I'll be lucky if I make it 29 days.
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Is the word "Ahimsa" or nonviolence mentioned in Yajurveda?
- Thread starter paarsurrey
- Start date
I'll be lucky if I make it 29 days.
paarsurrey
Veteran Member
Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
6.[06-003] HYMN III. Agni.
1. TRUE, guardian of the Law, thy faithful servant wins ample light and dwells in peace, O Agni,
Whom thou, as Varuna in accord with Mitra, guardest, O God, by banishing his trouble.
2 He hath paid sacrifices, toiled in worship, and offered gifts to wealth-increasing Agni.
Him the displeasure of the famous moves not, outrage and scorn affect not such a mortal.
3 Bright God, whose look is free from stain like Surya's, thou, swift, what time thou earnestly
desirest,
Hast gear to give us. Come with joy at evening, where, Child of Wood, thou mayest also tarry.
4 Fierce is his gait and vast his wondrous body: he champeth like a horse with bit and bridle,
And, darting forth his tongue, as 'twere a hatchet, burning the woods, smelteth them like a smelter.
5 Archer-like, fain to shoot, he sets his arrow, and whets his splendour like the edge of iron:
The messenger of night with brilliant pathway, like a tree-roosting bird of rapid pinion.
6 In beams of morn he clothes him like the singer, and bright as Mitra with his splendour crackles.
Red in the night, by day the men's possession: red, he belongs to men by day, Immortal.
7 Like Heaven's when scattering beams his voice was uttered: among the plants the radiant Hero
shouted,
Who with his glow in rapid course came hither to fill both worlds, well-wedded Dames, with treasure.
8 Who, with supporting streams and rays that suit him, hath flashed like lightning with his native
vigour.
Like the deft Maker of the band of Maruts, the bright impetuous One hath shone refulgent.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
Regards
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
6.[06-003] HYMN III. Agni.
1. TRUE, guardian of the Law, thy faithful servant wins ample light and dwells in peace, O Agni,
Whom thou, as Varuna in accord with Mitra, guardest, O God, by banishing his trouble.
2 He hath paid sacrifices, toiled in worship, and offered gifts to wealth-increasing Agni.
Him the displeasure of the famous moves not, outrage and scorn affect not such a mortal.
3 Bright God, whose look is free from stain like Surya's, thou, swift, what time thou earnestly
desirest,
Hast gear to give us. Come with joy at evening, where, Child of Wood, thou mayest also tarry.
4 Fierce is his gait and vast his wondrous body: he champeth like a horse with bit and bridle,
And, darting forth his tongue, as 'twere a hatchet, burning the woods, smelteth them like a smelter.
5 Archer-like, fain to shoot, he sets his arrow, and whets his splendour like the edge of iron:
The messenger of night with brilliant pathway, like a tree-roosting bird of rapid pinion.
6 In beams of morn he clothes him like the singer, and bright as Mitra with his splendour crackles.
Red in the night, by day the men's possession: red, he belongs to men by day, Immortal.
7 Like Heaven's when scattering beams his voice was uttered: among the plants the radiant Hero
shouted,
Who with his glow in rapid course came hither to fill both worlds, well-wedded Dames, with treasure.
8 Who, with supporting streams and rays that suit him, hath flashed like lightning with his native
vigour.
Like the deft Maker of the band of Maruts, the bright impetuous One hath shone refulgent.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
Regards
paarsurrey
Veteran Member
Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
7.[06-050]
HYMN L. Visvedevas.
1. I CALL with prayers on Aditi your Goddess, on Agni, Mitra, Varuna for favour, On Aryaman who gives unasked, the gracious, on Gods who save, on Savitar and Bhaga.
2 Visit, to prove us free from sin, O Surya Lord of great might, the bright Gods sprung from Daksa, Twice-born and true, observing sacred duties, Holy and full of light, whose tongue is Agni.
3 And, O ye Heaven and Earth, a wide dominion, O ye most blissful Worlds, our lofty shelter, Give ample room and freedom for our dwelling, a home, ye Hemispheres, which none may rival.
4 This day invited may the Sons of Rudra, resistless, excellent, stoop down to meet us; For, when beset with slight or sore affliction, we ever call upon the Gods, the Maruts;
5 To whom the Goddess Rodasi clings closely, whom Pusan follows bringing ample bounty. What time ye hear our call and come, O Maruts, upon your separate path all creatures tremble.
6 With a new hymn extol, O thou who singest, the Lover of the Song, the Hero Indra. May he, exalted, hear our invocation, and grant us mighty wealth and strength when lauded.
7 Give full protection, Friends of man, ye Waters, in peace and trouble, to our sons and grandsons. For ye are our most motherly physicians, parents of all that standeth, all that moveth.
8 May Savitar come hither and approach us, the God who rescues, Holy, golden handed, The God who, bounteous as the face of Morning, discloses precious gifts for him who worships.
9 And thou, O Son of Strength, do thou turn hither the Gods to-day to this our holy service. May I for evermore enjoy thy bounty and, Agni, by thy grace be rich in heroes.
10 Come also to my call, O ye Nasatyas, yea, verily, through my prayers, ye Holy Sages. As from great darkness ye delivered Atri, protect us, Chiefs, from danger in the conflict.
