KRATU 2
1 As usual a lot of copy and paste carried out without any explanation
or expansions or why it is so etc.; if Gandhi is stated to be a freedom
fighter, well it is telling there was someone called Gandhi with an end
card. Then my father may be superior to Gandhi even. All will pass by. When
told how Gandhi became father of the nation then only one will get
attracted. Google will tell only one sentence. But reader must sift and
understand and make others go through and not SCAN A COPY AND PASTE.
2 VISHWADEVAS:
Viśvadeva (विश्वदेव).—(-vaḥ) A Viśvadeva, a deity of a particular
class:
Viśve Devāḥ [Pāṇini’s definition given above]
Gopalakrishnan wrote that “Viswadevatha refers to a collective
group of Vedic deities regarded as the "universal gods" or "all-gods,"
holding a position of considerable importance in the Rig Veda and in Hindu
ritualistic observances. They are generally worshipped together to
represent the totality of divine forces, ensuring that no specific deity is
overlooked.
KR what is the relevance in Rig veda?
मा । वः । एनः । अन्यकृतम् । भुजेम । मा । तत् । कर्म । वसवः । यत् । चयध्वे ।
विश्वस्य । हि । क्षयथ । विश्वदेवाः । स्वयम् । रिपुः । तन्वम् । रिरिषीष्ट ॥
6 51 7
mā | vaḥ | enaḥ | anya-kṛtam | bhujema | mā | tat | karma | vasavaḥ | yat |
cayadhve | viśvasya | hi | kṣayatha | viśva-devāḥ | svayam | ripuḥ | tanvam
| ririṣīṣṭa
“Let us not suffer for the sin committed by another; let us not do that
which, Vasus, you prohibit; you rule universal gods, over the universe; (so
provide that) mine enemy may inflict injury on his own person n.” Rig
Veda 6.51.7 is a mantra requesting protection from the consequences of sins
committed by others and asking the Vasus (deities) to prevent the devotee
from committing forbidden acts, while ensuring enemies suffer for their own
misdeeds. Ṛṣi (sage/seer): ṛjiśvāḥ; Devatā (deity/subject-matter):
viśvedevā:;
R V 10 125 1: अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं
मित्रावरुणोभा बिभर्म्यहमिन्द्राग्नी अहमश्विनोभा ॥
ahaṃ rudrebhir vasubhiś carāmy aham ādityair uta viśvadevaiḥ | aham
mitrāvaruṇobhā bibharmy aham indrāgnī aham aśvinobhā ||
“I proceed with the Rudras, with the Vasus, with the Ādityas, and with the
Viśvedevās; I support both Mitra and Varuṇa, Agni and Indra, and the two
Aśvinṣ”
Details:
Ṛṣi (sage/seer): vāgāmbhṛṇī;
Devatā (deity/subject-matter): vāgāmbhṛṇī;
[WIKIPEDIA WRONGLY QUOTES RV 8TH MANDALA STATING THAT KRATU AND FATHER, IN-
LAW AND 60000 PIGMIS ARE QUOTED IN 8TH MANDALA BUT WHAT IS TRUTH?]
Rig Veda 8.42.3
इमां धियं शिक्षमाणस्य देव क्रतुं दक्षं वरुण सं शिशाधि । ययाति विश्वा दुरिता
तरेम सुतर्माणमधि नावं रुहेम ॥
imāṃ dhiyaṃ śikṣamāṇasya *deva kratuṃ dakṣaṃ* varuṇa saṃ śiśādhi | yayāti
viśvā duritā tarema sutarmāṇam adhi nāvaṃ ruhema ||
“Divine Varuṇa, animate the sacred acts of me engaging in this your
worship; may we ascend thesafe-bearing vessel by which we may cross all
difficulties.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Animate the sacred acts: *kratum dakṣam* = sharpenthe knowledge and power
deva[noun], vocative, singular, masculine“Deva; Hindu deity; king; deity;
Indra; deva [word]; God; Jina*; Viśvedevās; mercury*; natural phenomenon;
gambling.”
