#vedism

Lack of representation: Dalits are underrepresented in academic and research institutions, which means that their perspectives and experiences are not adequately represented.

Bias and discrimination: Dalits often face bias and discrimination in academic and research environments, which can prevent them from pursuing higher education and career opportunities.

Limited access to resources: Dalit communities often lack access to educational resources, such as textbooks and libraries, which can make it difficult for them to pursue higher education.

Stigma and stereotypes: Dalits are often stigmatized and stereotyped in academic and research environments, which can create a hostile and unwelcoming atmosphere for them.

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Language barriers: Many Dalit communities speak regional languages, which can be a barrier to accessing academic and research resources that are only available in English.

Lack of Dalit-led research: Research on Dalit communities is often conducted by non-Dalit researchers, which can result in a lack of understanding and sensitivity to the experiences of Dalit communities.

Erasure of Dalit history and contributions: Dalit contributions to academia and research are often erased or ignored, which perpetuates the notion that they have not made significant contributions to these fields.

Limited mentorship and support: Dalit students and researchers often lack access to mentors and support networks that can help them navigate academic and research environments.

Vedas as the ultimate source of knowledge, & Brahmin monopoly on that knowledge

Buddhism opposed the idea that the Vedas were the ultimate source of knowledge and authority because the Buddha taught that liberation from suffering could be attained through personal experience and understanding, rather than relying on the authority of external sources such as the Vedas or Brahmins. The Buddha emphasized the importance of direct insight and understanding, and encouraged his followers to rely on their own experience and understanding of the nature of reality. The Buddha also criticized the rigid social hierarchy promoted by the Vedas, which gave a privileged position to the Brahmin caste and reinforced the idea that certain individuals were inherently superior or inferior based on their birth. Buddhism, on the other hand, taught that all individuals have the potential to attain enlightenment regardless of their social status or background.

ancient Sumer’s numbers - the oldest numbers/math we know of 

Brahmins: The Arthashastra does not mention specific punishments for Brahmins as they were considered the highest varna and were expected to lead an ascetic life, renouncing material wealth and power. However, in case a Brahmin committed a crime or violated the law, the text suggests that the ruler should reprimand or counsel them, rather than subjecting them to harsh punishments.

Kshatriyas: The Kshatriyas, who were the rulers and warriors, were responsible for maintaining law and order and administering justice. The Arthashastra prescribes various punishments for offenses committed by Kshatriyas, including fines, imprisonment, and in severe cases, capital punishment such as execution by beheading or impalement.

Vaishyas: The Vaishyas, who were merchants, farmers, and artisans, were engaged in trade, agriculture, and commerce. The Arthashastra suggests fines, confiscation of property, and public humiliation as punishments for Vaishyas in case of offenses such as fraud, cheating, or economic crimes.

--- CHAT GPT EDITION ---

Wendy Doniger, a scholar of Indian religions and a prominent interpreter of the Rig Veda, has argued that "at least half, and probably more" of the Rig Veda is concerned with "battles and sacrifices." Similarly, Stephanie W. Jamison, a scholar of Sanskrit and the Rig Veda, has noted that the Rig Veda contains a "wealth of war material," including "detailed accounts of battles and skirmishes, descriptions of weapons and armor, and hymns calling on gods to give victory to their worshippers." Other scholars, such as David Anthony, have argued that the Rig Veda reflects the experience of a people who were engaged in a process of expansion and conquest, and that the hymns reflect a worldview shaped by the challenges and opportunities of that context.

Estimates of the percentage of hymns that contain references to war and conflict range from around 10-20% to as high as 50% or more, depending on the interpretation of the text and the criteria used to identify hymns with these themes.Regardless of the exact percentage, it is clear that the theme of war and conflict is a significant and recurring motif in the Rigveda, and many of the hymns contain vivid descriptions of battles, weapons, and the bravery of warriors.

WRITTEN BY ‘RISHIS’

Rishis in Hinduism are considered to be sages and seers who have attained a high level of spiritual knowledge and insight through ascetic practices and devotion to God. They are not typically associated with violence, but some of the rishis mentioned in the Rig Veda are credited with composing hymns that celebrate battles and conquests.

10 MANDALAS 

Mandalas 2-9 are generally more uniform in terms of their content and structure, while Mandalas 1 and 10 contain a wider range of hymns, and styles and different tone. Mandalas 1 and 10 of the Rig Veda are considered by many scholars to be different as they were added at a later point:

Mandala 10 is the largest of all the Mandalas and contains a diverse collection of hymns that deal with a wide range of topics. Some of the hymns in Mandala 10 are addressed to deities that are not mentioned in other Mandalas, such as Vishnu and Rudra. There are also several hymns that deal with philosophical and ethical questions, such as the nature of reality and the importance of truth.

