Paan, My Love

Ha – ah – ha … love them both : the man and the outlet !

No one can make a great paan except with love.

Shot in winter time, rather dark evening.

There is a queue, if did not notice.

Ah, Paan, my love !

Have not partaken as frequently

but the feeling for you is undiminshed …


The Pan Outlet

Indian History And Its Historians

Part VI :  The Pernicious Effects Of A False History

An Indian stamp honoring Pāṇini.
An Indian stamp honoring Pāṇini.

One of the criticisms leveled at the new breed of Indian historians who wish to uncover the authentic history of India, after the morass of inconsistencies into which it has sunk, is that they are motivated by political considerations and that they are ‘nationalistic’. 

While one fails to see any violation of ethics in being a nationalist, the charges seem lame if perplexing to us Indians. Political motivations have always dominated the pursuit of Indological studies during the colonial era right from the outset, since the time Sir William Jones discovered the Sanskrit language. One such political motivation was the need for the Europeans to define their identity outside the burdensome framework of Semitic traditions, which dominated their religious life until then. The notion that the North European Viking owed much of his civilisation to the Mediterranean Semite was not palatable to most of the elite in European countries. The length and intensity of that shame is unimaginable today but was as real as their current deep reluctance to accept the historical facts that locate the Proto-Indo-European in India ! 

The discovery of Sanskrit was a matter of immense “political” relief : that, finally, the languages of Europe did not after all derive from Hebrew but from an ancestor language which was initially assumed to be Sanskrit. In the immediate aftermath of the discovery of Sanskrit by Sir William Jones, there was a great gush of admiration and worship of the sublime nature of Sanskrit texts such as Kalidasa’s Sakuntala. But that appreciation was political, not in truth, barring a few souls, of whom Voltaire was amongst the foremost. 

The ideas of racial superiority were still dominant in 18th Century Europe despite the Renaissance and the much celebrated Age Of Enlightenment. And it showed, as the Europeans realised that the present day practitioners of Sanskrit were not blonde and blue-eyed, nor as mightily depraved or strong as they themselves were. The fact that they had conquered, robbed and tortured, their own cultural forebears would have been a horribly uncultured thing to do on part of the Europeans, and was hence equally shameful and unacceptable. 

The European Indologists therefore came upon an ingenious explanation, which led them to declare that the Sanskrit culture of the subcontinent was not native to the subcontinent but was impregnated by a small band of nomadic Viking like marauders – the Aryan invaders. These “specialist” scholars then proceeded to root and project themselves, within the short span of 200 British-rule years, as being the intellectual class of India. Of course, the Macaulian project would “educate” the natives and create sidekicks by thousands, and increase their tribe.

This hypothesis (because that is what it was) had of course no basis in fact, but it served the purpose and killed several birds with one stone. It denied India the autochthonous legacy of the dominant culture of the subcontinent, helped create a schism in the Indian body politic, implied that the native Indic was incapable of original thought and certainly not capable of producing a language like Sanskrit. It still fulfilled their obsessive need to escape from the Semitic umbrella and yet did not pin them down to the influence of a “subject” people. The thesis held the ground that their ancestors did not come from India but from a long lost Shangri-La, of whom there were no survivors; an exceptionally nice fit, to say the least, since the hypothesis could never be contradicted !

Thus was born the mythical Aryan, whose only qualification was that he should hail from a land that was anywhere but India, a nowhere, preferably from a region not very densely inhabited or conscious of their antiquity. It gave the excuse for the British to claim that they were indeed the later day version of that long-lost impregnating race, destined to lord it over lesser, more unfortunate people by reason of the fact that they were “Aryans.” One only has to refer to some these stalwarts such as Trautmann (1997) or Chakrabarti (1997), to feel the perversion.

In sum, Indic study during the British era has always been accompanied with a healthy dose of imperialist dogma and by the colonialist’s disdain for a people who, they felt, could be so easily vanquished in battle by a handful of Englishmen. These attitudes and presuppositions are deeply entrenched in the psyche of the Occidental, fortified as they are by text books which retain the caricaturised view of India and its native people. This is in addition to the normal human tendency to exhibit a degree of pride and the urge to devalue civilisations other than their own. 