kratuṃ < kratum < kratu[noun], accusative, singular, masculine “yajña;
decision; plan; deliberation; intelligence; Kratu; will; kratu [word];
desire; resoluteness; ritual.”
dakṣaṃ < dakṣam < dakṣa[noun], accusative, singular, masculine “Dakṣa;
ability; cock; fitness; will; purpose; disposition; cock.” {KR THAT IS
WHY WE ARE SUPPOSED TO SIFT}
VISHWADEVA IS BRAHMAM AS NIRGUNA AND IN VARIOUS FORMS (THAT IS WHY
3339 GODS ETC) AS SAGUNA. THIS IS EVIDENT FROM 10 125 8 R V NOTES OF ADI
SHANKARA AS SEEN BELOW:
In Rig Veda 10.125.8, it is declared that, I breathe forth like the wind,
giving form to all created worlds. Beyond the heaven, beyond this earth, so
vast am I in greatness.
This depicts the seer of the mantra’s realisation of Brahman. They observe
themselves as that and all as existing within them. They have realised it
as the source of one’s being and all things. It is from Brahman that all
(form) is ‘breathed forth’. Established in the awareness of the Self, one
traces them to their source, where there is no duality such as ‘heaven and
earth’.
The breath being spoken of is not literal, but used as a way of
understanding how the universe appears separate. The meaning of Brahman is
tied to this notion of breath, as the root of the word, ‘brih‘, means “to
expand or breathe”.
The idea of breathing or exhaling as the appearance of form is later found
in the Upanishads. Brihadaranyaka Upanishad 2.4.10 states, As smoke
billows out in all directions from a fire that has been laid with damp
fuel, so is everything breathed out from this great being.
This is the same knowledge whose realisation is conveyed in Rig Veda
10.125.8. Just as the smoke created by the fire is not separate from it,
the world is not separate from the Self or Brahman.In his commentary to
Brihadaranyaka Upanishad 2.4.10, Shankara elaborates, the universe, at the
time of its origin as also prior to it, is nothing but Brahman. As before
the separation of the sparks, smoke, embers and flames, all these are
nothing but fire, and therefore there is but one substance, fire, so it is
reasonable to infer that this universe differentiated into names and forms
is, before its origin, nothing but Pure Intelligence. It is the
undifferentiated universe, prior to name and form, which is nothing but
Brahman, that is the subject of Rig Veda 10.125.8 and Brihadaranyaka
Upanishad 2.4.10. This is the essence of Advaita which all teachings point
to the reality of.
Shankara goes on to say,
The differentiation of forms invariably depends on the manifestation of
their names. Name and form are the limiting adjuncts of the Supreme Self,
of which, when they are differentiated, it is impossible to tell whether
they are identical with or different from It, as is the case with the foam
of water. It is name and form in all their stages that constitute relative
existence. Hence name has been compared to breath. By this statement it is
implied that form too is like breath. This explains the association between
form and breath. The breath and descriptions of creation refer to the
differentiation of name and form or duality, what Shankara calls “relative
existence.” It is relative because it depends on taking duality to be real
and name and form separate from Brahman. When Advaita is realised, one sees
that there is no differentiation and it was merely a projection of the
mind. Therefore, no such creation ever took place in reality. The
Brihadaranyaka Upanishad and Shankara’s Bhashya shine light on Rig Veda
10.125.8. The “created worlds” are the distinctions we imagine which give
the impression of duality being real. Saying, “I breathe forth” these
worlds and my ‘”greatness” is beyond all, means the same as the mahavakyas,
such as ‘I am Brahman’ . It is the recognition that one is no different
from ‘that’, the source of all name and form. In this way, not only does
the mantra contain the truth of Advaita, but also the realisation itself.
AND THESE IDEAS ARE REPEATED IN Vājasaneyi saṃhitā 2, 22.] [Harivaṃśa
11294.] devā daśa smṛtāḥ [Jaṭādhara] in [Varāhamihira’s Bṛhajjātaka S.
44,6.] THUS, VISHWA DEVA IS NOT A GOD AS MENTIONED BY GOPALAKRISHNAN.