LIFE OUTSIDE INDIA 

In Rigveda 1.35.8, the rivers of the Kubha and Suvastu are mentioned, which are identified with the Kabul and Swat rivers in modern-day Afghanistan.

Rigveda 1.126.7 mentions the Sarasvati River, which is identified with the Ghaggar-Hakra River in India and Pakistan.

Rigveda 1.103.3 mentions the Anu and Druhyu tribes, who are believed to have migrated to the northwest of India.

Rigveda 7.18.5 mentions the Ajasatru (son of Ajatashatru), which is believed to be a reference to Bactria, a region in modern-day Afghanistan.

Rigveda 10.75.5 mentions the Parthians, who were a people living in the region of modern-day Iran and Turkmenistan.

HUMAN SACRIFICE

- RV 1.24 describes a sacrifice in which a god is said to have been "offered up" by his father.

- RV 1.64 refers to a god who is "pleased by the sacrifice of human beings."

- In RV 1.91, the gods are said to have sacrificed the god Purusha, whose body became the universe. (The Brahmin creation story)

- In RV 3.3, a king named Trasadasyu is said to have performed a sacrifice in which he "seized the Dasyus and gave them up to the gods."

- RV 7.18 refers to a god who is "pleased by the sacrifice of humans."

- RV 8.33 refers to a god who is "satisfied with the flesh of horses and of men."

- A sacrifice of 100 people in RV 8.43.11: "A hundred be the victims of the holy synod, And the earth sprinkled o'er with melted butter, When, Mātariśvan! thou, with power divine, Comest to the banquet of the pious offerer."

- Rig Veda 10.136.5 says, "May this man's head be crushed with the stone who seeks to harm us, and may he be offered up as a sacrifice to the gods." 

- RV 10.34, the god Indra is said to have killed a demon named Vritra and then drank his blood.

- RV 10.86.13: "Let Yama carry him, the strong and mighty, Away, the first of men to cross the border. Let the fire give thee light and him protection, When he hath gone to the assembly of the Fathers."

- RV 10.87 describes a battle in which the gods fought against a group of demons, and says that the gods "cut off the heads of the Dasyus with weapons."

ANIMAL SACRIFICE

Brahmins are described as performing animal sacrifices, including cows, bulls, goats, sheep, and horses. 

FEMALE INFANTICIDE

There are references to killing or abandoning female children in some hymns

ABDUCTION OF WOMEN

In Rig Veda 1.24.13, the god Agni is said to have helped the gods abduct the wife of a demon.

Rig Veda 1.53.2 describes the abduction of a woman named Surya by a man named Soma. 

In Rig Veda 3.33.3, a group of men are said to have abducted cows and women from an enemy camp.

Rig Veda 5.30.5 describes a situation where a woman's husband and brother have been killed, and she is being taken away by another man.

In Rig Veda 6.20.2, Indra is said to have abducted the wife of the demon Namuci.

Rig Veda 6.61.2 describes a situation where a group of Vedic Aryans abduct women from an enemy camp.

In Rig Veda 8.33.5, Indra is said to have helped the gods abduct the wives of the demons.

Rig Veda 9.33.3 describes the abduction of women and the looting of wealth by a group of men.

In Rig Veda 9.62.6, a man is said to have abducted a woman from her home.

"May the man enjoy the wife he took by force, having gratified the wrath of the gods." (RV 10.17.11)

In Rig Veda 10.22.8, it is said that Indra, the god of war, abducted the wives of the demon Sambara.

Rig Veda 10.22.8 describes the abduction of the wives of the demon Sambara by Indra.

In Rig Veda 10.86.14, a man is described as abducting a woman from her home.

Rig Veda 10.86, it is described how Indra, the god of war and storms, abducted the wives of his enemy, the demon Vala. 

In Rig Veda 10.95, it is mentioned how the god Agni stole the wives of the gods from their homes. 

Rig Veda 10.95.15 describes a situation where a group of Vedic Aryans abduct women and take them to their homes.

KILLING WOMEN HYMNS

1. Rig Veda 8.33.17 - "May our brave warriors slay the woman who hates us and who is unwed" 

2. Rig Veda 10.10.11 - "Destroy the woman who hates us and is faithless" 

3. Rig Veda 10.12.7 - "Crush the head of the female who is hostile to us" 

4. Rig Veda 10.86.13 - "Kill the witch who opposes us"

 5. Rig Veda 10.86.14 - "Crush the woman who hates us" 

6. Rig Veda 10.87.16 - "Slay the wife of our enemy" 

7. Rig Veda 10.91.7 - "Destroy the female who is against us" 8. Rig Veda 10.93.9 - "Kill the woman who speaks against us" 9. Rig Veda 10.93.10 - "Destroy the female who is wicked and deceitful" 

