Know your Vedas

Lord Rama and Shambuka episode

Dr Vivek Arya

Ramayana is the glorious tale of Lord Rama. Lord Rama is addressed as Maryada Puroshatam which means one who had highly reputed dignity and one who lived his whole life with ethics and principles. The killing of Shambuka by Lord Rama is one of frequently asked doubt. The main allegation is that Shambuka was a Shudra and he was killed helplessly for no crime.

The killing of Shambuka appears in the Uttar kand of Valmiki Ramayana, Book 7, Chapter 73-76. The story is as follows.

An aged peasant, a brahmin, bearing his dead child in his arms came to the palace gate, weeping and crying out again and again “What sin did I commit in a previous existence?" Overcome with paternal grief, he repeated “0 My Son, My Son! Ah! Of what fault was I formerly guilty in another body that I should see mine only son meet with death ? This boy had not yet reached adolescence, his fourteenth year not having been completed! To my misfortune, before his time, this dear child has been struck down by death! In a few days, I and thy mother too will die of grief, 0 Dear Child! I do not recollect ever to have uttered a lie; I do not remember ever inflicting an injury on any animal or doing harm to any person! People perish under the unrighteous rule of an impious monarch. The evil conduct of a king brings about the premature death of his subjects. When, in the cities and country, crimes are committed and no supervision is exercised, then death is to be feared! Undoubtedly the king will be held to be at fault in city and country, hence the death of this child." Such were the countless recriminations that the unfortunate father addressed to the king whilst he clasped his son to his breast. The piteous lamentations of that unfortunate brahmin reached the ears of the king and he, in the profound distress, called together his ministers, Vasishtha and Vamadeva, with his brothers and the elders of the city also. Then eight brahmins were ushered into the king's presence by Vasishtha, who resembled a God, and they said "May prosperity attend thee!" Thereafter those foremost of the Twice-born, Markandeya, Maudgajya, Vamadeva, Kashyapa, Katyayana, Javali, Gautama and Narada took their seats, and those Rishis being assembled, Rama paid obeisance to them with joined palms. Then the ministers and citizens received a cordial welcome, as was fitting, and all those highly effulgent persons being seated near him, Raghava informed them of the reproaches of that Twice-born One. Hearing the words of the prince, who was fined with distress, Narada himself made this memorable reply in the assembly of the Sages “Learn, 0 King, what has caused the untimely death of this child! When thou art conversant therewith, do what thou considerest to be thy duty ! 0 Prince, Joy of the Raghus, formerly in the Krita Yuga, the brahmins alone practiced asceticism; he who was not a brahmin in no wise undertook it. At the close of that age, all was consumed and absorbed into Brahman. Thereafter the 5 brahmins were re-born enlightened and endowed with the gift of immortality. In that age, none died prematurely and all were wise. The Treta Yuga followed when the sons of Manu were born, one who practiced austerities; these noble men were the rulers, and full of power and heroism. In that era, Brahmins and Kshatriyas were equal in power nor could any distinction be found amongst them; it was then that the four castes were established. In the Treta Yuga, brahmins and warriors practiced asceticism and the rest were under the supreme obligation of obedience, proper to the Vaishya and Shudra classes; the Shudras' duty being to serve the other three. 0 Great King, in the Dwapara Yuga, untruth and evil increased, unrighteousness having placed a second foot on the earth, and then the Vaishyas began to practice penance, so that dharma, in the form of asceticism, was performed by the three castes, but the Shudras were not permitted to undertake it during that time, 0 Foremost of Men. 0 Prince, a man of the lowest caste may not give himself up to penance in the Dwapara Yuga; it is only in the Kali Yuga that the practice of asceticism is permitted to the Shudra caste. During the Dwapara Yuga it is a great crime for one of Shudra birth to perform such practices. At this time, in thine empire, a rigid penance is being undertaken by a wretched Shudra, 0 Prince, and this is the cause of the death of that child. An act of mortification that is prescribed is well done and a sixth of the merit goes to the king who rules with justice. But how should he, who does not protect his people, enjoy the sixth portion? 0 Lion among Men, thou should investigate the happenings in thy kingdom and put down evil wherever it is practised, so righteousness may flourish, man's life be prolonged and the child be revived." Rama makes a Tour of Inspection of his Kingdom hearing the nectar-like words of Narada, Rama was delighted and said to Lakshmana “0 Dear Friend, thou who art faithful to thy vows, go and console that leading brahmin and cause the body of the child to be placed in a jar of oil with precious unguents and fragrant salves so that it is covered and does not suffer decomposition. Act in such a way that the body of the child does not dissolve or decay." Having issued this command to Lakshmana, who was endowed with auspicious marks, the highly illustrious Kakutstha thought of Pushpaka, and said “Come hither!" Conscious of his intention, the golden chariot appeared before him in the same hour and bowing, said to him “U Behold, I am here at thy service, 0 Long-armed Prince! U Listening to the gracious words of Pushpaka, Rama paid obeisance to the great Rishis and ascended the chariot. Armed with his bow, his two quivers and his glittering sword, Raghava left the city in the charge of his two brothers, Saumitri and Bharata, and thereafter that monarch directed his course to the western region which he explored on every side; then he went to the northern region bounded by the Himalayas, but found no one. No trace of evil-doing there; later the eastern region was carefully searched by him and that long-armed Prince, from on high in his chariot, beheld people of pure morals there, as stainless as a mirror. Then he, who causes felicity to the great Rishis, ranged the southern region and, on the side of the Shaivaja Mountain, a vast lake appeared to him, on the banks of which the blessed Raghava beheld an ascetic practicing an extremely rigorous penance, his head hanging downwards. On this that Prince approached the one who had given himself up to rigorous practices and said "Blessed art thou, 0 Ascetic, who art faithful to thy vows ! From what caste art thou sprung, 0 Thou who hast grown old in mortification and who art established in heroism. I am interested in this matter, I, Rama, the son of Dasaratha. What purpose hast thou in view? Is it heaven or some other object? What boon dost thou seek by means of this hard penance? I wish to know what thou desire in performing these austerities, o Ascetic. May prosperity attend thee! Art thou a brahmin ? Art thou an invincible Kshatriya? Art thou a Vaishya, one of the third caste or art thou a Shudra? Answer me truthfully !" Then the ascetic, who was hanging head downwards, thus questioned by Rama, revealed his origin to that Prince born of Dasaratha, the foremost of kings, and the reason why he was practicing penance. Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards, answered "0 Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, 0 Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka." As he was yet speaking, Raghava, drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni's followers, cried out, “Well done! Well done!" overwhelming Rama with praise, and a rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama “Thou hast protected the interests of the Gods, 0 Highly Intelligent Prince, now ask a boon, 0 Beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven!"