11 O Gods, bestow upon us riches, splendid with strength and heroes, bringing food in plenty. Be gracious, helpful Gods of earth, of heaven, born of the Cow, and dwellers in the waters.
12 May Rudra and Sarasvati, accordant, Visnu and Vayu, pour down gifts and bless us; Rbhuksan, Vaja, and divine Vidhatar, Parjanya, Vata make our food abundant.
13 May this God Savitar, the Lord, the Offspring of Waters, pouring down his dew be gracious, And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods and Prthivi with oceans.
14 May Aja-Ekapad and Ahibudhnya, and Earth and Ocean hear our invocation; All Gods who strengthen Law, invoked and lauded, and holy texts uttered by sages, help us.
15 So with my thoughts and hymns of praise the children of Bharadvaja sing aloud to please you. The Dames invoked, and the resistless Vasus, and all ye Holy Ones have been exalted.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others, while with others the conflict has been mentioned.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
Regards
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
7.[06-050]
HYMN L. Visvedevas.
1. I CALL with prayers on Aditi your Goddess, on Agni, Mitra, Varuna for favour, On Aryaman who gives unasked, the gracious, on Gods who save, on Savitar and Bhaga.
2 Visit, to prove us free from sin, O Surya Lord of great might, the bright Gods sprung from Daksa, Twice-born and true, observing sacred duties, Holy and full of light, whose tongue is Agni.
3 And, O ye Heaven and Earth, a wide dominion, O ye most blissful Worlds, our lofty shelter, Give ample room and freedom for our dwelling, a home, ye Hemispheres, which none may rival.
4 This day invited may the Sons of Rudra, resistless, excellent, stoop down to meet us; For, when beset with slight or sore affliction, we ever call upon the Gods, the Maruts;
5 To whom the Goddess Rodasi clings closely, whom Pusan follows bringing ample bounty. What time ye hear our call and come, O Maruts, upon your separate path all creatures tremble.
6 With a new hymn extol, O thou who singest, the Lover of the Song, the Hero Indra. May he, exalted, hear our invocation, and grant us mighty wealth and strength when lauded.
7 Give full protection, Friends of man, ye Waters, in peace and trouble, to our sons and grandsons. For ye are our most motherly physicians, parents of all that standeth, all that moveth.
8 May Savitar come hither and approach us, the God who rescues, Holy, golden handed, The God who, bounteous as the face of Morning, discloses precious gifts for him who worships.
9 And thou, O Son of Strength, do thou turn hither the Gods to-day to this our holy service. May I for evermore enjoy thy bounty and, Agni, by thy grace be rich in heroes.
10 Come also to my call, O ye Nasatyas, yea, verily, through my prayers, ye Holy Sages. As from great darkness ye delivered Atri, protect us, Chiefs, from danger in the conflict.
11 O Gods, bestow upon us riches, splendid with strength and heroes, bringing food in plenty. Be gracious, helpful Gods of earth, of heaven, born of the Cow, and dwellers in the waters.
12 May Rudra and Sarasvati, accordant, Visnu and Vayu, pour down gifts and bless us; Rbhuksan, Vaja, and divine Vidhatar, Parjanya, Vata make our food abundant.
13 May this God Savitar, the Lord, the Offspring of Waters, pouring down his dew be gracious, And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods and Prthivi with oceans.
14 May Aja-Ekapad and Ahibudhnya, and Earth and Ocean hear our invocation; All Gods who strengthen Law, invoked and lauded, and holy texts uttered by sages, help us.
15 So with my thoughts and hymns of praise the children of Bharadvaja sing aloud to please you. The Dames invoked, and the resistless Vasus, and all ye Holy Ones have been exalted.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others, while with others the conflict has been mentioned.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
Regards
firedragon
Veteran Member
Are you looking for a word or concept. Like Tauheed is not cited as a word in the Quran but Muslims generally believe it and also do try to wage war for it.
Its rampant in the hindu scripture. Atharvaved, Mahabarat, Yajurved, Samved, I dont know you name it.
I mean if the Buddhist scripture says Vairayen vairaya nosansinde, maithrayenma vairaya sansindei it means ahimsa. Hate or anger does not end hate, only empathetic love can end hate. Thats a gist of what it says.
Hinsa = hurt or harm. A is like theist and A theist. Anti or non.
This as a concept can be found in any scripture. You name it any scripture. Except the book of Lucifer or Gigas maybe.
paarsurrey
Veteran Member
The word meaning the concept or term based on.
I have changed the topic of the thread for example please see post # 103 to allay any misgiving in this connection, as:
"Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?"
Regards
paarsurrey
Veteran Member
"Hate or anger does not end hate, only empathetic love can end hate"
It is not in the Veda. Is it? Please
If so please quote it here.
Regards
firedragon
Veteran Member
Brother, I said, its the buddhist scripture. Dhammapada.
Even that does not say the word Ahinsa. But thats the concept. Hope you understand...
If you read Baghvath Geetha, you will also see the Dhyana, born of Ahimsa. Still, these passages do not mention the word "Ahimsa". They cite the concept.