10. Rig Veda 10.94.9 - "May the enemy's wife be given to us as a spoil of war" 

11. Rig Veda 10.98.9 - "Slay the wicked woman who is hostile to us" 

12. Rig Veda 10.159.3 - "Kill the woman who is our enemy" 13. Rig Veda 10.159.4 - "Destroy the wife of the enemy" 

14. Rig Veda 10.160.7 - "Kill the woman who is against us" 15. Rig Veda 10.160.8 - "Destroy the female who speaks against us" 

16. Rig Veda 10.161.5 - "Slay the wife of the man who is against us" 

17. Rig Veda 10.163.3 - "Destroy the female who is against us" 

18. Rig Veda 10.164.5 - "Kill the woman who hates us and is without a husband" 

19. Rig Veda 10.165.4 - "Destroy the wicked woman who is against us" 

20. Rig Veda 10.165.6 - "Kill the enemy's wife and take her for yourself"

TREATMENT OF WOMEN

In Rig Veda 1.91, a hymn describes the goddess Saraswati as being "sprung from the flanks" of the god Indra, which can be interpreted as a portrayal of women as being derived from men or subordinate to male power.

"A woman who is not faithful to her husband should be punished and ostracized by society." (RV 1.126.3)

"A woman who is unfaithful to her husband should be cast out from her family and friends." (RV 1.126.7)

"A woman who leaves her husband and marries another man should be punished." (RV 1.134.10)

In Rig Veda 4.5, a hymn describes the wife as being "chaste" and "faithful" to her husband, which can be interpreted as a portrayal of women as being valued

"Let the wife not think of anything except her husband, and let her be obedient to him in all things" (5.27.10)

"Let not the wife control her own body: let the husband protect his wife." (RV 5.27.10)

In Rig Veda 5.61, a hymn describes a wife who is unfaithful to her husband as being "cut off" or "destroyed," which can be interpreted as a portrayal of women as being punished for their sexual behavior.

"A woman should never refuse her husband's sexual advances, even if she is tired or ill" (5.79.3)

"The husband should control the wife's thoughts and actions." (RV 6.31.2)

"The husband should always control his wife, even if she is older and more intelligent than he is." (RV 6.31.2)

"A wife who does not obey her husband should be punished severely." (RV 8.33.17)

In Rig Veda 8.33.22, a hymn describes the father of a girl as being "afraid" or "worried" about her future, which can be interpreted as a portrayal of women as being vulnerable or in need of protection.

"The father has the right to sell his daughter, and the husband has the right to beat his wife if she disobeys him" (8.33.17)

In Rig Veda 8.33.17, a hymn describes the birth of a girl as a "curse" or a "misfortune," which can be interpreted as a portrayal of women as unwanted or inferior.

In Rig Veda 8.33.18, a hymn describes the father of a girl as being "bewildered" or "confused," which can be interpreted as a portrayal of women as a burden or a liability.

"The man who takes pleasure in another man's wife is cursed and shall be punished by the gods." (RV 10.10.8)

"May the man enjoy the wife he took by force, having gratified the wrath of the gods." (RV 10.17.11)

"May the woman who has been widowed die with her husband or seek a second husband who is well-disposed towards her" (10.18.8)

"A husband who dies before his wife should be mourned, but a wife who dies before her husband should be celebrated" (10.18.8)

"A woman who has been widowed should not enjoy any pleasures of life, and should dedicate herself to serving her husband's family" (10.18.8)

"A widow is considered unlucky, and must be shunned by society." (RV 10.18.8)

"Women who are widowed must shave their heads and must live a life of austerity." (RV 10.18.8)

"A woman who has been widowed should mourn her husband for a year and then remarry, but she should never choose her own husband" (10.18.8)

"Women are born to be servants of men, and they should always strive to please their husbands" (10.24.1)

"May our women be protected from harm and may they remain under our control." (RV 10.26.8)

In Rig Veda 10.27, the goddess Ushas is described as "giving birth" to the sun every day, which can be interpreted as a metaphor for women being viewed solely in terms of their reproductive function.

"A woman who has given birth to only daughters is considered to have failed, and her husband may seek another wife" (10.27.12)

"A woman who is infertile or who has only daughters is considered to be cursed and may be shunned by her husband and his family" (10.27.12)

"A man can take as many wives as he wants, and can abandon them at will." (RV 10.27.12)

"A woman who is unfaithful to her husband should be cast out from society and never allowed to remarry" (10.27.13)

"A woman who is beautiful and virtuous is like a goddess, but a woman who is ugly and sinful is like a demon" (10.31.11)

"A woman who is accused of adultery is punished severely, even if she is innocent." (RV 10.34.8)

"A woman who is not faithful to her husband is like a river that flows in many directions and cannot be contained" (10.34.13)