This is a train of thought that needs to be explored further, but let us revert to our topic. It is not as if there was a total lack of scholarly impulse and intellectual curiosity among Indologists then, regardless of nationality and despite much pressure from European academics to toe the embedded line. But this stream of objective scholars died out pretty soon and became almost extinct in the nineteenth century, with a few exceptions amongst the French. European Indologists came to subscribe to the promoted thought, and fell into the habit of emphasising that Indic research by native scholars, who threw up alternate conclusions, were shallow and unsubstantial, or were derived from work done by the Greeks, as Sir William Jones had postulated. 

The fact is that British presence in India began with nibbles and encroachments long before the Battle of Plassey, in 1757 CE, but so overriding was the British concern for commerce and power that they remained insulated from subcontinental culture and its civilisational treasure for almost three hundred years, until the arrival of a relatively well educated scholar like Sir William Jones. He indeed noticed the similarities between Sanskrit and European languages. Prodosh Aich, after extensive research into primary sources, comes to the conclusion that the vaunted linguistic scholarship of Sir William was, to put it mildly, much exaggerated. 

The coming of the British and the discovery of Sanskrit by Sir William had a terminally fatal effect on the conduct of scientific studies in India. It cut off the Indic from his own native source of traditional learning and replaced it with the traditions of a land far away, with which he had no contact and did not relate to. One consequence was that literacy fell to 6% of the population at the turn of the 20th century. Education was tightly controlled by the government and all support to schools that did not teach English was summarily stopped, except in states that were ruled by a local Maharajah such as Travancore, Cochin, Baroda and Mysore. 

India was turned into a vast Gulag where no ideas, other than those of the British, were allowed to flower and propagate, and the Indian was effectively barred from traveling to foreign lands, except on a one way trip as indentured labor, lest they return with subversive notions of freedom and democracy which, as Churchill remarked on more than one occasion, were not applicable to subject populations of British colonies. So great was the travel restriction that the Indic internalised this consequence to be a native characteristic that presumed aversion to adventure and exploration. There was no fund allocation for research and no encouragement to savants, who had little opportunity to pursue further studies. The steady stream of Indic scholars and researchers, which lasted till about 1780 CE, finally dried up.

Most certainly, there were gains from change in the medium of instruction to English. Indic youngsters in later times were at an advantage when it came to gaining admission to graduate studies in North American universities, in part due to the fortuitous circumstance that a substantial part of the new world communicated in English language. Coupled with the investment in higher education made by Jawaharlal Nehru, India’s first Prime Minister, it catapulted India into one of those leading countries that supplied educated hands to western economies. More lately, it has been a major player in the Information Technology for a while. 

But the negatives remain. The vast majority of the Indian population is not a participant in this new bounty, because they do not have access to expensive schools that are modelled to include costly environment and scarce scholars with teaching abilities in a foreign tongue. The most telling impact of the newly coined endeavor called philology, with its unwanted gush of attention engendered ever since the discovery of Sanskrit, was the manner in which the Indic was viewed by the rest of the world and, even more importantly, the internalisation of British and European view of India by the average literate English educated Indic. Till then, the Indic was widely respected throughout the world and his geographical origin was synonymous with scholarship. 

Today it is commonplace in India to deride somebody who expresses pride in his tradition, and his civilisation, as being jingoistic. The British went to extraordinary lengths to undermine the civilisational commonalities amongst the people of India by various means and diverse instruments. Anything that had a negative impact was played to the hilt. The knowledge and pride of India’s antiquity, history and cultural heritage, was systematically downvalued and new datelines had to conform to the belief that India did not contribute anything of significance to the civilised world, and that all she knew in the area of science and mathematics was learnt from the Greeks. The Indian was uniformly characterised as a shiftless, indolent individual with very few redeeming qualities. 

So great was the change and so lasting its effect that today vast numbers of Indian youth have almost the same opinion of India and Indic traditions that the colonial overlords had, and propagated, in the eighteenth and nineteenth century. There has been a massive change in the psyche of the Indic, much of it for the worse, a fact that was brought out in vivid portrayals by V S Naipaul, when he coined the phrase ‘the wounded civilisation’ in his reference to the Indian subcontinent. Examples of the internalisation of the European views of India abound today. Even eminent Indian historians like RC Majumdar have expressed some of these views in his works, without substantiating how they have been arrived at.