[English translation of chapter 73–76 from The Ramayana of Valmiki: Translated by Hari Prasad Shastri. ]

An analytic view of Shambuk tale from Ramayana
Do Vedas support an inferior status towards Shudras?
Is it possible to kill someone by Prayers?
Did Lord Rama follow caste system ?

Stand of Vedas on Shudra

Vedas nowhere support any discrimination or inferior status towards Shudras.

Yajurveda 30/5 says one who is hard working, brave, accomplishes difficult tasks is a Shudra.

Yajurveda 16/27 says Shudra/Nishad involved in architecture & craft work must be respected and regarded.

Atharveda 19/62/1 says I pray to God that O God! Let all Brahmans, Kshatriyas, Vaishyas and Shudras glorify me.

Yajurveda 18/46 says that O God make me so gentle that all Brahmans, Kshatriyas, Vaishyas and Shudras have affection for me.

Rigveda 5/60/5 says There is no one superior or inferior in the Vedas. All are equal just like brothers. All should help each other to attain the pleasures of this as well as the other world.

These are few examples from the Vedas which clearly says that Vedas grant equal status as well as respect to the Shudras. Thus, the Shambuk episode from Ramayana is not in accordance with the teachings of the Vedas.So, its a myth.

Even we get multiple examples from different texts like Ramayana and Upanishads where Shudras progressed to higher Varna through their efforts.

Satyakama Jabali in Chandogya Upanishad became a Rishi due to his qualities.