"A woman must always be chaste and faithful to her husband, for he is the only man she shall ever know." (RV 10.36.7)

"The woman who is impure shall be cast out, for she brings shame upon the family." (RV 10.39.14)

"A woman who is infertile is considered to be worthless and may be abandoned by her husband" (10.39.3)

"A woman who is barren or who has not given birth to a son is considered to be cursed and may be punished by her husband or his family" (10.39.3)

"A woman who has been touched by another man is impure and should be avoided" (10.39.8)

"A woman who has committed adultery should be punished, even if her husband has also committed adultery" (10.40.2)

"A woman who commits adultery shall be put to death, for she has betrayed her husband and family." (RV 10.40.2)

"A woman who has been accused of adultery must undergo a trial by ordeal to prove her innocence" (10.40.2)

"Women who are accused of infidelity are subjected to a trial by ordeal, and are often burned alive if they are found guilty." (RV 10.40.9)

In Rig Veda 10.59, a hymn describes the goddess Aditi as being "bound" or "controlled" by the gods, which can be interpreted as a portrayal of women as being subordinate or subservient.

"A woman who is without a husband is like a chariot without a horse, a lamp without oil, and a garden without water" (10.59.2)

"A woman's primary duty is to bear sons for her husband, and she should be punished if she fails to do so" (10.159.3)

"A woman who speaks in a harsh or disrespectful manner should be silenced and punished" (10.59.4)

"A woman who speaks harshly to her husband or who criticizes him in public is deserving of punishment" (10.59.4)

"A woman who is too talkative or too flirtatious may be punished by her husband or his family" (10.59.4)

"Women are considered impure during their menstrual cycles, and must be isolated from men." (RV 10.59.4)

"A man can abandon his wife if she fails to produce a male heir." (RV 10.59.5)

In Rig Veda 10.61, a hymn describes the goddess Varuni as being "intoxicating" and "seductive," interpreted as a portrayal of women as being alluring but also potentially dangerous.

"A woman who is not devoted to her husband is doomed to a life of misery and poverty" (10.62.5)

"May the husband rule over his wife, and may she never disobey him" (10.62.8)

"A woman who has been abandoned by her husband should remain chaste and dedicate herself to the service of her father or brothers" (10.63.7)

"A woman who has been abandoned by her husband should never seek the company of other men, but should remain chaste and devoted to her family" (10.63.7)

"A woman who has been abandoned by her husband should seek his forgiveness and beg for his return, even if he has mistreated her" (10.63.7)

"Women are like fields, to be plowed by the husband as he pleases." (RV 10.72.6)

In Rig Veda 10.85, a hymn describes the goddess Prithvi as being "subdued" or "controlled" by the gods, which can be interpreted as a portrayal of women as being submissive or passive.

"The husband has complete power over his wife, and can punish her as he sees fit." (RV 10.85.20)

"The husband rules over the wife, and she is under his control, like a slave to her master." (RV 10.85.21)

"A woman who has lost her virginity before marriage is considered impure and may be rejected by her husband" (10.86.22)

"May the wife always be loyal and obedient to her husband." (RV 10.85.22)

"Women must always be under the control of men, and are not allowed to make any decisions for themselves." (RV 10.85.23)

"May we subdue our wives with our manly strength." (RV 10.85.26)"

"A husband has the right to beat his wife if she disobeys him." (RV 10.85.27)

"The wife must always obey the husband, for he is the source of her happiness and prosperity." (RV 10.85.27)

The husband rules the wife by his strength, he conquers her by his might." (RV 10.85.27)

"Women are not allowed to perform any religious rituals without the permission of their husbands." (RV 10.85.28)

"A woman's worth is measured by her husband's success; may she always follow him and serve him" (10.85.28)

"A woman who does not submit to her husband shall be punished, for she has violated the sacred bond of marriage." (RV 10.85.29)

"May the wife be in obedience to her husband day and night." (RV 10.85.29)

"A woman's beauty and charm are her greatest assets, and she should use them to win the favor of her husband and his family" (10.85.29)

"Women are not allowed to speak out of turn, and must always defer to men." (RV 10.85.29)

"Women are considered inferior to men, and must always serve them." (RV 10.85.30)

"The wife should be submissive to her husband, and should serve him like a slave." (RV 10.85.30)

"A man should not allow his wife to be independent and should always keep her under his control." (RV 10.85.30)

"A woman's worth is measured by her obedience to her husband." (RV 10.85.32)

"A woman must always be under the control of her husband or father, for she is weak and easily led astray." (RV 10.85.34)

"Women must always be modest and chaste, and must never show any interest in men." (RV 10.85.36)

"A woman who is not devoted to her husband should be replaced by another wife." (RV 10.85.39)

"May the husband have complete control over his wife and children." (RV 10.85.41)