Is that clear?
firedragon
Veteran Member
BTW
Some scripture does use the word "AHIMSA" since you seem to be seeking the word.
Check our the upanishads. Chandogya upanishad cites Ahimsa as a view or virtue for monks.
Some scripture does use the word "AHIMSA" since you seem to be seeking the word.
Check our the upanishads. Chandogya upanishad cites Ahimsa as a view or virtue for monks.
firedragon
Veteran Member
Akko danan watha wanthan, seelawanthan anussuthan
dhanthan anthima shaariran, thamahan boomi braahmanan
dhanthan anthima shaariran, thamahan boomi braahmanan
paarsurrey
Veteran Member
Please quote from some online English translation of any one of these four providing the link also:
"Rig, Yajur, Sama and Atharva".
Why not in Yajurveda? Please
Is it a Veda on war only? Please
I don't understand Sanskrit. Please
Regards
firedragon
Veteran Member
Well thats a surprise. Thanks a lot Kirran. And you are much above that mate. Very much.
paarsurrey
Veteran Member
Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
8.[07-032] HYMN XXXII. Indra
1. LET none, no, not thy worshippers, delay thee far away from us.
Even from far away come thou unto our feast, or listen if already here.
2 For here, like flies on honey, these who pray to thee sit by the juice that they have poured.
Wealth-craving singers have on Indra set their hope, as men set foot upon a car.
3 Longing for wealth I call on him, the Thunderer with the strong right hand,
As a son calleth on his sire.
4 These Soma juices, mixed with curd, have been expressed for Indra here.
Come with thy Bay Steeds, Thunder-wielder, to our home, to drink them till they make thee glad.
5 May he whose ear is open hear us. He is asked for wealth: will he despise our prayer?
Him who bestows at once a hundred thousand gifts none shall restrain when he would give.
6 The hero never checked by men hath gained his strength through Indra, he
Who presses out and pours his deep libations forth, O Vrtra-slayer, unto thee.
7 When thou dost drive the fighting men together be, thou Mighty One, the mighty's shield.
May we divide the wealth of him whom thou hast slain: bring us, Unreachable, his goods.
8 For Indra, Soma-drinker, armed with thunder, press the Soma juice.
Make ready your dressed meats: cause him to favour us. The Giver blesses him who gives.
9 Grudge not, ye Soma pourers; stir you, pay the rites, for wealth, to the great Conqueror.
Only the active conquers dwells in peace, and thrives: not for the niggard are the Gods.
10 No one hath overturned or stayed the car of him who freely gives.
The man whom Indra and the Marut host defend comes to a stable full of kine.
11 Indra, that man when fighting shall obtain the spoil, whose strong defender thou wilt be.
Be thou the gracious helper, Hero I of our cars, be thou the helper of our men.
12 His portion is exceeding great like a victorious soldier's spoil.
Him who is Indra, Lord of Bays, no foes subdue. He gives the Soma-pourer strength.
13 Make for the Holy Gods a hymn that is not mean, but well-arranged and fair of form.
Even many snares and bonds subdue not him who dwells with Indra through his sacrifice.
14 Indra, what mortal will attack the man who hath his wealth in thee?
The strong will win the spoil on the decisive day through faith in thee, O Maghavan.
15 In battles with the foe urge on our mighty ones who give the treasures dear to thee,
And may we with our princes, Lord of Tawny Steeds! pass through all peril, led by thee.
16 Thine, Indra, is the lowest wealth, thou cherishest the mid-most wealth,
Thou ever rulest all the highest: in the fray for cattle none resisteth thee.
17 Thou art renowned as giving wealth to every one in all the battles that are fought.
Craving protection, all these people of the earth, O Much-invoked, implore thy name.
18 If I, O Indra, were the Lord of riches ample as thine own,
I should support the singer, God. who givest wealth! and not abandon him to woe.
19 Each day would I enrich the man who sang my praise, in whatsoever place he were.
No kinship is there better, Maghavan, than thine: a father even is no more.
20 With Plenty for his true ally the active man will gain the spoil.
Your Indra, Much-invoked, I bend with song, as bends a wright his wheel of solid wood.
21 A moral wins no riches by unworthy praise: wealth comes not to the niggard churl.
Light is the task to give, O Maghavan, to one like me on the decisive day.
22 Like kine unmilked we call aloud, Hero, to thee, and sing thy praise,
Looker on heavenly light, Lord of this moving world, Lord, Indra, of what moveth not.
23 None other like to thee, of earth or of the heavens, hath been or ever will be born.
Desiring horses, Indra Maghavan! and kine, as men of might we call on thee.
24 Bring, Indra, the Victorious Ones; bring, elder thou, the younger host.
For, Maghavan, thou art rich in treasures from of old, and must be called in every fight.
25 Drive thou away our enemies, O Maghavan: make riches easy to be won.
Be thou our good Protector in the strife for spoil: Cherisher of our friends be thou.
26 O Indra, give us wisdom as a sire gives wisdom to his sons.
Guide us, O Much-invoked, in this our way may we still live and look upon the light.