VISHWAMITRA, VISHWA MOORTHY, VISHWA DEVA ARE ALL SYMBOLIC.
The Vishvedevas (विश्वेदेवाः, viśve-devāḥ), often translated
as the "All-Gods" or "Universal Gods," are a significant group of deities
in the Rig Veda. Dharmawiki
Vishvedevas and the number 58: and 2 I quoted above AND ALL THOSE HAVE
NOTHING TO DO WITH KRATU RISHI
58 Independent Suktas: In the Rig Veda, besides isolated mantras, there are
fifty-eight (58) independent hymns (suktas) dedicated to the praise of the
Vishvedevas.
Definition: They represent the Vedic gods taken together as a whole, rather
than a single specific deity. They are often invoked together in one group
to ensure no divinity is omitted from a ritual. They are frequently
associated with time and space, making them important to Vedanga Jyotisha
(Vedic astronomy). While they are a group, they are sometimes described in
hymns as being led by Indra. In some instances, the Vishvedevas in the Rig
Veda represent all Devas collectively, whereas, in later Puranic
literature, they are enumerated specifically as a group of ten, often
associated with rituals (Pitra-Karma). The hymns dedicated to them are
scattered throughout the Rig Veda, including in Mandalas 1, 3, 4, 5, 6, 7,
8, and 10.
II GOPALAKRISHNAN:” Ten Specific Deities: While sometimes
representing all gods, they are specifically listed in the Puranas as ten:
Kratu, Daksha, Vasu, Satya, Kala, Kama, Dhrti, Kuru, Shankumatra, and
Vamana.
KR: DHARMAWIKI SHOULD HAVE BEEN READ WELL BEFORE INKING BY GOPALA.
According to the Bhavishya Purana (1.125.12) and the Vishnu Purana, these
ten are specifically identified as:
Kratu (क्रतु)
Daksha (दक्ष)
Vasu (वसु)
Satya (सत्य)
Kala (काल)
Kama (काम)
Dhrti (धृति)
Kuru (कुरु)
Shankumatra (शङ्कुमात्र)
Vamana (वामन)
Details Regarding the Vishvedevas:
*Origin: They are described as the children of Vishva, the daughter of
Daksha Prajapati, and Dharma. [KR: VISHWA DEVAS MEANS DIFFERENT HERE AS
CHILDREN OF VISHWA AND DEVAS ABOVE HUMAN. RIG VEDA VISHWA DEVA IS BRAHMAM
AS PER ADI SHANKARA]*
Role: They are worshipped at the Shraddha ceremony (ancestral rites) and
are meant to be honored daily. [KR THUS CONNECTED TRO SHRADHAM]
Vishvamitra's Curse: In some narratives, such as in the Markandeya Purana,
it is mentioned that the Vishvedevas were cursed by Sage Vishvamitra to be
born on earth as humans, where they were born as the five sons of Draupadi
(the Upapandavas). These are not to be confused with the Dashavatara (ten
avatars) of Lord Vishnu, nor the Dashamahavidya (ten goddesses) of Tantrism.
III Yes, the Kratu Gotra is directly connected to the stars in
ancient Indian astronomy and mythology. The sage Kratu is considered one of
the Saptarishi (seven great sages). Here are the connections: [KR GOPALA
NEVER STATED THE REASONS BUT MADE A CONFUSING STATEMENT AS IF EXCLUSIVE
STAR CONNECTION ONLY TO KRATU; BUT NEITHER REVATI NOR KETU HAVE ANY
MEANINGFUL DEFINITIONS.]
The Star Connection: The seven rishis are identified with the seven main
stars of the Saptarishi constellation, known in Western astronomy as the
Big Dipper (part of Ursa Major).
*Specific Star: Sage Kratu is traditionally identified with the star Dubhe
(Alpha Ursae Majoris).*
Gotra Lineage: The seven sages (sometimes including Agastya as an eighth)
are the ancestors of the various Gotras of Brahmins, with Kratu being one
of the foundational Gotra Rishis.