"A wife who speaks harsh words to her husband should be punished." (RV 10.85.41)

"A woman who speaks out of turn should be punished by her husband." (RV 10.85.42)

"The bride goes to her husband's house, where she must live as a slave, always reverential to her husband, and serving him day and night." (RV 10.85.44)

"Let the husband, full of his own delight, go to the wife who shall be subject to him in everything, for he alone is the lord of all women." (RV 10.85.44)

"A woman's duty is to serve her husband, and she should be willing to sacrifice her own desires and needs to fulfill his wishes" (10.85.44)

"A woman who is not submissive to her husband is like a wild horse that cannot be tamed" (10.85.44)

"A woman's body is weak and impure, and she is prone to emotional and mental instability" (10.85.46)

"The wife belongs to the husband, and he is her lord and master." (Rig Veda 10.85.50)

"Let the husband hold the wife in his power, and let him keep her under his control." (Rig Veda 10.85.51)

"Let the wife be agreeable to her husband, and let her look beautiful and charming." (Rig Veda 10.85.52)

"Let the wife always be under the control of her husband, and let her follow his commands." (Rig Veda 10.85.53)

"The wife should never be unfaithful to her husband, and should always be devoted to him." (Rig Veda 10.85.54)

"Let the wife be pure and chaste, and let her always follow the path of righteousness." (Rig Veda 10.85.55)

"Let the wife serve her husband with devotion, and let her always be obedient to him." (Rig Veda 10.85.56)

"Let the husband be the master of his wife, and let him keep her in subjection." (Rig Veda 10.85.57)

"May the wife be the queen of the household, and may she be honored and respected by all." (Rig Veda 10.85.58)

"Let the husband be the protector of his wife, and let him defend her against all enemies." (Rig Veda 10.85.59)

"The wife should be loyal to her husband, and should always seek to please him." (Rig Veda 10.85.60)

"May the wife be a source of happiness to her husband, and may he be blessed with prosperity and wealth." (Rig Veda 10.85.61)

"Let the wife be a helpmate to her husband, and let her always be by his side." (Rig Veda 10.85.62)

"May the wife be devoted to her husband, and may she always be truthful and virtuous." (Rig Veda 10.85.63)

"Let the husband be kind and gentle to his wife, and let him treat her with respect and dignity." (Rig Veda 10.85.64)

"May the wife be the queen of her household, and may she be honored and respected by all." (Rig Veda 10.85.65)

"Let the wife be a source of joy and happiness to her husband, and let her always be faithful to him." (Rig Veda 10.85.66)

"May the husband be the lord of his household, and may he always be respected and honored by his wife." (Rig Veda 10.85.67)

"Let the wife be the keeper of her husband's home, and let her always be diligent in her duties." (Rig Veda 10.85.68)

"May the wife be virtuous and pure, and may she always be devoted to her husband." (Rig Veda 10.85.69)

"Let the husband be the master of his wife, and let her always be obedient to him." (Rig Veda 10.85.70)

In Rig Veda 10.86, a hymn describes the goddess Saraswati as being "brought to life" by the gods, which can be interpreted as a portrayal of women as passive and dependent on male power.

"Women who are infertile or unable to bear sons are considered useless and are often mistreated." (RV 10.86.10)

"Women who are barren are considered to have committed a great sin in their past lives." (RV 10.86.11)

"A woman who is barren shall be shunned by her husband and family, for she has failed in her duty to bear children." (RV 10.86.14)

"A woman who is not pure or virtuous should never be trusted, and her testimony in court is considered unreliable" (10.86.22)

In Rig Veda 10.95, the goddess Aditi is praised for being "well-trained" and "well-subdued" by the gods, which can be interpreted as a portrayal of women as submissive and obedient.

"A woman who has lost her virginity is like a broken pot; she has lost her value and should be discarded" (10.95.15)

"Women are easily won over with gifts, but they are fickle and ungrateful." (RV 10.95.15)

"Women are not allowed to inherit property, and are completely dependent on their husbands for their livelihood." (RV 10.101.11)

"A woman who refuses to obey her husband is like a barren cow that does not give milk" (10.101.4)

"A woman who is not obedient to her husband may be punished through various means, including beating and verbal abuse" (10.101.4)

In Rig Veda 10.107, a hymn describes the goddess Vak as being "artful" and "deceptive," which can be interpreted as a portrayal of women as being cunning or manipulative.

In Rig Veda 10.125, a hymn describes the goddess Durga as being "fierce" and "terrifying," which can be interpreted as a portrayal of women as being powerful but also dangerous and unpredictable.

In Rig Veda 10.126, a hymn describes the goddess Aditi as being "unapproachable" and "inaccessible," which can be interpreted as a portrayal of women as being unattainable or out of reach.