Is it possible to Kill someone by Prayer?

This is again a very absurd thought that anyone can be killed by prayers. If this is possible then why did not Rama kill Ravana by praying? Why he built a bridge over the ocean? He could have simply killed Ravana by prayers. Why did warrior need to train with weapons? Why did King need to keep large cumbersome forces with high expenses ?

There is no answer to these doubts. So, its a mere nonsense talk which no wise person will believe.

Lord Rama relation with Shudras in Ramayana

There are many examples from Ramayana which prove that Lord Rama enjoyed a healthy relationship with different members of Shudra community.

In Bal Kanda ( 1/37-40 ) of Ramayana Lord Rama enjoyed hospitality of Nishad King Guha and even accepted the food served by him.

In Arayanak Kand (74/7) of Ramayana Lord Rama accepted the half eaten berries from Shabri. Shabri belonged to Bhil/Tribal community.

The testimony of Narada Muni in Bal Kanda 1/16 of Ramayana that Lord Rama is noble, unbiased and affectionate towards everyone.

Moreover searching of Shambuka by Rama with help of Pushpak Viman is again a self contradiction. Its written clearly in Ramayana that Lord Rama returned Pushpak Viman to its original owner Kuber after returning to Ayodhaya. So, this again supports our theory of interpolation in Ramayana.

These examples prove that Lord Rama was a humble, kindhearted person. The episode of Sambuka described in 73 - 76 Sargas of Uttara Kanda clearly contradicts the true image of Lord Rama.

Than what is the truth?

Truth is that in the Vedic age there was no caste system. Only Varna system was in practice. In the middle ages caste system came into practice. Few ignorant priests interpolated the Texts like Ramayana and Manu smriti with verses supporting caste system. These interpolations were done with vested interests.

Neither Vedas support caste system, neither a prayer can kill anyone nor Ramayana supports Caste system.

The main culprit behind the Shambuk episode are interpolations.

Blaming Lord Rama for Shambuk killing is inappropriate and immoral accuse.

# # **Vedic Hymns of Praise, Prayer, and Worship of God**

# # # **1.**

विश्वानि देव सवितर्दुरितानि परासुव । यद् भद्रं तन्न आ सुव ॥१॥
**“O Divine Savitṛ! Remove all our sins and miseries. Grant us that which is good and beneficial.”**

**Meaning:**
O Supreme God—the giver of all happiness, the illuminator of knowledge, the creator of the universe, and the possessor of all glory—please remove all our faults, bad habits, and sorrows. Grant us noble qualities, righteous actions, good nature, happiness, and beneficial resources.

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# # # **2.**

हिरण्यगर्भ: समवर्त्तताग्रे भूतस्य जात: पतिरेकआसीत् । स दाधार पृथिवीं द्यामुतेमां कस्मै देवाय हविषाविधेम ॥२॥
**“In the beginning arose the Golden Source (Hiraṇyagarbha), the one Lord of all that exists. He upholds the earth and the heavens—unto which God shall we offer our devotion?”**

**Meaning:**
Before creation and at its beginning, the self-luminous Supreme Being existed. He created and sustains the sun, moon, stars, and all celestial bodies within Himself. He alone is the Lord of the entire universe and upholds all worlds. We worship that pure, radiant, all-powerful God through disciplined practice and offerings.

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# # # **3.**

य आत्मदा बलदा यस्य विश्व उपासते प्रशिषं यस्यदेवा: । यस्य छायाऽमृतं यस्य मृत्यु: कस्मै देवाय हविषाविधेम ॥३॥
**“He who gives knowledge of the soul and strength, whom all the wise worship, whose command even the gods follow—whose shelter grants immortality and whose neglect leads to suffering—unto which God shall we offer our devotion?”**

**Meaning:**
The Supreme Being is the giver of spiritual knowledge and physical, mental, and social strength. All wise people worship Him and follow His divine law. Taking refuge in Him leads to liberation, while ignoring Him leads to suffering. We worship that pure and powerful God through devotion and discipline.