Role and Legend: Kratu is described as a mind-born son of Brahma
(Manasaputra). He is sometimes associated with the Nakshatra (lunar
mansion) *Revati, which is connected to the Sun,* but he is more popularly
recognized as one of the Saptarishi stars in the Northern sky.
[KR HENCE GOTRA HAS NOTHING TO DO WITH THE 27 STARS OTHER THAN SAPTA
RISHI TRAVELLED THROUGH ALL 27 STARS BY ONE SIDDANTHA ABOUT WHICH (HAVE I
WRITTEN ALREADY?) ELSE WILL WRITE ABOUT IT SOON
K RAJARAM IRS 22326
On Sun, 22 Mar 2026 at 11:58, 'gopala krishnan' via KeralaIyers <
[email protected]> wrote:
> *SAGE KRATU-PART2*
>
> *CONTINUED FROM PART 1*
>
>
> *Sage Kratu appears in Vaivaswatha Manvantara also*
>
> Rishi Kratu was again born in the Vaivaswata Manvantara *because of Lord
> Shiva's boon*.
>
> In this Manvantara he had no family. It is reported that he was born from *the
> hand of Lord Brahma*, whereas other Rishis are described as having been
> born from other parts of the body of Lord Brahma. (Reference –Bhagavat).
>
>
> *Sage Kratu adopts sage Agasthia’s son Idvaaha*
>
> As he has no family and no children in this Manvantara, Kratu adopted
> Agastya’s son, Idhvaaha.
>
> Kratu is considered as one of the Bhargavas. In Matsya Purana it is said
> that his mother's name was *Poulomi*. He is also considered as one of the
> Viswa
> Devas.
>
> Since Viswam Deva is sradha samrakshaka, I thought to get more details
> from *Google search*
>
> Sage Kratu-A Viswam Deva
>
> Viswadevatha refers to a collective group of Vedic deities regarded as
> the "universal gods" or "all-gods," holding a position *of considerable
> importance in the Rig Veda and in Hindu ritualistic observances*. They
> are generally worshipped together to represent the totality of divine
> forces, ensuring that no specific deity is overlooked.
>
> Key aspects of Viswadevatha include:
>
> Vedic Significance: In the Rig Veda, *fifty-eight independent hymns are
> dedicated to them,* and they are often connected with time, space, and
> the maintenance of Cosmic Order (Rita). They are often described in the
> Vedas as having a unique, high number, sometimes enumerated as 3339.
>
> Puranic Origin: According to the Vishnu Purana and Vayu Purana, the
> Vishvedevas were the sons of Vishva (a daughter of Daksha Prajapati) and
> Dharma.
>
> Shraddha Rituals: They are of primary importance in Shraddha ceremonies
> (*rituals
> for departed ancestors).* They are considered Shraddha samrakshakas (guardians
> of Shraddha) and are given the first preference in seating and offerings
> before ancestors are invoked.
>
> Ten Specific Deities: While sometimes representing all gods, they are
> specifically listed in the Puranas as ten: Kratu, Daksha, Vasu, Satya,
> Kala, Kama, Dhrti, Kuru, Shankumatra, and Vamana.
>
> Kratu Gotra
>
> Kratu Gotra refers to a lineage originating from the ancient Vedic Rishi
> Kratu, one of the seven mental sons (Saptarishis) of Lord Brahma. In Vedic
> astrology, this lineage is linked to specific stars—Punarvasu, Chitra,
> Uttarashadha, and Revati—and is used for ancestral identification and
> marriage compatibility, traditionally deemed improper to marry within the
> same Gotra.
>
> *Key Details About Kratu Gotra and Rishi Kratu:*
>
> Astrological Linkage: The Indian Knowledge System Academy blog mentions
> that the Gotra of Kratu is associated with the Nakshatras: Punarvasu,
> Chitra, Uttarashadha, and Revati.
>
> Significance: *Individuals belonging to the Kratu Gotra are believed to
> have a lineage originating from sage Kratu.*
>
> Kratu Gotra individuals typically honour this Vedic rishi to trace their
> lineage back to the progenitor creators.