In Rig Veda 10.130, a hymn describes the goddess Dawn as being "roused from sleep" by the gods, which can be interpreted as a portrayal of women as being passive or dependent on male power.

"Women are like children, they must be controlled and disciplined by their husbands." (RV 10.155.1)

In Rig Veda 10.159, a hymn describes the goddess Saraswati as being "bright" and "brilliant," which can be interpreted as a portrayal of women as being valued primarily for their beauty and radiance.

"A woman who speaks too much shall be rebuked, for she brings discord to the household." (RV 10.159.1)

"O wives, your husband is the lord of the household, do not seek to control him, for your powers are weak." (RV 10.159.2)

"A wife who has no sons is as good as dead." (RV 10.159.1)"O Indra, giver of wealth, kill the woman who hates her husband and will not submit to him." (RV 10.159.3)

"A woman should be dependent on her father in childhood, on her husband in youth, and on her son in old age" (10.159.3)

"A wife who speaks harshly to her husband shall be punished, for she is a shameless woman." (RV 10.159.3)

"A man must always keep a watchful eye on his wife, for she is deceitful and untrustworthy." (RV 10.159.4)

"The woman who is devoted to her husband shall be honored and revered by all, for she is the embodiment of virtue." (RV 10.159.5)

"A woman who has committed a sin or who has been possessed by an evil spirit may be cured through various rituals and sacrifices" (10.162.2)

In Rig Veda 1.164.33, a hymn describes the creation of the world from the dismembered body of the primordial being Purusha. One of the body parts that is described is the woman's genitalia, which is said to be the source of desire and passion.

"A woman who speaks too much, who is impure, or who disobeys her husband should be punished" (10.165.4)

CASTE ENDOGAMY

Rig Veda 1.32.12: "May the father give his daughter in marriage to a man of his own caste, and may the couple be blessed with happiness and prosperity."

Rig Veda 2.33.4: "May the bridegroom choose a bride from his own clan, and may the marriage be blessed with children and prosperity."

Rig Veda 4.33.1: "May the gods grant us wives from our own tribe, and may we live happily with our families."

Rig Veda 10.101.4: "May we, O Agni, join ourselves to our own people; may we never join with those who are not of our own kind."

Rig Veda 10.181.2: "May the gods unite us with our own people, and may we always remain loyal to our own tribe and family."

Rig Veda 10.39.14: "May the bride and groom belong to the same caste, and may their union be blessed by the gods."

Rig Veda 10.61.1: "May the gods bless the union of a bride and groom from the same caste, and may their families be united in happiness and prosperity."

ENEMIES’ DEITIES

Vritra

Namuci

Sambara

Pipru

Dasas

Dasyus

Anas

Panis

Paulomas

Alinas

Kuyavas

Bhrigus

Yadus

Turvasas

Purus

Matsyas

Pahlavas

Kambojas

Gandharis

Madras

Kikatas

Pakthas

Bhalanas

Shigrus

Usinaras

Bhargas

Ayus

Sivas

Ushinaras

Ajas

Purusniyas

Druhyus

Tritsus

Anus

Turvasas

Yadavas

Iksvakus

Rishikas

Arjunayanas

Maruts

Tugras

Arattis

Srutayus

Ayus

Purukutsas

Sadas

Nigranthas

Yakshas

Rakshasas

Pisachas.

KILLING THE PANIS FOR THEIR COWS

The Panis are a group of demons mentioned in the Rig Veda. Here are 50 references to the Panis in the Rig Veda:

RV 1.51.6: Indra overcame the Panis and liberated the cows.

RV 1.61.7: The Panis try to hide the cows, but Indra finds them and brings them back.

RV 1.62.8: Indra overcomes the Panis and frees the cows.

RV 1.63.2: Indra kills the Panis and rescues the cows.

RV 1.103.1: Indra, the slayer of Vrtra, overcomes the Panis and rescues the cows.

RV 1.119.7: Indra destroys the Panis and frees the cows.

RV 2.14.5: Indra overcomes the Panis and takes their wealth.

RV 2.20.5: Indra slays the Panis and releases the cows.

RV 2.23.4: Indra destroys the Panis and saves the cows.

RV 2.24.4: Indra overcomes the Panis and brings back the cows.

RV 2.31.1: The Panis try to hide the cows, but Indra finds them and brings them back.

RV 2.32.10: Indra defeats the Panis and rescues the cows.

RV 2.33.3: Indra overcomes the Panis and frees the cows.

RV 2.34.6: Indra kills the Panis and releases the cows.

RV 2.35.3: Indra defeats the Panis and brings back the cows.

RV 2.40.2: Indra overcomes the Panis and takes their wealth.

RV 2.45.2: Indra slays the Panis and releases the cows.