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# # # **4.**

य: प्राणतो निमिषतो महित्वैक इन्द्राजा जगतोबभूव। य ईशे अस्य द्विपदश्चतुष्पद: कस्मै देवाय हविषाविधेम ॥४॥
**“He who alone is the supreme ruler of all that breathes and does not breathe, who governs all beings—two-footed and four-footed—unto which God shall we offer our devotion?”**

**Meaning:**
The Supreme God alone is the sovereign ruler of both living and non-living creation. He is the creator and master of all beings—humans and animals alike. We worship that divine, all-powerful God through spiritual practice and offerings.

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# # # **5.**

येन द्यौरुग्रा पृथिवी च दृढा येन स्व: स्तभितं येननाक: । यो अन्तरिक्षे रजसो विमान: कस्मै देवाय हविषाविधेम ॥५॥
**“By whom the heavens are established and the earth made firm, who sustains all realms and moves in the vast space—unto which God shall we offer our devotion?”**

**Meaning:**
The Supreme Being sustains the heavens, the earth, and all realms. He governs and pervades the entire universe, maintaining order and harmony. We worship that pure, radiant, and all-powerful God through devotion and disciplined practice.

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# # # **6.**

प्रजापते न त्वदेतान्यन्यो विश्वा जातानि परिता बभूव। यत्कामास्ते जुहुमस्तन्नो अस्तु वयं स्याम पतयोरयीणाम् ॥६॥
**“O Lord of all beings! None other than You encompasses all creation. May our desires be fulfilled through our offerings, and may we become masters of prosperity.”**

**Meaning:**
O Supreme Lord, sustainer of all beings! No one other than You can control all creation. Through our worship, prayer, and disciplined effort, may our noble desires be fulfilled, and may we attain prosperity and well-being.

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# # # **7.**
स नो बन्धुर्जनिता स विधाता धामानि वेद भुवनानिविश्वा। यत्र देवा अमृतमानशाना स्तृतीये धामन्नध्यैरयन्त ॥७॥

**“He is our friend, creator, and sustainer, who knows all worlds and realms. In His refuge, the wise attain immortality and dwell in supreme bliss.”**

**Meaning:**
The Supreme Being is like a true friend and supporter. He is the creator and sustainer of the universe and knows all realms. In His refuge, realized souls attain liberation and enjoy eternal bliss. We worship that Supreme God.

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# # # **8.**

अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानिविद्वान। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम॥८॥
**“O Divine Light! Lead us on the righteous path to prosperity. Remove our sins and guide us with Your wisdom. To You we offer our deepest reverence.”**

**Meaning:**
O Supreme God—source of knowledge and guide on the righteous path—lead us toward truth, wisdom, and prosperity. You know all our actions; remove our sinful tendencies and guide us toward purity. With humility, we offer our prayers, praise, and devotion to You.

- Reproduced by Dr. Vivek Arya
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Max Muller and Vedas

-Swami Prakashanand Saraswati

Max Müller. A paid employee, who translated the Rigved in a demeaning style. The hidden secrets of his life are known through his letter. Here are few of them-

1. Max Müller was a British agent, especially employed (in 1847) to write the translations of the Vedas in such a demeaning way so that the Hindus should lose faith in them. His personal letter to his wife dated December 9, 1867 reveals this fact.

2. He was highly paid for this job. According to the statistical information given on page 214 of the “English Education, 1798-1902” by John William Adamson, printed by Cambridge University Press in 1930, the revised scale of a male teacher was £90 per year and for a woman, £60 in 1853. The present salary of a teacher in London is £14,000 to £36,000 per year, which averages a minimum of at least 200 times increase in the last 146 years. Max Müller was paid £4 per sheet of his writing which comes to £800 of today (1999). This is an incredibly high price for only one sheet of writing. But it’s the general law of business, that the price of a commodity increases with its demand. The British were in such an imperative need to get someone to do this job and Max Müller was the right person, so they paid whatever Max Müller asked for. His enthusiastic letter to his mother dated April 15, 1847 reveals this fact.

3. Max Müller’s letters dated August 25, 1856 and December 16, 1868 reveal the fact that he was desperate to bring Christianity into India so that the religion of the Hindus should be doomed.