>
> In Vedic astrology and Hindu tradition, the *Pravara of a Gotra *refers
> to the specific "most excellent" sages who are ancestors of that lineage.
>
> Pravara for Kratu Gotra
>
> Sage Kratu is unique because, although he is one of the original
> Saptarishis (Seven Great Sages), he is often described as having no human
> progeny to carry on his specific name as a standalone major Gotra in the
> same way as Kashyapa or Vasishta.
>
> However, in classifications where Kratu is listed as a Gotra-pravartaka
> (lineage propagator), he typically falls under the Angirasa Gana.
>
> Associated Gana: Angirasa (specifically the Vishnuvruddha group).
>
> Pravara Type: Most lineages associated with this group follow a *Tryarsheya
> (three-sage) Pravara.*
>
> The Sages: While specific regional variations exist, the primary Pravara
> for those in the Kratu lineage under the Angirasa umbrella typically
> includes: Angirasa,Vishnuvruddha,Kratu
>
> Marriage Rules: Because Kratu is part of the Angirasa family, individuals
> in this Gotra cannot marry those from other Gotras sharing the same Pravara
> sages (like Vishnuvruddha) to avoid Sagotra marriage.
>
> Spiritual Archetype: He represents the spirit of sacrifice, devotion, and
> righteousness. *His lineage is often associated with possessing spiritual
> mastery and acting as an "advisor to the gods".*
>
> *Symbolic Significance*
>
> Relationship with Ketu: Some esoteric interpretations link the name
> "Kratu" to an active or enlightened state of the lunar node Ketu,
> representing supreme spiritual power and the Chaitanya (enlightened state)
> of the soul.
>
> Where do we have Kratu Gothra brahmins in India
>
> In India, Kratu Gotra Brahmins are primarily found in *North India*,
> particularly in regions that historically fall under the Pancha-Gauda
> classification (North Indian Brahmin groups). While Sage Kratu is one of
> the original Saptarishis, *this Gotra is considered rare compared to
> major lineages like Bharadwaja or Kashyapa* because tradition often
> describes Kratu as having "no human progeny" (his children being the 60,000
> tiny Valakhilyas).
>
> Primary Regions & Communities
>
> Uttarakhand & Uttar Pradesh: Many lineages trace back to the Kumaon and
> Garhwal hills. Brahmins in these regions often identify with specific
> Rishis of the Saptarishi group, including Kratu.
>
> Rajasthan & Haryana: Some Gaur Brahmins in districts like Sikar
> (Rajasthan) and Gurgaon (Haryana) maintain strict Gotra records that
> include less common lineages.
>
> Gujarat: Communities such as the Audichya or Nagar Brahmins occasionally
> list Kratu as an ancestral Rishi in their exhaustive Gotra-Pravara
> registries.
>
> *South India (Andhra Pradesh, Telangana, Tamil Nadu):* Among Telugu and
> Tamil Brahmins, Kratu Gotra is exceptionally rare.
>
> Most South Indian Brahmins belong to the Pancha-Dravida group, where *Kratu
> is more often invoked during Sandhyavandanam (daily prayers) as one of the
> Saptarishis rather than as a primary family Gotra. *
>
> *Identification & Surnames*
>
> Because Gotra is a lineage (not a surname), Brahmins of this Gotra can
> carry various common surnames depending on their region:
>
> *North India: Sharma, Pandey, Tiwari, or Bhatt.*
>
> Odisha: Surnames like *Panda, Dash, or Rath* may occasionally belong to
> this lineage within the *Utkala Brahmin community. *
>
> Why it is difficult to find
>
> The scarcity of the Kratu Gotra is due to the Vedic myth that Sage Kratu
> did not have regular earthly children, *leading many families who might
> have originated from his spiritual lineage to eventually merge into broader
> groups like the Angirasa or Vishnuvruddha Ganas* over thousands of years.
> The Valakhilyas- children of sage Kratu- Addition
>
> In *the Puranas and the Mahabharata*, Sage Kratu and his wife (Kriya or
> Sannati) are said to have 60,000 children known as the Valakhilyas. These
> celestial sages are famously described as being the size of a thumb (pigmy
> sages), yet they possessed immense spiritual power and were as resplendent
> as the sun's rays.