27 Grant that no mighty foes, unknown, malevolent, unhallowed, tread us to the ground.
With thine assistance, Hero, may we *** through all the waters that are rul`ng down.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others, while with others the conflict has been mentioned.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
Regards
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
8.[07-032] HYMN XXXII. Indra
1. LET none, no, not thy worshippers, delay thee far away from us.
Even from far away come thou unto our feast, or listen if already here.
2 For here, like flies on honey, these who pray to thee sit by the juice that they have poured.
Wealth-craving singers have on Indra set their hope, as men set foot upon a car.
3 Longing for wealth I call on him, the Thunderer with the strong right hand,
As a son calleth on his sire.
4 These Soma juices, mixed with curd, have been expressed for Indra here.
Come with thy Bay Steeds, Thunder-wielder, to our home, to drink them till they make thee glad.
5 May he whose ear is open hear us. He is asked for wealth: will he despise our prayer?
Him who bestows at once a hundred thousand gifts none shall restrain when he would give.
6 The hero never checked by men hath gained his strength through Indra, he
Who presses out and pours his deep libations forth, O Vrtra-slayer, unto thee.
7 When thou dost drive the fighting men together be, thou Mighty One, the mighty's shield.
May we divide the wealth of him whom thou hast slain: bring us, Unreachable, his goods.
8 For Indra, Soma-drinker, armed with thunder, press the Soma juice.
Make ready your dressed meats: cause him to favour us. The Giver blesses him who gives.
9 Grudge not, ye Soma pourers; stir you, pay the rites, for wealth, to the great Conqueror.
Only the active conquers dwells in peace, and thrives: not for the niggard are the Gods.
10 No one hath overturned or stayed the car of him who freely gives.
The man whom Indra and the Marut host defend comes to a stable full of kine.
11 Indra, that man when fighting shall obtain the spoil, whose strong defender thou wilt be.
Be thou the gracious helper, Hero I of our cars, be thou the helper of our men.
12 His portion is exceeding great like a victorious soldier's spoil.
Him who is Indra, Lord of Bays, no foes subdue. He gives the Soma-pourer strength.
13 Make for the Holy Gods a hymn that is not mean, but well-arranged and fair of form.
Even many snares and bonds subdue not him who dwells with Indra through his sacrifice.
14 Indra, what mortal will attack the man who hath his wealth in thee?
The strong will win the spoil on the decisive day through faith in thee, O Maghavan.
15 In battles with the foe urge on our mighty ones who give the treasures dear to thee,
And may we with our princes, Lord of Tawny Steeds! pass through all peril, led by thee.
16 Thine, Indra, is the lowest wealth, thou cherishest the mid-most wealth,
Thou ever rulest all the highest: in the fray for cattle none resisteth thee.
17 Thou art renowned as giving wealth to every one in all the battles that are fought.
Craving protection, all these people of the earth, O Much-invoked, implore thy name.
18 If I, O Indra, were the Lord of riches ample as thine own,
I should support the singer, God. who givest wealth! and not abandon him to woe.
19 Each day would I enrich the man who sang my praise, in whatsoever place he were.
No kinship is there better, Maghavan, than thine: a father even is no more.
20 With Plenty for his true ally the active man will gain the spoil.
Your Indra, Much-invoked, I bend with song, as bends a wright his wheel of solid wood.
21 A moral wins no riches by unworthy praise: wealth comes not to the niggard churl.
Light is the task to give, O Maghavan, to one like me on the decisive day.
22 Like kine unmilked we call aloud, Hero, to thee, and sing thy praise,
Looker on heavenly light, Lord of this moving world, Lord, Indra, of what moveth not.
23 None other like to thee, of earth or of the heavens, hath been or ever will be born.
Desiring horses, Indra Maghavan! and kine, as men of might we call on thee.
24 Bring, Indra, the Victorious Ones; bring, elder thou, the younger host.
For, Maghavan, thou art rich in treasures from of old, and must be called in every fight.
25 Drive thou away our enemies, O Maghavan: make riches easy to be won.
Be thou our good Protector in the strife for spoil: Cherisher of our friends be thou.
26 O Indra, give us wisdom as a sire gives wisdom to his sons.
Guide us, O Much-invoked, in this our way may we still live and look upon the light.
27 Grant that no mighty foes, unknown, malevolent, unhallowed, tread us to the ground.
With thine assistance, Hero, may we *** through all the waters that are rul`ng down.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others, while with others the conflict has been mentioned.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
Regards
Last edited:
paarsurrey
Veteran Member
Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
9.[07-069] HYMN LXIX. Asvins.
1. MAY your gold chariot, drawn by vigorous horses, come to us, blocking up the earth
and heaven,
Bright with its fellies while its way drops fatness, food-laden, rich in coursers, man's protector.
2 Let it approach, yoked by thewill, three-seated, extending far and wide o'er fivefold beings,
Whereon ye visit God-adoring races, bending your course whither ye will, O Asvins.
3 Renowned, with noble horses, come ye hither: drink, Wondrous Pair, the cup that holds sweet
juices.
Your car whereon your Spouse is wont to travel marks with its track the farthest ends of heaven.
4 When night was turning to the grey of morning the Maiden, Surya's Daughter, chose your
splendour.