His letters also reveal that:

4. He lived in poverty before he was employed by the British, (5) his duplicity in translation was praised by his superiors, and (6) in London, where he lived, there were a lot of orientalists working for the British.

Letters of Max Müller.

“The Life and Letters of Friedrich Max Müller.” First published in 1902 (London and N.Y.). Reprint in 1976 (USA).

1. TO HIS WIFE, OXFORD, December 9, 1867.

“…I feel convinced, though I shall not live to see it, that this edition of mine and the translation of the Veda will hereafter tell to a great extent on the fate of India, and on the growth of millions of souls in that country. It is the root of their religion, and to show them what that root is, I feel sure, the only way of uprooting all that has sprung from it during the last 3,000 years.”

2. TO HIS MOTHER, 5 NEWMAN'S ROW, LINCOLN'S INN FIELDS, April 15, 1847.

“I can yet hardly believe that I have at last got what I have struggled for so long… I am to hand over to the Company, ready for press, fifty sheets each year; for this I have asked £200 a year, £4 a sheet. They have been considering the matter since December, and it was only yesterday that it was officially settled.”

“…In fact, I spent a delightful time, and when I reached London yesterday I found all settled, and I could say and feel, Thank God! Now I must at once send my thanks, and set to work to earn the first £100.”

3. TO CHEVALIER BUNSEN. 55 ST. JOHN STREET, OXFORD, August 25, 1856.

“India is much riper for Christianity than Rome or Greece were at the time of St. Paul. The rotten tree has for some time had artificial supports… For the good of this struggle I should like to lay down my life, or at least to lend my hand to bring about this struggle. Dhulip Singh is much at Court, and is evidently destined to play a political part in India.”

TO THE DUKE OF ARGYLL. OXFORD, December 16, 1868.

“India has been conquered once, but India must be conquered again, and that second conquest should be a conquest by education. Much has been done for education of late, but if the funds were tripled and quadrupled, that would hardly be enough… A new national literature may spring up, impregnated with western ideas, yet retaining its native spirit and character… A new national literature will bring with it a new national life, and new moral vigour. As to religion, that will take care of itself. The missionaries have done far more than they themselves seem to be aware of.”

“The ancient religion of India is doomed, and if Christianity does not step in, whose fault will it be?”

4. (a) FROM THE DIARY OF MAX MÜLLER. PARIS. April 10, 1845.

“I get up early, have breakfast, i.e. bread and butter, no coffee. I stay at home and work till seven, go out and have dinner, come back in an hour and stay at home and work till I go to bed. I must live most economically and avoid every expense not actually necessary. The free lodging is an immense help, for unless one lives in a perfect hole… I have not been to any theatre, except one evening, when I had to pay 2 francs for a cup of chocolate, I thought ‘Never again’.”

(b) TO HIS MOTHER. PARIS, December 23, 1845.

“…instead of taking money from you, my dearest mother, I could have given you some little pleasure. But it was impossible, unless I sacrificed my whole future… I have again had to get 200 francs from Lederhose, and with the money you have just sent shall manage till January or February.”

5. On April 17, 1855, Bunsen wrote to thank Max Müller for an article on his
Outlines.

“You have so thoroughly adopted the English disguise that it will not be easy for any one to suspect you of having written this ‘curious article.’ It especially delights me to see how ingeniously you contrive to say what you announce you do not wish to discuss, i.e. the purport of the theology. In short, we are all of opinion that your cousin was right when she said of you in Paris to Neukomm, that you ought to be in the diplomatic service!”

6. TO HIS MOTHER. September 1, 1847.

“My rooms in London are delightful. In the same house lives Dr. Trithen, an orientalist, whom I knew in Paris, and who was once employed in the Office for Foreign Affairs in St. Petersburg. Then there are a great many other orientalists in London, who are mostly living near me, and we form an oriental colony from all parts of the world… We have a good deal of fun at our cosmopolitan tea-evenings.”

Maxmuller is like God to Communist and Leftist Historians who is role model for them. But for every true Indian he is devil with a wicked pen.