… to be continued

English: This is one of 12 miniatures from a m...
One of 12 miniatures from a manuscript of Hindu rituals and devotional tracts. The manuscript is written in the Sanskrit language, in Sarada script. It has 74 pages and was made in Kashmir during the 18th century.

Read more of Kosla Vepa uploads 

Journal : First Social Nursery

Pitching For The Family

Family 7

I take no religious cue and quote no reference text in saying that a Family is an institution. However loosely, it has a purpose and a mandate, an organisation and a structure, values, behaviour and attitude norms, and interactive processes to abide. That it is not a formal or legal entity, and is without a documented basis to exist or function in the way it does, does not mean that it should be flouted nor automatically invite transgression.

The family is like a lamb or cow you could easily slaughter. If we do not, at least among Hindus, Zoroastrians, Sikhs, Jains and Buddhists, it is because they give us more while they are alive, healthy and strong.

People in other cultures constantly invoke individual rights to disown and deny, and walk away from the cohesive ambit of their respective families. Also, parent’s make a life in togetherness difficult by attaching conditions; and marraiges today, with or without pre-nuptial agreements, already envisage a separation sooner or later. As a result, families keep getting dysfunctional all the time and are destroyed within the span of a few generations.

But the family is the closest and the most immediately natural group, of which we are a part. To avoid going generic, I would present my view of a ‘ fictional ‘ family, as it would be in the Indian context : one perhaps I myself would be happy to have despite the imperfections and peculiarities of its individual members !

 A family aims to …

01    To Pursue Collective Material Abundance and Emotional Happiness

02    To Promote Personal Growth – Professional and Intellectual

03    Honour Individual Goals for their Spiritual Fulfillment

Not every member of the family would be inclined or capable of furthering along the stated purposes and values. There would be those who would stop at the material and the emotional. Others would be more willing to put in the effort for educating themselves further and a rare one might pitch for more morally evolved strengths and awareness.

The personal values and rules of behaviour however is set for all by the instituted purposes : at cooperating among themselves for collective material abundance and behaving with sufficient care and mindfulness, especially towards the weak and more disadvantaged, to allow collective emotional happiness.

The family could have additional commandments in their values system… say,

” We will never wrong others,” or

” We will respect facts and truths against our opinions or assumptions,” or

” We will always restore trust among each other and act in fairness,” etc.

These exposures form our ‘samskaras,’  the bedrock of values-perspective we bring to the world as adults.


The Father in the family is the head of the institution, above all, by virtue of his being in a position to best represent the family values, guide it through the present and keep its future in his trust.


The Mother, again, is a position in the family that keeps it together, serves its vital needs and answers the emotional call of individuals in the family.

It is clearly important that the Mother and the Father have an open and smooth communication line between them. They must have the maturity to come into conflict on occasions, even rage at each other on issues, but withdraw sufficiently well in time to reassess and cool off enough to understand the other’s stand. It is necessary to appreciate that what is on table is institutional in nature and not a matter of mere personal preference. For instance, a member’s need for food cannot be ignored just because one is busy or does not “feel” like it. Similarly, a decision to invest cannot be taken at the cost of essential need of a member or if it makes the family’s material life miserable.



All members are to be as children of the family. Adults must add to the family’s purposes to the best of their abilities. They also have a responsibility towards themselves which, if they do not, would adversely affect the family as a whole.

Children, yet growing up, must obviously strive to add to their learning, experience and skills, emotional balance, conviction on facts and capacity for critical thinking.

All children however, regardless of age, must defer to the Father and Mother of the family, who are dedicated to its purposes. 


Accepting Queers

A family that does not have a place for personal imperfections and peculiarities, even vice, is heading for extinction. Institutionally, it should be able to encourage the individuals with patience and love, for them to establish a moderation in respect of such deviations. Other members, despite conflicting values, should be able to accommodate the departing behaviour or deviant goals, and accept the person for what he or she means to the family in institutional terms.

No member of the family, including the Father and the Mother, should be expected to be a paragon of ALL personal virtues at ALL time. And, it is actually easier to accept the odd weakness or failing of anyone when the primary identity is institutional, rooted in the family.

Let’s raise a happier family;

let’s contribute better

to the happiness of one

we are already a part of !


It seems to me that life is more “flowing” than about hard divides : nesting and unnesting. Of course, they are very admissible concepts : the building up for children to grow up and withdrawing so as to send them away. But that it excites one to implement in practice, or not, or to what extent, is a cultural matter.

