombs in the opening phase of an electronic battle would allow much faster attainment of command as it would destroy electronic assets at a much faster rate than possible with conventional means. After this phase, it would be child’s play to completely destroy the enemy.

Chapter 3: Hymn:XXI

Verse 7: Yudha yudhmup ghedeshi dhrishnuya pura puram samidam hansyojasa
Namya yadindra sakhya paraavati nibrahyo namuchi naam maayinam

O mighty King, you can easily get at the striking power of the enemy by your overwhelming striking force. Being well-entrenched in your sheltered place of defense, you can thoroughly break the defenses of the enemy to smithereens. Completely crush the deceitful enemy, unfit to be left alive, through your faithful ally, although stationed at a distance.

This particular reference is apparently to a remotely controlled electronic weapon system. This verse directly points to unleashing a tremendously high voltage surge that can blast into the defensive electrical equipment belonging to the enemy. The last sentence describes remote initiation of the bombing sequence, while the controller is stationed at a safe distance.

Verse 8: Tvam karnyajmut parnayam vadhistejisthayaatithigvasya vartani
Tvam shata vaddagridasyaabhintpuronaanudah parishuta rijishvana

O mighty electricity, you kill the violent enemy, equipped with speedy means of communication like cars or airships, a hindrance in the way of people who are worthy of respect, cows or land by your consuming and splendorous power. You shatter the 100 forts of the adversary who obstructs your communications or breaks your regulations and does not pay tribute to you established by straightforward negotiations.

In the case of electricity, 100 forts refers to 100 elements. It breaks all these through the power of fission, overcoming all resistances and obstructions in the way. Any trained electrical engineer must have complete knowledge of the complex laws and limitations governing electrical energy. There is an evident respect for electricity demonstrated here, for it is an awesome power indeed. Transport infrastructure can also be destroyed with the use of electromagnetic bombs. Railway and road signalling systems, where automated, are most vulnerable to electromagnetic attack on their control centres. Significantly, most modern automobiles and trucks use electronic ignition systems which are known to be vulnerable to electromagnetic weapons effects.

Modern land warfare doctrine emphasises mobility, and manoeuvre warfare methods are typical for contemporary land warfare. Coordination and control are essential to the successful conduct of manoeuvre operations, and this provides another opportunity to apply electromagnetic weapons. Communications and command sites are key elements in the structure of such a land army, and these have concentrated communications and computer equipment. Therefore if the enemy is attacked with electromagnetic weapons, the entire command and control of land operations would be completely disrupted. Employing tactics like launching an initial attack with electromagnetic weapons would create a maximum of confusion, and if followed by an all out attack with conventional weapons would completely obliterate the enemy.

Verse 9: Tvametam janrajyo dwidarshaabandhuna sushrvasopajagmushah
Pashisht sahastra navati nava shruto ni chakrena rathya dushpadavrinak

O electricity, you can by your circular motion like the wheel of a chariot, which is too powerful to be checked, well keep under control all these 20 basic elements, 6099 organic and inorganic bodies, by a single transmitter of high quality, with no other force to help it.

In technological terms, coupling is the means to create an electric connection of two electric circuits by having a part common to both. One of the mechanisms, which can be exploited to improve coupling is the polarization of an electric weapon’s emission. Polarization simply means orienting the emission in a particular direction. If we assume that the orientations of possible coupling apertures and resonances in the target set are random in relation to the weapon’s antenna orientation, a linearly polarized emission would only exploit half of the opportunities available. A circularly polarized emission would exploit all coupling opportunities. A single transmitter of superior quality can control the entire emission.

Verse 10: Tvamaavitha sushravasam tavotibhistava traambhirindra tuvrayaanam
Tvamasmay kutsamatithigvamaayum mahe raagye yoone arndhanaayah

O electricity, you keep in safety this good listening set, by your means of safety and protect the commander, with speedy mobile forces by your strong means of defense. You control the sharp weapons, equipped with the striking power of limitless time and speed for this great, youthful king.

Other electronic devices and electrical equipment would also be destroyed by the EMP effect. Telecommunications equipment can be highly vulnerable, due to the presence of lengthy copper cables between devices. Receivers of all varieties are particularly sensitive to EMP, as highly sensitive miniature high frequency transistors and diodes in such equipment are easily destroyed by exposure to high voltage electrical transients. Therefore radar and electronic warfare equipment, satellite, microwave, UHF, VHF, HF and low band communications equipment and television equipment would all be destroyed by the EMP effect. This verse apparently refers to a defense mechanism created with the aid of electricity, which protects both the commander as well his entire system of wireless communications. It may be referring to some sort of shield which makes things unsusceptible to the emission. The advanced and deadly missiles of unlimited speed are controlled by electronic control panels.

Chapter 4: Hymn XXXVII

Verse 4: Tvam nibhinirmano devavitao bhooreeni vritraa haryashava hansi
Tvam ni dasyum chumuri dhuni chasvaapyo dabhitaye suhantu

O electrical currents of high voltage, safely carried by electric wires, you kill many enemies in the war, waged by learned persons or through the help of natural forces. To keep all the evil forces under control, you, being well-equipped with good means of destruction completely lay down to lasting sleep (death) the evil forces that rob and harass the general public.

This verse is a simple testament to the intense power and utterly destructive force of electrical weapons


There are many more such references to electrical energy in the Atharvaveda, however in the interests of keeping this article to a reasonable length, I have not reproduced every one of them. The discovery of such amazing truths in the Vedas, clearly undermines the very foundation of our smug assertions that Civilization and scientific advancement proceed forward in a linear fashion. It is high time for us to thoroughly analyse and learn from the invaluable resources that our forefathers have left us in the form of the divine Vedas and other profound Hindu literature.