When with your power and might ye aid the pious he comes through heat to life by your assistance.
5 O Chariot-borne, this car of yours invested with rays of light comes harnessed to our dwelling.
Herewith, O Asvins, while the dawn is breaking, to this our sacrifice bring peace and blessing.
6 Like the wild cattle thirsty for the lightning, Heroes, come nigh this day to our libations.
Men call on you with hymns in many places, but let not other worshippers detain you.
7 Bhujyu, abandoned in the midst of ocean, ye raised from out the water with your horses,
Uninjured, winged, flagging not, undaunted, with deeds of wonder saving him, O Asvins.
8 Now hear, O Youthful Twain, mine invocation: come, Asvins, to the home where food aboundeth.
Vouchsafe us wealth, do honour to our nobles. Preserve us evermore, ye Gods, with blessings.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others while with others the conflict has been mentioned in the previous chapters.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
When and where these chariots Veda People started to use? It is connected with where these verses were revealed. Right? Please
Anybody, please.
Regards
Regards
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
9.[07-069] HYMN LXIX. Asvins.
1. MAY your gold chariot, drawn by vigorous horses, come to us, blocking up the earth
and heaven,
Bright with its fellies while its way drops fatness, food-laden, rich in coursers, man's protector.
2 Let it approach, yoked by thewill, three-seated, extending far and wide o'er fivefold beings,
Whereon ye visit God-adoring races, bending your course whither ye will, O Asvins.
3 Renowned, with noble horses, come ye hither: drink, Wondrous Pair, the cup that holds sweet
juices.
Your car whereon your Spouse is wont to travel marks with its track the farthest ends of heaven.
4 When night was turning to the grey of morning the Maiden, Surya's Daughter, chose your
splendour.
When with your power and might ye aid the pious he comes through heat to life by your assistance.
5 O Chariot-borne, this car of yours invested with rays of light comes harnessed to our dwelling.
Herewith, O Asvins, while the dawn is breaking, to this our sacrifice bring peace and blessing.
6 Like the wild cattle thirsty for the lightning, Heroes, come nigh this day to our libations.
Men call on you with hymns in many places, but let not other worshippers detain you.
7 Bhujyu, abandoned in the midst of ocean, ye raised from out the water with your horses,
Uninjured, winged, flagging not, undaunted, with deeds of wonder saving him, O Asvins.
8 Now hear, O Youthful Twain, mine invocation: come, Asvins, to the home where food aboundeth.
Vouchsafe us wealth, do honour to our nobles. Preserve us evermore, ye Gods, with blessings.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others while with others the conflict has been mentioned in the previous chapters.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
When and where these chariots Veda People started to use? It is connected with where these verses were revealed. Right? Please
Anybody, please.
Regards
Regards
Last edited:
paarsurrey
Veteran Member
Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
10. [07-082] HYMN LXXXIT. Indra-Varuna
1. GRANT us your strong protection, IndraVaruna, our people, and our family, for sacrifice. May we subdue in fight our evil-hearted foes, him who attacks the man steadfast in lengthened rites.
2 O Indra-Varuna, mighty and very rich One of you is called Monarch and One Autocrat. All Gods in the most lofty region of the air have, O ye Steers, combined all power and might in you.
3 Ye with your strength have pierced the fountains of the floods: the Sun have ye brought forward as the Lord in heaven. Cheered by this magic draught ye, Indra-Varuna, made the dry places stream, made songs of praise flow forth.
4 In battels and in frays we ministering priests, kneeling upon our knees for furtherance of our weal, Invoke you, only you, the Lords of twofold wealth, you prompt to hear, we bards, O Indra-Varuna.
5 O Indra-Varuna, as ye created all these creatures of the world by your surpassing might, In peace and quiet Mitra waits on Varuna, the Other, awful, with the Maruis seeks renown.
6 That Varuna's high worth may shine preeminent, these Twain have measured each his proper power and might. The One subdueth the destructive enemy; the Other with a few furthereth many a man.
7 No trouble, no misfortune, Indra-Varuna, no woe from any side assails the mortal man Whose sacrifice, O Gods, ye visit and enjoy: ne'er doth the crafty guile of mortal injure him. 8 With your divine protection, Heroes, come to us: mine invncation hear, if ye be pleased therewith. Bestow ye upon us, O Indra-Varuna, your friendship and your kinship and your favouring grace.
9 In battle after battle, Indra-Varuna, be ye our Champions, ye who are the peoples' strength, When both opposing bands invoke you for the fight, and men that they may gain offspring and progeny.
10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory and great shelter spreading far. We think of the beneficent light of Aditi, and Savitar's song of praise, the God who strengthens Law.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others while with others the conflict has been mentioned in the previous chapters.
One also should note the Veda people fought "battle after battle" not one battle.
Peace is mentioned once the chapter battle and such words many times.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
When and where these chariots Veda People started to use, many a time mentioned in Yajurveda? It is connected with where these verses were revealed. Right? Please
Anybody, please.
Regards
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
10. [07-082] HYMN LXXXIT. Indra-Varuna
1. GRANT us your strong protection, IndraVaruna, our people, and our family, for sacrifice. May we subdue in fight our evil-hearted foes, him who attacks the man steadfast in lengthened rites.