The Indian way would always keep the family meaningful to the children, wherever they might go and howsoever they choose to live. They are always welcome to their parents home, whatever their need or motivation. Sometimes it’s just so that may relive the child in them … and go back to their post to take on the world. After all, one needs a parent or another child’s company to really be the child.

On the other hand, we have the concept of “outgrowing,” which is more in the mind and in our knowledge. There is a more real dismantling of the sense of earlier attachments and ownership … a flowing out of the family memes, even while continuing to anchor the legacy in children’s expectations.

It’s only after the final departures of the parents do they realise and accept that they can be children no more !


Journal : Musings

The year rolls in anew …

There is a countenance in my view when I write … it is always sad and hopeful, looking intently at me. I am wagering the rest of my lifetime to see her one day skipping on the ropes or pushing the flat round “gittee,” the small disc of stone or clay, with her feet and hop on to the next house in the grid sketched by a piece of red brick … with a smile on her face and cheer in her heart, without fear, despair or hope, when she’ll wrap her arms around my wide girth with a child-like abandonment and make me choke on a cry of joy and recalled pain of all that our people, young and old, have suffered and continue to till this day.

*  *  *

Am I a citizen of this land or is this govt going to confer or, more importantly deny me because I have or do not have one document or another ?

It is strange to even contemplate. What is this govt doing with our citizenship ? It would be a good rule that bars a foreign-born from holding public office high enough to lay down policy for the natural-born. The gap in emotional rootedness we feel for the land and its culture is likely to be too wide between the two.

I am inclined to include the foreign-educated under the same bar … How is the layered concept-within-concept of contrived argument to be understood by the farmer, who has tilled his land without a thought along those complicated lines of identity ?

*  *  *

The avalanche of protest against rape and crimes against women is a good thing that is happening, amidst the inane, corrupt and criminal, callous, insensitive and, yes, incompetence. It was charged … in the media, govt corridors, personal discussions and social forums online.

But as someone pointed out : Is policing and punishment the solution ? I’d say, in India, policing is the problem … a long, long way off to becoming part the solution. The Govt ? The less said the better … an overwhelming majority of the lawmakers are millionaires, all tending to becoming billionaires … alongwith a sizeable proportion being actually charged for rape and crimes against women !

It’s all come from the same pool of the general population that, through its growing up years, has lost the capacity to respect for human beings, and for women in particular. Everything conspires to that effect : the society, dog eat dog values, system that prefers and promotes psychopaths to leadership positions, a sea of population that is marginalised and uncared for, with little in the economic loop for them, the pervasive entertainment industry, the imposed western norms in stark conflict with staid native continuity … everything disincentivises sensivity and empathy, and respect, for others.

And that’s the root problem. Women themselves may be a part of the same problem, in common with the society exhorting individuals to push ahead and surge forward, no matter what. Punishments, both the severity and speed of it, is necessary but not enough. It is the Kantian “absolute value” an individual has for himself or herself that needs to be restored in our awareness, recognised, reminded of and remembered, against all factors sustained by the systemic rot and the hormonal factors rising in the individual.

That is the challenge and the task before us. I see the solution in pervasive culture, the sanatan kind that the Hindus have not yet lost or forgotten, and in real education that prepares individuals for conflicts and urges in life ahead. Do I see any emphasis on these two fronts ? The answer is, ” No.”

*  *  *

If you feel like being a monarch in that moment, as you already are, without needing a grain more, without aspiring for or wanting a thing … it is both your good fortune bestowed by the universe and your victory over the forms of self you have lived with ! #Happiness

Some of my best online friends did not wish me on my supposed birthday, perhaps remembering from my advisory the previous year. This year too, I put up a note … but ended up thanking those who did. To someone who questioned my alternate view obliquely, I clarified : I was less bigoted about the matter than find it vain. Hopefully, I’d have more friends next year who’d be more accepting of the seeming inanity I value.

Finally, the old lady in my house beamed in celebration : the hearing aid was perfect to her 90% deaf ears ! The old one had begun to whistle and feed the sounds of a speeding train into her ears. Now she was back in the connect with her daughter, far-away daughter-in-law, and her young grandchild who murders her mother tongue lovingly because he was brought up with another … the one city folks speak in.