Hanuman ji was not a monkey but a Human being

Hanuman Ji is one of the eminent personalities mentioned in Ramayana. He is represented with a face like monkey and also with a tail. Naturally this doubt will come into mind of an inquisitor.

Did Hanuman Ji really resembled a monkey?

This question is important as many people make mockery of Hanuman Ji by addressing him as ape god.

I started researching about Veer Hanuman in Valmiki Ramayana . I was surprised to learn about the reality. I am putting forward my analysis for the readers.
Hanuman ji belonged to Vanara community. The famous meaning of the word Vanara is Monkey but the literal meaning is one who dwells in the forest and lives on that food that grows in a forest. So, instead of considering him as a monkey why cannot we consider him as a forest dweller? It seems that the word Vanara is misinterpreted. We can also understand this logic with the help of another example. Another name of mountain is Giri and the persons living on the mountain are called as Girijan. So, if Girijan can be mountain dwellers than why cannot Vanara be forest dwellers? Thus, Hanuman ji was Human not a monkey living in forest.
Apart from Hanuman ji Sugariv, Bali all others are portrayed as monkey with a tail. While their wives are portrayed as common women without any tail and monkey like facial appearance. Isn’t it strange that all males of Vanara community resembles monkey while all females resemble Human being. We do not find any species in the whole world with such difference between males and females of same species. So, depicting Hanuman as monkey seems to be a mere imagination of an artist. This, Hanuman ji was a Human not a monkey.

After meeting Hanuman on Rishimukh mountain in Kishkindha Kand of Ramayana Hanuman is depicted by Shri Rama to Lakshmana.
न अन् ऋग्वेद विनीतस्य न अ यजुर्वेद धारिणः |
न अ-साम वेद विदुषः शक्यम् एवम् विभाषितुम् || 4/3/28

Rama says that the person with whom i just talked was well trained in the RigVeda , have enormous power to remember Yajurveda, scholarly knowledge of Samaveda. This type of impressive and heart touching talk is impossible without a scholarly command on Vedic grammar and related texts. Thus, Shri Rama acknowledged that Hanuman ji was an enlightened scholar of the Vedas. Is it possible for any monkey to attain such scholarly treat? No. So, Hanuman ji was a Human being not a Monkey.

In Sundar Kand of Valmiki Ramayana When Hanuman saw Sita in Ashok Vatika. He wanted to converse with Sita. But he was thoughtful.
He says
यदि वाचं प्रदास्यामि द्विजातिरिव संकृताम् रावणं मन्यमाना माम सीता भीता भविष्यति सेमयालोक्य मे रूपम जानकी भाषितं तथा रक्षोमिस्त्रासिता पूर्वं भूयस्त्रासं गमिष्यति ततो जातपरित्रासा शब्दम कुर्यान्मनिस्विनी जानाना माम विशालाक्षी रावणं काम रूपिणम् सुन्दर ३०/१८ , २०
“If I use Sanskrit language like a Brahmin, Sita will get frightened, thinking me as Ravana. Certainly, meaningful words of a human being are to be spoken by me. Otherwise, the virtuous Sita cannot be consoled. Looking at my figure and the language, Sita who was already frightened previously by the demons, will get frightened again." Sundar Kand 30/18–20
This reference proves that Hanuman ji was a scholar in Sanskrit. Is it possible for any monkey to attain such scholarly treat? No. So, Hanuman ji was a Human being not a Monkey.

The most famous doubt regarding Hanuman ji is how he flied over the ocean to reach Lanka. Some considers that he was all powerful and blessed with the powers to fly. Some says that he was possessing a flying machine.Some says he used his tail to fly.
The answer to this query is given by the few shaloks from kishkindha kanda.
मारुतस्य समो वेगे गरुडस्य समो जवे |
अयुतम् योजनानाम् तु गमिष्यामि इति मे मतिः || ४-६७-२७
In this shalok Angad praised Hanuman Ji of his powers and requested him to cross the ocean. Hanuman ji said "I who am a coequal of Air-god in speediness, and of Garuda in fleetness, can traverse (swim) ten-thousand yojanas at a stretch,that is my certitude. This shalok proves that Hanuman ji crossed the ocean by swimming.

