Gau Mata In Vedic
Culture

It is said that the one who bears the dust thrown from the hoof of Gaumata on his head, as if taking a bath in the water of the teerth sthalam and getting rid of all sins.

Ved and all other Hindu scriptures venerate the cow. The Vedic dictionary, Nighantu, gives amongst other synonyms of 'Gau' [ or cow] the words 'Aghnya', 'Ahi', and 'Aditi'.
Yaska the vedic decoder and commentator on Nighantu, defines these as-

Aghnya —— the one that ought not to be killed
Ahi —— the one that must not be slaughtered.
Aditi —— the one that ought not to be cut into pieces.
These three names of cow signify that this is an animal which should not to be put to tortures. These words appear frequently throughout the Veda in context of the cow.
But in due course the falsehood of killing cows spread far and wide and they became even more deep rooted when western scholars with their half baked knowledge of Sanskrit transliterated these interpretations of commentaries of Sayanacharya ,
in the name of translating the Ved.

The Gau Suktam :
Rig Ved 6.028

This entire sukta describes the glory of cow as follows :

आ गावो अग्मन्नुत भद्रमक्रन सीदन्तु गोष्ठे रणयन्त्वस्मे |
परजावतीः पुरुरूपा इह सयुरिन्द्राय पूर्वीरुषसो दुहानाः ||
(also occurs in Aharva Ved 4.1.)
"The cows have come and brought us good fortune, May they stay in the stall and be pleased with us; May they live here, mothers of calves, many-colored, and yield milk for worship on many dawns.
इन्द्रो यज्वने पर्णते च शिक्षत्युपेद ददाति न सवं मुषायति |
भूयो-भूयो रयिमिदस्य वर्धयन्नभिन्ने खिल्ये निदधाति देवयुम ||

"The Lord protects and befriends the worshipper,
and makes gifts and does not take away what is one’s own; Increasing his wealth forever and evermore He puts the devout in an impregnable fortress.
"

न ता नशन्ति न दभाति तस्करो नासामामित्रो वयथिरादधर्षति |
देवांश्च याभिर्यजते ददाति च जयोगित ताभिः सचते गोपतिः सह ||
( also occurs in Atharva Ved 4.21.3)

"They are not lost, nor do robbers injure them, nor the unfriendly frighten
nor wish to assail them; The master of the cattle lives together along with these, and worships the divines and offers gifts."

न ता अर्वा रेणुककाटो अश्नुते न संस्क्र्तत्रमुप यन्ति ता अभि |
उरुगायमभयं तस्य ता अनु गावो मर्तस्य विचरन्ति यज्वनः ||

"The charger,
whirling up the dust, does not reach them, they never make their way to the slaughtering stool, The cows of the worshipping man roam about over the widespread pastures, free from all danger.
"

गावो भगो गाव इन्द्रो मे अछान गावः सोमस्य परथमस्य भक्षः |
इमा या गावः स जनास इन्द्र इछामीद धर्दामनसा चिदिन्द्रम ||
(also occurs in Atharva Ved 4.21.5)

"To me the Cows seem Bhaga, they seem Indra, they seem a portion of the first-poured Soma.These present Cows, they,
O ye Indra. I long for Indra with my heart and spirit."

यूयं गावो मेदयथा कर्शं चिदश्रीरं चित कर्णुथा सुप्रतीकम |
भद्रं गर्हं कर्णुथ भद्रवाचो बर्हद वो वय उच्यते सभासु ||

"Ye cows, you fatten the emaciated, and you make the unlovely look beautiful, Make our house happy,
you with pleasant lowings, your power is glorified in our assemblies."

परजावतीः सूयवसं रिशन्तीः शुद्धा अपः सुप्रपाणेपिबन्तीः |
मा व सतेन ईशत माघशंसः परि वो हेती रुद्रस्य वर्ज्याः ||

"May you have many calves,
graze on pastures and drink pure water at drinking places; May not the thief master you, nor the wicked, and may the darts of the fierce Lord leave you aside."

उपेदमुपपर्चनमासु गोषूप पर्च्यताम |
उप रषभस्य रेतस्युपेन्द्र तव वीर्ये ||

"May there be a close mixing up,
May Soma, the herbal juice, mix with cows’ milk And may this manly vigor be, O for your heroic might.
"

Now let us see how Rig Ved portrays the status of cow and prohibits slaughtering of cows :

अस्य शरेष्ठा सुभगस्य संद्र्ग देवस्य चित्रतमा मर्त्येषु |
शुचि घर्तं न तप्तम अघ्न्याया सपार्हा देवस्य मंहनेव धेनोः ||
.....Rig Ved 4.1.6

"Excellent is the glance,
of brightest splendor, which the auspicious deity bestows on mortals. The deity's glance, longed-for even as the butter, pure, heated, of the cow, the milk cow's bounty."

एष सय कारुर्जरते सूक्तैरग्रे बुधान उषसां सुमन्मा |
इषा तं वर्धदघ्न्या पयोभिर्यूयं पात ... ||
.....
Rig Ved 7.68.9

“With his fair hymns this singer, too, extols you, waking

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𝑩𝑯𝑨𝑮𝑾𝑨𝑨𝑵 𝑹𝑨𝑴'𝑺 𝑺𝑬𝑪𝑹𝑬𝑻 𝑵𝑨𝑴𝑬 𝑨𝑵𝑫 𝑻𝑯𝑬 𝑹𝑰𝑵𝑮

Sita Maa was now sobing in the Ashok vatika. She forgot about Bhagwan Ram as She was only thinking about death. This moment to Hanumanji felt like years.