Wishing everybody great health and good fortune through 2013 !

– vamadevananda –

PS : ‎#Delhi recorded minimum temperature of 2.7 degree Celsius at 8.30 am !

          A man on the road below hurried as Pinocchio – Chaplin combine would.

Journal : Atharva Veda – Part II


[ Part I @ ]

Source :Hymns of the Atharva Veda [ 1895 ] by Ralph T.H. Griffith

Vedas, Vedic Age and Vedic People : A Brief contd

Vedas do not advocate any religion. It is a body of truth and practice, with a knowledge and belief system in accord, that projects the ” Sanatan ” way of life. It does not have a God apart from ourself, a Prophet for our exclusive salvation, an organised administrative structure headquartered in a particular place, a specific Book for veneration, and a plethora of rules with manned mechanism for watch and control over the laity.

The Vedas are panentheistic, the perspective concomiting with monism, which blows away the seeming idolatory in Vedic practice oft apparent to Western eyes. Even the proverbial ” beam in the eyes ” of the followers of both Christianity and Islam, when they actually worship the idols prominent in churches or the Black Stone in Ka’ba, is acceptable to a Sanatan practioner who sees all deistic, monotheistic or pantheistic, observations as so many means to arrive and subsume in the monistic unity.

No one can be converted into Hindu or Sanatan Dharma. One can only grow into it, through a long period of imbibing and internalisation : Sareeramadyam Khalu Dharmasadhanam. However, once the Vedic truths are instated in one’s reason and understanding, it is easy to subscribe to the way in practice, without having to obtain any approval or formal initiation.

*   *   *

Contrary to what laymen, religious spokesmen and pundits in the West believe, Dharma does not translate into religion as Christianity or Islam conveys.  It refers to a righteousness, of what is right and wrong, derived from perceived ” Eternal Living Principle ” converging on every heavenly system in the universe, each terrestial entity, body or life, and upon our very self. Dharma is everything that promotes life, beauty, balance, sustainability, harmony, abundance, growth and happiness. It is evident in nature, its natural functions and empowering processes, of which all being is manifest.

Dharma, to the Vedic people and Sanatan followers, means a codified art of living as individuals and being as a community. It purported to build upon nature, its beauty and wealth, a human order that would be in accord, that would institute a way of life which allowed animal fulfilments in civilised ways and constantly point to ways and means to excel at that, both personally and collectively. It raised the perspective and values system oriented towards ” Liberation for Self and Welfare of All,” ” The World is One Family,” … very dictums that guide the informed Hindu even today.

Dharma endeavours to mould and form human beings who would not sink into animal attitudes and behaviour in personal life or take to socially destructive conduct upon assuming power or authority of sorts, who would instead become, contribute and continue to tread the path of excellence all his life. Every feature and practice of the Vedic order was instituted with that purpose in context, especially the Gurukul education and internship system that fostered such values as respect for truth, justice, love, friendship, liberty, forgiveness, uprightness, honesty, sincerity, humility and self restraint.

               *   *   *

(9)        A Charm To Accompany The Shaving Of Beard


( Lo ! ) Savitr is here with the razor

O Vāyu ! Come thou with hot water.

Let the one-minded Ādityas

Rudras and Vasus moisten the hair.

Shave ye, who know King Soma !

Let Aditi shave the beard

And let the Waters bathe it with their strength.

Let Prajāpati restore his health, good sight

And days extended over a long life !

This razor used by Savitr for shaving

The one who knows Varuna and the royal Soma

Even with this shave ye, O Brāhman

Let this man, the one who shaves

Be rich in horses, kine, and children.

(10)       A Priest’s Benediction Upon Food


O Agni, the Hotr !

        Make all that I eat

        As sacrifice well-offered …

        All food, of varied form and nature

        Whether bought with gold

        Or received as a gift …

        Horse, sheep, goat or bullock.

        Whatever … sacrificed or not

        Bestowed by men

        And sanctioned by the Fathers

        That comes to me

        Pleases and delights …

        May Agni, the Hotr

        Render as sacrifice well-offered.

        O Gods !

        Whatever I eat unjustly

        Of food bestowed and received

        With a measure of doubt

        Whether to accept or refuse

        That I now swallow…

        May the greatness of Universal Being

        – Vaisvaanara, the mighty

        Make it sweet and blessed

        To me.