2 O Indra-Varuna, mighty and very rich One of you is called Monarch and One Autocrat. All Gods in the most lofty region of the air have, O ye Steers, combined all power and might in you.
3 Ye with your strength have pierced the fountains of the floods: the Sun have ye brought forward as the Lord in heaven. Cheered by this magic draught ye, Indra-Varuna, made the dry places stream, made songs of praise flow forth.
4 In battels and in frays we ministering priests, kneeling upon our knees for furtherance of our weal, Invoke you, only you, the Lords of twofold wealth, you prompt to hear, we bards, O Indra-Varuna.
5 O Indra-Varuna, as ye created all these creatures of the world by your surpassing might, In peace and quiet Mitra waits on Varuna, the Other, awful, with the Maruis seeks renown.
6 That Varuna's high worth may shine preeminent, these Twain have measured each his proper power and might. The One subdueth the destructive enemy; the Other with a few furthereth many a man.
7 No trouble, no misfortune, Indra-Varuna, no woe from any side assails the mortal man Whose sacrifice, O Gods, ye visit and enjoy: ne'er doth the crafty guile of mortal injure him. 8 With your divine protection, Heroes, come to us: mine invncation hear, if ye be pleased therewith. Bestow ye upon us, O Indra-Varuna, your friendship and your kinship and your favouring grace.
9 In battle after battle, Indra-Varuna, be ye our Champions, ye who are the peoples' strength, When both opposing bands invoke you for the fight, and men that they may gain offspring and progeny.
10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory and great shelter spreading far. We think of the beneficent light of Aditi, and Savitar's song of praise, the God who strengthens Law.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others while with others the conflict has been mentioned in the previous chapters.
One also should note the Veda people fought "battle after battle" not one battle.
Peace is mentioned once the chapter battle and such words many times.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
When and where these chariots Veda People started to use, many a time mentioned in Yajurveda? It is connected with where these verses were revealed. Right? Please
Anybody, please.
Regards
paarsurrey
Veteran Member
Is the Term "Ahimsa" or nonviolence mentioned in Yajurveda?
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
11. [08-001] HYMN I. Indra.
1. GLORIFY naught besides, O friends; so shall no sorrow trouble you. Praise only mighty Indra when the juice is shed, and say your lauds repeatedly:
2 Even him, eternal, like a bull who rushes down, men's Conqueror, bounteous like a cow; Him who is cause of both, of enmity and peace, to both sides most munificent.
3 Although these men in sundry ways invoke thee to obtain thine aid, Be this our prayer, addressed, O Indra, unto thee, thine exaltation every day.
4 Those skilled in song, O Maghavan among these men o'ercome with might the foeman's songs. Come hither, bring us strength in many a varied form most near that it may succour us.
5 O Caster of the Stone, I would not sell thee for a mighty price, Not for a thousand, Thunderer! nor ten thousand, nor a hundred, Lord of countless wealth!
6 O Indra, thou art more to me than sire or niggard brother is. Thou and my mother, O Good Lord, appear alike, to give me wealth abundantly.
7 Where art thou? Whither art thou gone? For many a place attracts thy mind. Haste, Warrior, Fort-destroyer, Lord of battle's din, haste, holy songs have sounded forth.
8 Sing out the psalm to him who breaks down castles for his faithful friend, Verses to bring the Thunderer to destroy the forts and sit on Kanva's sacred grass.
9 The Horses which are thine in tens, in hundreds, yea, in thousands thine, Even those vigorous Steeds, fleet-footed in the course, with those come quickly near to us.
10 This day I call Sabardugiha who animates the holy song, Indra the richly-yielding Milch-cow who provides unfailing food in ample stream.
11 When Sura wounded Etasa, with Vata's rolling winged car. Indra bore Kutsa Arjuneya off, and mocked Gandharva. the unconquered One.
12 He without ligature, before making incision in the neck, Closed up the wound again, most wealthy Maghavan, who maketh whole the injured part.
13 May we be never cast aside, and strangers, as it were, to thee. We, Thunder-wielding Indra, count ourselves as trees rejected and unfit to bum.
14 O Vrtra-slayer, we were thought slow and unready for the fray. Yet once in thy great bounty may we have delight, O Hero, after praising thee.
15 If he will listen to my laud, then may out Soma-drops that flow Rapidly through the strainer gladden Indra, drops due to the Tugryas' Strengthener.
16 Come now unto the common laud of thee and of thy faithful friend. So may our wealthy nobles' praise give joy to thee. Fain would I sing thine eulogy.
17 Press out the Soma with the stones, and in the waters wash it clean. The men investing it with raiment made of milk shall milk it forth from out the stems.
18 Whether thou come from earth or from the lustre of the lofty heaven, Wax stronger in thy body through my song of praise: fill full all creatures, O most Wise.
19 For India press the Soma out, most gladdening and most excellent. May Sakra make it swell sent forth with every prayer and asking, as it were, for strength.
20 Let me not, still beseeching thee with earnest song at Soma rites, Anger thee like soma wild beast. Who would not beseech him who hath power to grant his prayer?