>
> 2. Spiritual Lineage vs. Physical Stature
>
> Celestial vs. Human: The Valakhilyas are considered celestial beings
> (guardians of the Sun's chariot) and practiced strict celibacy
> (Brahmacharya). They are not considered the biological ancestors of
> modern humans in a physical sense.
>
> Summary: While the "sons" of Sage Kratu are described as thumb-sized in
> scripture, this is a symbolic or celestial attribute. *The human
> descendants of this Gotra have normal physical statures like any other
> community.*
>
> Adoption & Propagation: According to the Matsya Purana because Sage
> Kratu's celestial sons did not have earthly progeny, he adopted Idhmavaha
> (the son of Sage Agastya) to continue his lineage in the human world.
>
> The Gotra System: Modern Brahmins belonging to the Kratu Gotra trace their
> spiritual and patrilineal heritage to *Sage Kratu through this adopted
> line* or through the broader Angirasa or Agastya Ganas.
>
> Idhmavaha- Kratu’s adopted son in Vaivaswatha manvantara- Details .
>
> Idhmavāha also known as *Tridasyu or Dṛḍhasyu,* is a figure from Hindu
> mythology, specifically renowned as the *son of the great sage Agastya
> and his wife Lopāmudrā*. He is featured in narratives within the
> Mahābhārata and various Puranas.
>
> Here are the detailed aspects of Idhmavāha:
>
> Birth and Background
>
> Parents: Son of Sage Agastya and Princess Lopāmudrā.
>
> The Choice of Son: Before his birth, Sage Agastya asked Lopāmudrā to
> choose between having 1,000 ordinary sons, 100 sons of high ability, 10
> sons with the worth of 100, or a single son with the wisdom and power of
> 1,000 sons. Lopāmudrā chose the latter—a single, noble, and extraordinary
> son.
>
> Long Gestation: *Tridasyu remained in his mother’s womb for seven years
> before being born.*
>
> Birth Accomplishment: He began to recite the Vedas from the very moment of
> his birth.
>
> *Significance of the Name "Idhmavāha"*
>
> Meaning: The name Idhmavāha means "one who carries firewood" (Idhma =
> sacrificial fuel/twigs; vāha = carrier/bringer).
>
> Reason: As he grew up, he was tasked with bringing small pieces of
> firewood to feed the sacred fire for his father’s daily homa (sacrifice).
>
> Key Characteristics and Role
>
> Drdhasyu: Another name for him is Drdhasyu, and he was known for being a
> celebrated poet.
>
> Dedications to Dharma: Idhmavāha is often portrayed as an example of an
> obedient and knowledgeable son dedicated to the spiritual pursuits of his
> parents.
>
> Vedic Knowledge: He is highly recognized in the stories as a highly
> knowledgeable person in the Vedas and Upanishads.
>
> A natural doubt arise under what condition such a precious child was
> given by sage Agasthya for adoption by sage Kratu
>
> Google search give the following information
>
> In most major Hindu scriptural traditions, *Idhmavaha (Drdhasyu) is
> recognized as the only son of Sage Agastya and Lopamudra. *
>
> Key Context
>
> The Single Son Tradition: Most sources, including the Rigveda and major
> Puranas, focus exclusively on Idhmavaha because his birth fulfilled the
> specific spiritual purpose of redeeming Agastya's ancestors from a curse.
>
> The River Kaveri: In South Indian tradition*, Lopamudra herself is said
> to have transformed into the Kaveri River to serve humanity, which is often
> viewed as her "other" lasting legacy beyond her son. *
>
> Conclusion: Agastya did not have other children later in the sense of a
> traditional growing family; his singular focus remained on his ascetic
> duties and the preservation of Vedic knowledge through his one "precious"
> son given in adoption to sage Kratu
>
> *I will continue in next posting*
>
>
>
> *Posted by R Gopalakrishnan compiling information from websites and
> Gopalakrishnan. 22-3-2026*
>
>
>
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