(11)       A Charm To Restore Or Increase Virile Power


As the black snake spreads himself at pleasure

Making wondrous forms …

So, with Asura’s potent consecration

Let the potion promptly make thy member

Vigorously correspond, limb to limb.

As the member of the tayadara inflates with the wind

Becoming as big as the member of the wild ass

So too, let thy member grow and become.

As much of a limb as is that of the wild ass

That of the elephant

And that of the domestic ass …

As great and vigorous as that of the horse

So too, let thy member grow and become.

(12)       A Nuptial Benediction


Let this man be again bedewed

With this benedictory sacrifice we now offer

And comfort with the sap of life

The bride, whom is to marry him.

With life’s sap let him comfort her

And raise her high with princely sway

In wealth that has a thousand powers …

That, the couple be inexhaustible !

Tvashtr formed her to be thy dame

Tvashtr has made thee to be her lord.

Let Tvashtr give you both a long life.

Let Tvashtr give to you a thousand lives.

(13)       A Prayer For Pardon For Cheating In Game


If we have sinned with both our hands

Desiring to take the host of dice

To regain our loss …

May both Apsaras today forgive us that debt –

Ye, the one who brutally conquers

And ye, the one who is fierce to look at.

Ye, the stern viewers of sins !

Ye, who rule the people !

Forgive us for what happened as we gambled

And not urge us to pay the debt we owe to him

( nor leave us saddled with that burden upon us ).

For he was with a cord

To Yama’s kingdom.

My creditor, the man whose wife I visit

He, O Gods, whom I supplicated before …

Let not such men dominate me in speech.

O ye Apsaras duo, the gods’ consorts !

Mind this : let not the burden be upon us

Let not such men dominate me in speech.

(14)      A Charm To Be Pronounced By Bride and Groom


Sweet are the glances of our eyes

Our faces are as smooth as balm

Within thy bosom harbour me

For one spirit dwelleth in both of us !

(15)       A Charm For Success And Happiness


With fortune of the Sisu tree

With Indra as my friend to aid

I give myself a happy fate.

Fly and begone, ye Malignities !

That splendour and felicity

Wherewith thou hast excelled the trees

Give me therewith a happy fate.

Fly and begone, ye Malignities !

Blind fortune

With new leaves

Then deposited within the trees —

Give me therewith a happy fate.

Fly and begone, ye Malignities.

(16)       A Woman’s Love Charm


This is the Apsaras’ love-spell

Conquering and irresistible.

Send the spell forth, ye Deities !

Let him be consumed

With his love for me.

I pray, may he remember me

Think of me as loving

And his beloved.

Send forth the spell, ye Deities !

Let him be consumed

With his love for me.

That he may think of me

That I may never, never think of him.

Send forth the spell, ye Deities !

Let him be consumed

With his love for me.

Madden him, O Maruts, madden him !

Madden him, madden him, O Vayu !

Madden him, O Agni, madden him !

Let him be consumed

With his love for me.

(17)       A Young Man’s Love Charm


From honey sprang this plant to life;

with honey now we dig thee up.

Make us as sweet as honey

For, from honey hast thou been produced.

My tongue hath honey at the tip

And sweetest honey at its root :

Thou yieldest to my wish and will

And shalt be mine and only mine.

My coming in is honey-sweet

And honey-sweet, my going forth.

My voice and words are sweet.

I fain would be like honey, in my look.

Sweeter am I than honey

Yet more full of sweets than licorice :

So mayst thou love me, and only me

As a branch full of all the sweets.

Around thee have I girt

A zone of sugarcane

To banish hate.

That, thou mayst be in love with me

My darling, never to depart.

(18)       A Woman’s Love Charm


Down upon thee, from head to foot

I draw the pangs of love longing.

Send forth the charm, ye Deities !

Let him be consumed

With his love for me.

Assent to this, O Heavenly Grace !

Celestial Purpose, guide it well !

Send forth the charm, ye Deities !

Let him be consumed

With his love for me.

If thou shouldst run three leagues away

Five leagues, a horse’s daily stage

Thence shalt thou come to me again

And be the father of our children.

(19)       A Man’s Love Charm


As the wind shake this tuft of grass

Hither and thither on the ground

So do I stir and shake thy mind

That, thou mayst be in love with me

My darling, never to depart.