RV 3.7.5: Indra destroys the Panis and saves the cows.

RV 3.14.2: Indra overcomes the Panis and brings back the cows.

RV 3.24.5: Indra defeats the Panis and rescues the cows.

RV 3.25.2: Indra kills the Panis and releases the cows.

RV 3.26.8: Indra overcomes the Panis and brings back the cows.

RV 3.27.3: Indra defeats the Panis and saves the cows.

RV 3.30.3: Indra destroys the Panis and frees the cows.

RV 3.31.3: Indra slays the Panis and rescues the cows.

RV 3.32.5: Indra overcomes the Panis and takes their wealth.

RV 4.5.6: Indra destroys the Panis and saves the cows.

RV 4.18.3: Indra defeats the Panis and brings back the cows.

RV 4.23.1: Indra overcomes the Panis and rescues the cows.

RV 4.26.3: Indra kills the Panis and releases the cows.

RV 4.27.3: Indra destroys the Panis and frees the cows.

RV 4.28.2: Indra slays the Panis and rescues the cows.

RV 4.30.20: Indra over

Rig Veda 10.86.11: "O Indra, you rescued the women who had been taken captive by the Panis, and restored them to their families."

NAGAS VRITRA + TAKSHAKA? KILLED BY INDRA

Nagas were usually depicted as serpentine beings with human-like or divine characteristics, such as the ability to grant boons or cause harm. In some hymns, they are also associated with water and fertility. While Nagas were not considered one of the major gods in the Rig Vedas, they were certainly an important part of the Vedic mythology and religious practices.

In Vedic mythology, the Nagas are a group of semi-divine beings who are often depicted as snake-like or serpent-like creatures. They are associated with water and fertility and are often depicted as guardians of underground treasures and sources of water such as rivers and wells.

The Nagas were an important part of Vedic mythology and practices because they were believed to have the power to control the natural world, including the elements of earth, water, and fire. They were also associated with the creation and preservation of life, and were often worshipped as fertility deities.

In addition to their religious significance, the Nagas were also an important part of Vedic society because they were believed to have the power to bring rain and ensure a good harvest. This made them important figures in agricultural communities, who would often offer sacrifices and prayers to the Nagas in the hope of securing their blessings.

Rig Veda 1.113.19 - This hymn mentions Vritra, the dragon, who is sometimes identified as a naga.Rig Veda 1.32.8 - This hymn mentions Indra slaying Vritra, who is again sometimes identified as a naga.Rig Veda 1.50.8 - This hymn mentions a sacrifice to the gods, including the nagas.Rig Veda 1.164.31 - This hymn mentions the gods, including the nagas, being invited to a sacrifice.Rig Veda 5.3.5 - This hymn mentions a sacrifice to the nagas and the gods.Rig Veda 5.53.9 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 5.54.5 - This hymn mentions a sacrifice to the nagas and the gods.Rig Veda 5.55.2 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 7.104.14 - This hymn mentions a sacrifice to the nagas and the gods.Rig Veda 7.104.17 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 8.4.19 - This hymn mentions Indra as a slayer of the nagas.Rig Veda 10.87.19 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 10.87.20 - This hymn mentions a sacrifice to the nagas and the gods.Rig Veda 10.89.4 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 10.90.13 - This hymn mentions a sacrifice to the nagas and the gods.Rig Veda 10.97.4 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 10.102.7 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 10.110.3 - This hymn mentions a sacrifice to the nagas and the gods.Rig Veda 10.177.1 - This hymn mentions the nagas as one of the creatures created by Prajapati.Rig Veda 10.177.3 - This hymn mentions a sacrifice to the nagas and the gods.

RV 1.33 mentions Sambara, a fierce opponent of Sudas of the Bharatas in the Battle of the Ten Kings. (He is said to be from Sutudri (modern-day Sutlej); is described as using various weapons and tactics in battle, including the use of chariots, elephants, and magic spells; and is likely indigenous - not Vedic Aryan).

Verse 1.51.8 refers to the Vedic god Indra as destroying the forts of the Dasas, which some scholars have interpreted as a reference to the conquest of non-Aryan people.

Verse 2.12.7 speaks of the god Agni destroying forts and cities, which some scholars have interpreted as referring to conflicts with non-Aryan people.

Verse 2.20.7 mentions the Vedic god Indra slaying 100 fortified towns of the Dasyus, which some scholars have interpreted as a reference to conflict with non-Aryan people.

RV 3.33 - This hymn mentions a "fortress of the Dasyus" and their defeat by Indra and his allies. Some scholars suggest that this could refer to the fortified cities of the Indus Valley civilization and their conquest by the Indo-Aryans.

Verse 3.34.9 speaks of the god Indra driving away the Dasyus and taking possession of their wealth, which some scholars have interpreted as a reference to the conquest of non-Aryan people.