कपि करि हृदयँ बिचार दीन्हि मुद्रिका डारि तब।
जनु असोक अंगार दीन्ह हरषि उठि कर गहेउ॥

Hanumanji bowed to Sitaji in His mind and dropped Bhagwan Ram’s ring. Sitaji sprang up with joy and took it in Her hand as though the Ashok tree had thrown a spark.

Sitaji recognised the ring with the name Ram engraved on it. She now remembered Ram and forgot death. She was in a dilemma. My Swamy's ring here? How? The Bhagwan is invincible so no one can attain this ring by conquering Him nor can it be re-made deceitfully.

At that time, Hanumanji began narrating Shri Ram Katha.

रामचंद्र गुन बरनैं लागा। सुनतहिं सीता कर दुख भागा॥
लागीं सुनैं श्रवन मन लाई। आदिहु तें सब कथा सुनाई

When Hanumanji narrates a katha, the listener’s sorrows leave immediately. Sitaji’s sadness disappeared.

She began to listen to the katha intently. When Hanumanji finished, Sitaji asked, “𝑾𝒉𝒚 𝒊𝒔 𝒕𝒉𝒆 𝒑𝒆𝒓𝒔𝒐𝒏 𝒘𝒉𝒐 𝒉𝒂𝒔 𝒏𝒂𝒓𝒓𝒂𝒕𝒆𝒅 𝒔𝒖𝒄𝒉 𝒂 𝒃𝒆𝒂𝒖𝒕𝒊𝒇𝒖𝒍 𝒌𝒂𝒕𝒉𝒂 𝒏𝒐𝒕 𝒑𝒓𝒆𝒔𝒆𝒏𝒕𝒊𝒏𝒈 𝒐𝒏𝒆𝒔𝒆𝒍𝒇?

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#தினம்_ஒரு_திருவாசகம்
தொல்லை இரும்பிறவிச் சூழும் தளை நீக்கி
அல்லல் அறுத்து ஆனந்தம் ஆக்கியதே – எல்லை
மருவா நெறியளிக்கும் வாதவூர் எங்கோன்
திருவாசகம் என்னும் தேன்

பொருள்:
1.எப்போது ஆரம்பித்தது என அறியப்படமுடியாத தொலை காலமாக (தொல்லை)

2. இருந்து வரும் (இரும்)


3.பிறவிப் பயணத்திலே ஆழ்த்துகின்ற (பிறவி சூழும்)

4.அறியாமையாகிய இடரை (தளை)

5.அகற்றி (நீக்கி),

6.அதன் விளைவால் சுகதுக்கமெனும் துயரங்கள் விலக (அல்லல் அறுத்து),

7.முழுநிறைவாய்த் தன்னுளே இறைவனை உணர்த்துவதே (ஆனந்த மாக்கியதே),

8.பிறந்து இறக்கும் காலவெளிகளில் (எல்லை)

9.பிணைக்காமல் (மருவா)

10.காக்கும் மெய்யறிவினைத் தருகின்ற (நெறியளிக்கும்),

11.என் தலைவனான மாணிக்க வாசகரின் (வாதவூரெங்கோன்)

12.திருவாசகம் எனும் தேன் (திருவா சகமென்னுந் தேன்)

முதல்வரி: பிறவி என்பது முன்வினை விதையால் முளைப்பதோர் பெருமரம். அந்த ‘முன்வினை’ எங்கு ஆரம்பித்தது எனச் சொல்ல இயலாது. ஆனால் ‘அறியாமை’ ஒன்றே ஆசைக்கும்,, அச்சத்துக்கும் காரணம் என்பதால், அவையே வினைகளை விளைவிப்பன என்பதால், தொடர்ந்து வரும் பிறவிகளுக்கு, ‘அறியாமையே’ காரணம்

அறியாமைக்கு ஆரம்பம் கிடையாது. நமக்கு ஒரு பொருளைப் பற்றிய அறிவு எப்போதிருந்து இல்லை? அதைச் சொல்ல முடியாது. அதனாலேதான் முதலடியில், ஆரம்பமில்லாத அஞ்ஞானத்தை பிறவிகளுக்குக் காரணமாகச் சொல்லியது. ஆனால் அறியாமை, அறிவின் எழுச்சியால், அப்போதே முடிந்து விடும்.
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1. Mini Thread on Conflicts of Interest involving the authors of the Nature Toilet Paper:
https://t.co/VUYbsKGncx
Kristian G. Andersen
Andrew Rambaut
Ian Lipkin
Edward C. Holmes
Robert F. Garry

2. Thanks to @newboxer007 for forwarding the link to the research by an Australian in Taiwan (not on

3. K.Andersen didn't mention "competing interests"
Only Garry listed Zalgen Labs, which we will look at later.
In acknowledgements, Michael Farzan, Wellcome Trust, NIH, ERC & ARC are mentioned.
Author affiliations listed as usual.
Note the 328 Citations!
https://t.co/nmOeohM89Q


4. Kristian Andersen (1)
Andersen worked with USAMRIID & Fort Detrick scientists on research, with Robert Garry, Jens Kuhn & Sina Bavari among


5. Kristian Andersen (2)
Works at Scripps Research Institute, which WAS in serious financial trouble, haemorrhaging 20 million $ a year.
But just when the first virus cases were emerging, they received great news.
They issued a press release dated November 27, 2019:

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