Ye, Asvins ! Lead together and unitedly work

To bring us loving couple close, body and heart.

Now let us have the fortunes of you twain

The vows ye have for other

And your spirit when we meet.

When eagles, calling aloud, are screaming

With the joy of good health

Then let her come to my calling

As does the shaft

Attached to the arrow’s neck.

Let what is within me

Reach out to her

Let what reaches enter her within :

O Plant ! Seize and possess the mind

Of the maiden rich in every charm.

Seeking a husband she has come !

And I came longing for wife :

Even as a steed neighing loud

May I meet the fortune and good fate.

(20)       A Woman’s Charm


The philter that gods have poured

Within the bosom of the floods …

I heat the spell for thee

By Varuna’s decree

Burning with pangs

Of my love yearning for thee.

The charm which the gods have poured

Within the bosom of the floods

Burning with the pangs of my love …

That spell for thee I heat

By Varuna’s decree.

The philter which Indrāni has effused

Within the waters’ depth

Burning with the pangs of my longing …

That spell for thee I heat

By Varuna’s decree.

The charm, aglow with my longing

Which Indra and Agni have effused

Within the bosom of the floods …

That spell for thee I heat

By Varuna’s decree.

The charm aglow with my longing

Which Mitra and Varuna have poured

Within the bosom of the floods …

That spell for thee I heat

By Varuna’s decree.

(21)       A Man’s Love Charm


Let the Impeller goad thee on

May thou rest not in peace upon thy bed.

Terrible is the shaft of Love …

Therewith I pierce thee

Unto thy very heart.

That arrow winged with longing and my thought

… its stem, Desire; its neck, Resolve.

Let Kāma truly aim and shoot forth

And pierce thee

Into thy very heart.

The shaft of Kāma, pointed well

That withers and consumes the spleen.

With hasty feathers, all aglow …

Therewith I pierce thee

Unto thy very heart.

Pierced through

With fiercely burning heat

I steal to me

Gentle and humble

With thy parching lips

All mine own, devoted …

With sweet words of love.

I drive thee hither with a whip

Away from thy mother and sire

That thou mayst be at my command

And yield to every wish of mine.

O Mitra ! O Varuna !

Expel all thought and purpose

From her heart.

Deprive her of her own free will

And make her subject unto me.

(22)       A Charm To Secure A Match For A Girl Of Age


O Agni ! Let her soon be happy

With a husband who, to please us

May show up

And be approved by wooers

Be respected in assemblies

And shines in congregations.

May such a suitor arrive

Seeking this maid

And bringing good fortune to us.

I work the bridal oracle

With God Dhātar’s truthfulness …

For bliss, beloved of Soma

Bliss, dear to Prayer

And bliss, gathered by Aryaman.

O Agni ! May this woman find a husband.

Then, verily, may King Soma make her happy.

May she bear sons

Be the chief lady of her household

Be blessed and bearing

And rule beside her consort.

As this lair, O Maghavan

That is now fair to look on

Was dear to wild things once

As a pleasant dwelling they owned …

So too, may this maiden here

Be a darling to Bhaga

Be loved by her lord

And be the prize

Of his coveting affection.

O Girl ! Mount up

Embark on Bhaga’s ship

The full, the inexhaustible …

And thereon bring hitherward to us

The lover whom thou would wed.

Call out to him, O Lord of Wealth !

Make thou the lover well inclined.

Set each on thy right hand

And send the one lover

Who is a worthy of her choice.

Here is the Bdellium and the gold

The Auksha and the bliss …

Bring these thee, O Girl

To the suitors assembled here

To find the man whom thou would have.

May Savitr lead and bring to thee

The husband whom thy heart desires.

O Plant, be this thy gift to her !

(23)       A Woman’s Imprecation On Her Unfaithful Lover


O Plant, thy fame is spread abroad

As best of all the herbs that grow !

Emasculate for me today this man

That he may wear the horn of hair.

Make him an eunuch with a horn

And set thou the crest mark

Upon his head.

Let Indra with two pressing stones

Deprive him of his manhood.

I have unmanned thee, eunuch !

Yea, impotent !

Made thee impotent

And robbed thee, o weakling !

Of thy strength.

Upon his head we set the horn

And we set the branching ornament.