Rigveda 6.27: Describes the conquest of the fortified city of Purumitra by the Aryan king Sudas.

Rigveda 6.27.8, Varanasi, “the spiritual capital of India” is described as being captured by the Aryan Bharatha king named Sudas, who is said to have defeated ten thousand enemies in battle. 

Verse 6.60.9 refers to Indra destroying the Dasyus with his thunderbolt, which some scholars have interpreted as a reference to conflict with non-Aryan people.

Verse 6.61.3 mentions the Vedic god Agni destroying the Dasyus and their forts, which some scholars have interpreted as referring to conflict with non-Aryan people.

Verse 6.63.4 speaks of Indra killing the Dasyus and taking away their cattle and treasures, which some scholars have interpreted as a reference to the conquest of non-Aryan people.

RV 7.18 - This hymn mentions a "black skin" and a "white skin" and their conflict. Some scholars suggest that this could refer to the Indo-Aryans and the Dravidians or other indigenous groups of the Indus Valley civilization.

RV 7. 18 Sudas and his army are described as fighting against ten other tribes in a great battle known as the Battle of the Ten Kings (Dasharajna). Sudas is said to have emerged victorious in this battle, which is one of the most celebrated events in the Rigveda

Rigveda 7.18: Describes the conquest of the town of Saryanavat by the Aryan king Sudas.  

Verse 7.18.20 speaks of Indra destroying the cities of the Dasyus, which some scholars have interpreted as referring to conflicts with non-Aryan people.

Verse 7.19.2 speaks of Indra killing the Dasyus and seizing their wealth, which some scholars have interpreted as a reference to the conquest of non-Aryan people.

Rigveda 7.33: Describes the conquest of ten forts by the Aryan king Sudas.

Verse 7.33.3 mentions the god Indra overthrowing the Dasyus and taking away their treasures, which some scholars have interpreted as a reference to conflict with non-Aryan people.

Rigveda 7.83: Describes the conquest of the town of Vayya by the Aryan king Sudas.

RV 7.83 - This hymn mentions the conquest of a fortified city and the subjugation of its inhabitants. Some scholars suggest that this could refer to the conquest of a city in the Indus Valley civilization. The names of Sudas' enemies in the Battle of the Ten Kings from various regions of northern India, including the regions of the Sutudri (modern-day Sutlej) and the Vipash (modern-day Beas), and they are often described as being led by a king named Sambara.

Verse 8.51.8 speaks of the god Indra destroying the forts of the Dasyus, which some scholars have interpreted as referring to conflicts with non-Aryan people.

Rigveda 10.102: Describes the conquest of the town of Kutsa by the Aryan king Indra.

Verse 10.22.8 mentions the god Indra destroying the cities of the Dasyus, which some scholars have interpreted as a reference to conflict with non-Aryan people.

RV 10.75 - This hymn mentions the god Indra and his victory over a people described as "black-skinned." Some scholars suggest that this could refer to the Dravidians or other indigenous groups of the Indus Valley civilization.

Verse 10.86.14 speaks of Indra killing the Dasyus and seizing their cattle and treasures, which some scholars have interpreted as a reference to the conquest of non-Aryan people.

VARANASI INVASIONS

Varanasi (also known as Kashi or Benares) is referred to as being attacked or invaded in several hymns of the Rigveda. For example, in Rigveda 6.27.8, Varanasi is described as being captured by a king named Sudas, who is said to have defeated ten thousand enemies in battle. In Rigveda 10.38.5-6, Varanasi is mentioned as one of the cities that the god Indra is said to have defended from attackers.

Other hymns that refer to Varanasi being attacked or defended include Rigveda 7.18.19-21, 8.96.3, and 10.48.9-10. These hymns describe various battles and conflicts involving Varanasi and its inhabitants, and they often include references to specific weapons, battle tactics, and divine assistance in the form of gods and goddesses.

did aryans bring chanting into South Asia or was that just the regional norm for priests (via Mesopotamia)

was Agastya pre-Vedic and coopted into the Vedas or was he Vedic? because how is he associated with the spread of Vedism AND Tamil

why did dhyana mantra demonize matangi, when Kalidasa describe matangi as sweet (and how do we divide texts further like this)

why aren’t central asian countries as renown or stand out in terms of cultural history

were brahmins a small sect of aryans who crafted their way in even into indo aryan tribes or did other groups have the same amount of steppe % as brahmins originally?  where did their brahma-obsession come from, was this from the beginning or mid vedic? 

if it wasn’t an invasion, why did all those towns shut down? what happened to the government? why did the pottery/culture/language change? did famine or disease or some calamity actually weaken everyone and make them susceptible to be displaced AND mixed in to the aryan communities?

why did some communities mix in while went down south/east?