21 The draught made swift with rapturous joy, effectual with its mighty strength, All-conquering, distilling transport, let him drink: for he in ecstasy gives us gifts.
22 Where bliss is not, may he, All-praised, God whom the pious glorify, Bestow great wealth upon the mortal worshipper who sheds the juice and praises him.
23 Come, Indra, and rejoice thyself, O God, in manifold affluence. Thou fillest like a lake thy vast capacious bulk with Soma and with draughts besides.
24 A thousand and a hundred Steeds are harnessed to thy golden car. So may the long-mancd Bays, yoked by devotion, bring Indra to drink the Soma juice.
25 Yoked to thy chariot wrought of gold, may thy two Bays with peacock tails, Convey thee hither, Steeds with their white backs, to quaff sweet juice that makes us eloquent.
26 So drink, thou Lover of the Song, as the first drinker, of this juice. This the outpouring of the savoury sap prepared is good and meet to gladden thee.
27 He who alone by wondrous deed is Mighty, Strong by holy works, May he come, fair of cheek; may he not stay afar, but come and turn not from our call.
28 Susna's quick moving castle thou hast crushed to pieces with thy bolts. Thou, Indra, from of old, hast followed after light, since we have had thee to invoke.
29 My praises when the Sun hath risen, my praises at the time of noon, My praises at the coming of the gloom of night, O Vasu, have gone forth to thee.
30 Praise yea, praise him. Of princes these are the most liberal of their gifts, These, Paramajya, Ninditasva, Prapathi, most bounteous, O Medhyatithi.
31 When to the car, by faith, I yoked the horses longing for the way For skilled is Yadu's son in dealing precious wealth, he who is rich in herds of kine.
32 May he who gave me two brown steeds together with their cloths of gold, May he, Asanga's son Svanadratha, obtain all joy and high felicities.
33 Playoga's son Asanga, by ten thousand, O Agni, hath surpassed the rest in giving. For me ten bright-hued oxen have come forward like lotus-stalks from out a lake upstanding. 34 What time her husband's perfect restoration to his lost strength and manhood was apparent, His consort Sasvati with joy addressed him, Now art thou well, my lord, and shalt be happy.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others while with others the conflict has been mentioned in the previous chapters.
One also should note the Veda people fought "battle after battle" not one battle as mentioned previouly.
Peace is mentioned once in the chapter and word that don't depict peace many times.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
When and where these chariots Veda People started to use, many a time mentioned in Yajurveda? It is connected with where these verses were revealed. Right? Please
Peacock is mentioned in the chapter. I don't think habitat of peacock is in the Arctic, as one of our friends here believes. Right? Please
Anybody, please.
Regards
We discuss every chapter/verse in Rigveda in which the word "peace" has been used in the translation by Griffith, one by one in this thread. I give the fifth such verse:
11. [08-001] HYMN I. Indra.
1. GLORIFY naught besides, O friends; so shall no sorrow trouble you. Praise only mighty Indra when the juice is shed, and say your lauds repeatedly:
2 Even him, eternal, like a bull who rushes down, men's Conqueror, bounteous like a cow; Him who is cause of both, of enmity and peace, to both sides most munificent.
3 Although these men in sundry ways invoke thee to obtain thine aid, Be this our prayer, addressed, O Indra, unto thee, thine exaltation every day.
4 Those skilled in song, O Maghavan among these men o'ercome with might the foeman's songs. Come hither, bring us strength in many a varied form most near that it may succour us.
5 O Caster of the Stone, I would not sell thee for a mighty price, Not for a thousand, Thunderer! nor ten thousand, nor a hundred, Lord of countless wealth!
6 O Indra, thou art more to me than sire or niggard brother is. Thou and my mother, O Good Lord, appear alike, to give me wealth abundantly.
7 Where art thou? Whither art thou gone? For many a place attracts thy mind. Haste, Warrior, Fort-destroyer, Lord of battle's din, haste, holy songs have sounded forth.
8 Sing out the psalm to him who breaks down castles for his faithful friend, Verses to bring the Thunderer to destroy the forts and sit on Kanva's sacred grass.
9 The Horses which are thine in tens, in hundreds, yea, in thousands thine, Even those vigorous Steeds, fleet-footed in the course, with those come quickly near to us.
10 This day I call Sabardugiha who animates the holy song, Indra the richly-yielding Milch-cow who provides unfailing food in ample stream.
11 When Sura wounded Etasa, with Vata's rolling winged car. Indra bore Kutsa Arjuneya off, and mocked Gandharva. the unconquered One.
12 He without ligature, before making incision in the neck, Closed up the wound again, most wealthy Maghavan, who maketh whole the injured part.
13 May we be never cast aside, and strangers, as it were, to thee. We, Thunder-wielding Indra, count ourselves as trees rejected and unfit to bum.
14 O Vrtra-slayer, we were thought slow and unready for the fray. Yet once in thy great bounty may we have delight, O Hero, after praising thee.
15 If he will listen to my laud, then may out Soma-drops that flow Rapidly through the strainer gladden Indra, drops due to the Tugryas' Strengthener.
16 Come now unto the common laud of thee and of thy faithful friend. So may our wealthy nobles' praise give joy to thee. Fain would I sing thine eulogy.