Two of thy veins the gods have made

In which lie the vigor of a man.

I pierce those testicles of yours

With wooden studs

And take away their life

For that woman

Who has taken charge of you.

As a reed or cane is split

To make a mat

So do I split your wooden penis

Down to your testicles

For that woman to have.

Journal : May 20, 2012 : Thoughts On Iran

” Iranians need help, not war or sanctions, to oust their regime,” says Reza Pahlavi in Al Arabiya News today @

There is no doubt about the Persian influence in Middle East and Central Asian regions. It flows from history. Nothing that the West has in mind will change that.

Reza Pahlavi’s views comes across as sensible, sane and insightful, over the noises orchestrated in the media for a while now. He calls upon Israel to help the Iranian people in toppling the current regime instead of launching military attacks against the country to stop its nuclear program. And he’s spot on in his assessment of any misadventure on part of Israel and US : a war on Iran now will cause a tension with Jewish people worse than it already is. In fact, it would regress by milleniums, back to how it was during the reign of Cyrus the Great.

Besides, a war against Iran will not achieve the end… because the nuclear program will not really stop. It will only be delayed for a while, Reza says. The only real solution lies in overthrowing the present “Ayatollah” regime. I believe no one in the world would disagree with that.

The programme to waylay the current establishment does not pass through economic sanctions, but is best routed through standing by the Iranian people. People uprisings in recent past has reflected the public apathy for their government… but they are unarmed and know that violence would only bring out the regime’s superiority, its arms and massive cadres schooled and paid to serve their masters with dedication. Civil disobedience is the more viable option. When diplomacy fails and war is an unfavorable option, only the Iranian people weigh upon the regime from inside, Reza suggests. Taking the regime’s “Supreme Leader” Ayatollah Ali Khamenei to the International Criminal Court (ICC) for crimes against humanity would also be in order, for best effect… a proposal that would require the Security Council’s recommendation since Iran was not a signatory to the Rome Statute, as was done to bring the former president of Ivory Coast on trial. The Ayatollah aides could then be indicted by the reformed justice system within Iran.

Admitting to plaints of the Shah regime’s several drawbacks, Reza stresses that it was not as bad for the people of Iran as the present one. He slams the Iranian establishment for discriminating against minorities and wished making the Universal Declaration of Human Rights the foundation for Iran’s new constitution. The diversity prevailing in Iran could be protected through decentralisation, he feels, by granting a measure of autonomy to each of the provinces, which would then be able to safeguard the rights of minorities and guarantee equality among all citizens. The ethnic groups could have the right to keep their language and further their respective culture.

The response of people on the Al Arabiya web page have been encouraging. A reader lists the three groups of people who would oppose Reza Pahlavi’s suggestions : the Mojahedin, the Fadayain and the Republic’s Ayatollah regime. ” Apart from this minority, over 80% of the Iranian people support Reza Pahlavi or are neutral !” He remains a key political figure popular among the people of Iran.

A Parsi representative of pre-Islamic people of Iran points out that there was no other country he knew of with as extreme a chasm between the people and their government. The Iranian people were cultured, fairly well educated, tolerant, hospitable, hard working and enterprising. In contrast, he lambasts, “these scum bags” have taken the people of Iran to Arbestan of 1400 years ago and have left a legacy of widespread poverty, high unemployment, total lack of respect for women and human rights, oppressive judiciary as practiced in the seventh century, prostitution through poverty, six million drug addicts and corruption galore. The Iranian people have nothing against anyone except the mullahs and their ways.

Another reader lauds the Shah leadership while castigating the brutality of the ruling clerics. He says, the Shah brought modernity into Iran. He encouraged liberal education both at home and abroad, had social programs and policies to help women… while the Islamists were committing acts of violence across the country and blaming the Shah for cracking down on their brutality. These subhumans are doing the same…now.

A reader in the West compares Reza Pahlavi with Nelson Mandela, which seems a stretch. But, more fair on the balance, he adds, ” Though I cannot agree with everything Mr. Pahlavi says, the important point is that the people of Iran know his love for the country. He is seeking a better life for all Iranians, much like his father did. We had a very good life back during the Shah’s reign. I was young then and I don’t remember much but would want Shahzadah Reza Pahlavi back in Iran and back in power….”

Of course, at the head of a democratic government, the reader adds.