There is a Hindi proverb havā sē bātēṁ karanā (हवा से बातें करना) which means anyone who move with so great speed as he is flying in air. Hanuman ji with his power of celibacy crossed the ocean by swimming with high momentum. This lead to a confusion among readers that he was flying rather than swimming.
So, this proves that Hanuman ji was a human being with enormous stamina and strength. He was not a monkey but a human being.

There are several other instances which proves that the other characters of Ramayana like Sugriva, Angad, Jatau, Jamvahan etc were humans. By logic, true interpretations and evidences from authentic resources we can easily reach this conclusion that Hanuman ji was not a monkey but a Human being.

Dr Vivek Arya



(Source: Book Ramayana: Myths and Facts by same author)

**Prayer in the Vedas**

**“Yatra brahma ca kṣatrañca samyañcau carataḥ saha |
Taṁ lokaṁ puṇyaṁ prajñeṣaṁ yatra devāḥ sahāgninā ||”**
— *Yajurveda 20.25*

**Explanation of terms:**

* *Brahma* = knowledge, science, enlightened scholars, knowers of Dharma (righteousness), assemblies of learned spiritual authorities.
* *Kṣatra* = power, the governing class, righteous rulers, assemblies of administrators.
* *Prajñeṣam* = I consider or understand.
* *Deva* = the people, the subjects.
* *Agni* = the Supreme Being, the learned, or sacred acts such as Agnihotra.

Although these Vedic terms are also used in common language, their meanings have often changed. Their true sense becomes clear through proper Vedic interpretation.

**Meaning of the mantra:**
“I regard that land as sacred where knowledge (Brahma) and power (Kṣatra)—that is, the learned class and the governing authorities—work together in harmony, honoring one another and functioning jointly in all matters. And where the people (Devas), along with God, the learned, and righteous actions such as Agnihotra, conduct their lives—meaning where the people are faithful, perform virtuous deeds properly, and support the wise—such a nation alone is truly holy.”

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**“Idaṁ me brahma ca kṣatraṁ cobhe śriyam aśnutām |
Mayi devā dadhatu śriyam uttamāṁ tasyai te svāhā ||”**
— *Yajurveda 32.16*

This is also a prayer.

**Meaning:**
“May both the learned (Brahma) and the governing class (Kṣatra) together enjoy and utilize my resources. May all well-wishing people establish the highest prosperity within me. For that prosperity, I dedicate everything—*Svāhā*.”

*Svāhā* means complete self-offering:

* *Sva* = one’s own wealth or self
* *Āhā* = total surrender
Thus, *Svāhā* signifies the complete dedication of one’s possessions and self.

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Not only in these two mantras, but in many places in the Yajurveda, the cooperation of *Brahma* (knowledge) and *Kṣatra* (power) is emphasized.

Some examples:

* **“Sa na idaṁ brahma kṣatraṁ pātu”** — *Yajurveda 18.38*
“May Brahma and Kṣatra protect us.”
(This statement is repeated in verses 39–43 of the same chapter.)

* **“Somaḥ pavate’smai brahmaṇe’smai kṣatrāya”** — *Yajurveda 7.21*
“The Divine purifies both the learned and the ruling powers.”

* **“Brahmaṇe pinvasva kṣatrāya pinvasva”** — *Yajurveda 38.14*
“O Lord! Nourish and strengthen both knowledge and governance.”

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Another prayer:

**“Sa no bhuvanasya pate prajāpate yasya te upari gṛhā yasya veha |
Asmai brahmaṇe’smai kṣatrāya mahi śarma yaccha svāhā ||”**
— *Yajurveda 18.44*

**Meaning:**
“O Lord of the universe, Prajapati! Whose abodes are above and also here (i.e., who is omnipresent), grant great welfare and protection to both this learned class (Brahma) and this governing class (Kṣatra). Unto You, I offer my complete self—*Svāhā*.”

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**Conclusion:**
The Vedas consistently emphasize the harmonious cooperation between knowledge (Brahma) and power (Kṣatra), along with righteous and aware citizens. Such a society alone is truly prosperous, sacred, and well-ordered.

By Dr Vivek Arya