17 Press out the Soma with the stones, and in the waters wash it clean. The men investing it with raiment made of milk shall milk it forth from out the stems.
18 Whether thou come from earth or from the lustre of the lofty heaven, Wax stronger in thy body through my song of praise: fill full all creatures, O most Wise.
19 For India press the Soma out, most gladdening and most excellent. May Sakra make it swell sent forth with every prayer and asking, as it were, for strength.
20 Let me not, still beseeching thee with earnest song at Soma rites, Anger thee like soma wild beast. Who would not beseech him who hath power to grant his prayer?
21 The draught made swift with rapturous joy, effectual with its mighty strength, All-conquering, distilling transport, let him drink: for he in ecstasy gives us gifts.
22 Where bliss is not, may he, All-praised, God whom the pious glorify, Bestow great wealth upon the mortal worshipper who sheds the juice and praises him.
23 Come, Indra, and rejoice thyself, O God, in manifold affluence. Thou fillest like a lake thy vast capacious bulk with Soma and with draughts besides.
24 A thousand and a hundred Steeds are harnessed to thy golden car. So may the long-mancd Bays, yoked by devotion, bring Indra to drink the Soma juice.
25 Yoked to thy chariot wrought of gold, may thy two Bays with peacock tails, Convey thee hither, Steeds with their white backs, to quaff sweet juice that makes us eloquent.
26 So drink, thou Lover of the Song, as the first drinker, of this juice. This the outpouring of the savoury sap prepared is good and meet to gladden thee.
27 He who alone by wondrous deed is Mighty, Strong by holy works, May he come, fair of cheek; may he not stay afar, but come and turn not from our call.
28 Susna's quick moving castle thou hast crushed to pieces with thy bolts. Thou, Indra, from of old, hast followed after light, since we have had thee to invoke.
29 My praises when the Sun hath risen, my praises at the time of noon, My praises at the coming of the gloom of night, O Vasu, have gone forth to thee.
30 Praise yea, praise him. Of princes these are the most liberal of their gifts, These, Paramajya, Ninditasva, Prapathi, most bounteous, O Medhyatithi.
31 When to the car, by faith, I yoked the horses longing for the way For skilled is Yadu's son in dealing precious wealth, he who is rich in herds of kine.
32 May he who gave me two brown steeds together with their cloths of gold, May he, Asanga's son Svanadratha, obtain all joy and high felicities.
33 Playoga's son Asanga, by ten thousand, O Agni, hath surpassed the rest in giving. For me ten bright-hued oxen have come forward like lotus-stalks from out a lake upstanding. 34 What time her husband's perfect restoration to his lost strength and manhood was apparent, His consort Sasvati with joy addressed him, Now art thou well, my lord, and shalt be happy.
http://www.sanskritweb.net/rigveda/griffith.pdf
One could see that peace in this chapter is not in the meaning of Ahimsa or non-violence or not hurting and harming others. Please
And peace is only sought for one's own people or kith and kin, not for others while with others the conflict has been mentioned in the previous chapters.
One also should note the Veda people fought "battle after battle" not one battle as mentioned previouly.
Peace is mentioned once in the chapter and word that don't depict peace many times.
Ahimsa (Sanskrit: अहिंसा; IAST: ahimsā, Pāli:[1] avihiṃsā) is a term meaning 'not to injure' and 'compassion'.[2][3] The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm.[4][5] Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—according to many Indian religions.[6]
https://en.wikipedia.org/wiki/Ahimsa
When and where these chariots Veda People started to use, many a time mentioned in Yajurveda? It is connected with where these verses were revealed. Right? Please
Peacock is mentioned in the chapter. I don't think habitat of peacock is in the Arctic, as one of our friends here believes. Right? Please
Anybody, please.
Regards
Last edited:
Aupmanyav
Be your own guru
Have you checked, is it really about a peacock? I ask because there are many other birds which are colorful. Secondly, as every one knows, and as I have always said, some of the Vedic hymns were written in India and Afghanistan. Therefore it is not surprising that they might have mentioned peacock. I do not think, chariots were not very useful in India, where we have jungles, heavy rains making grass grow high and turning dirt roads into marshes. That is why elephants were commonly used by Indian armies. However, cavalry could be useful. Chariots were more useful in the steppes.
paarsurrey
Veteran Member
[08-001] HYMN I. Indra. given in post 35 minutes ago#116
So where does one think that the above chapter of Veda/Rigveda must have been written for sure with ones reasonable, rational and truthful arguments. If it was written in the Arctic, Europe,Afghanistan or Indian-sub-Continent? Please
Anybody, please
Regards
Nyingjé Tso
Tänpa Yungdrung zhab pä tän gyur jig
Aupmanyav
Be your own guru
It is not non-sense, it is a prayer. But Paarsurrey's not understanding it makes him add nonsense questions. There is a mention of demons and forts. That could be a remembrance of the lore. I do not think, it is a hymn written in the Arctic Circle. IMV, it is was written in the steppes. Now, I cannot pin-point the location. It could be Kazakhistan, Southern Russia, Turkmenistan or Uzbekistan.