Sorry friends, If continue any more responses to Mr. Rajaram, I am 100% sure
it will make me loose mental peace and result in calling me with ugly Tamil
words by the civilized Mr. Rajaram.
I just responded because he wrote- I was never an ITS. Nothing more. Let Mr.
Rajaram write whatever about my postings in PAGES. I am
ignoring.Gopalakrishnan.
On Monday, 23 March 2026 at 07:48:13 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
Vālakhilya
What is KhilaSuktas? 8th mandala 48 to 59about 49 verses were insertions as
done by valkhilaya or Balakkhilaya who arenot spoken anywhere in main Veda
Vedangas but in puranas only and inmahabharatha Anusasana parva which is not
the ancient verses but trickscommitted by some. Original rig vedam will not
have the mention of any Khilayassukta Gopala Krishnan might beenlightened by
his dharmawiki reports which also adds these informations. Thereare no
supporting back up. KRajaram IRS 23326
Now puranic details and no original Rigvedam will reflectit all.
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Vālakhilya (वालखिल्य).—Thename of a saṃhitā imparted by Bāṣkali to Bālāyani and
others.*1b)
A class of seers, 60,000 in number, born of Kratu:1 advisedCitraratha, who fell
to the ground to gather Kauśika's bones to throw them intothe Sarasvatī and get
redemption;2
They go in front of the Sun from his rise to his setting,singing his glory;
{Kratu -revati and sun} 3
live on air; sagesby tapas; authors of certain saṃhitas; live inBrahmaloka; 4
Ṛṣis by tapas .5
Of the category of Sāvarna; 6
were born out of kuśa grass and endowed with all powers invāruṇi yajña; 7
Puṇyā and Sumatī are younger sisters of.8
1) Bhāgavata-purāṇa III. 12. 43; IV. 1. 39; V. 21. 17;Brahmāṇḍa-purāṇa I. 2.
27; Viṣṇu-purāṇa I. 10. 11; II. 10. 22.
2) Bhāgavata-purāṇa VI. 8. 40.
3) Ib. XII. 11. 49; Brahmāṇḍa-purāṇa II. 11. 37; 21. 115;23. 28 and 49,
Matsya-purāṇa 126. 28; Vāyu-purāṇa 2. 27; 23. 159; 28. 31; 50.168; 52. 26 and
49; 54. 8; 55. 41; 59. 91.
4) Brahmāṇḍa-purāṇa II. 25. 4; 26. 43; 32. 99; 35. 71 and94; III. 1. 55; 15.
16; IV. 2. 216.
5) Matsya-purāṇa 126. 45; 145. 93; 200. 8.
6) Vāyu-purāṇa 61. 62, 84.
7) Ib. 65. 55; 101-213.
8) Ib. 28. 33.
Sage Kaśyapa was engaged in performing a sacrifice with adesire to get a
valorous child. The Vālakhilya group of sages, whose height wasnot more than a
human thumb, were making herculean efforts to carry a twig of afig tree to the
sacrifice. Indra, the chief of gods, laughed at this comicalscene. Enraged at
this mockery of Indra, Vālakhilya sages started anothersacrifice with the
intention of producing another character equal to Indra.Afraid of their
ambition, Indra went and begged Kaśyapa to sooth the anger ofVālakhilya
ascetics. Accordingly, Kaśyapa pacified the sages. In return, theyoffered him
the fruits of the sacrifice.
Vālakhilya (वालखिल्य)refers to the sons of Kratu and Saṃtati: one of the
twenty-four daughters ofDakṣa and Prasūti, according to the Vaṃśa
(‘genealogical description’) of the10th century Saurapurāṇa: one of the various
Upapurāṇas depictingŚaivism.—Accordingly, Ākūti was married to Ruci and Prasūti
to Dakṣa. Dakṣaproduced in Prasūti twenty-four daughters. [...] [Saṃtati
(Santati) was givento Kratu.]. Kratu and Saṃtati gave birth to sixty-thousand
Vālakhilyas.
2) Vālakhilya (वालखिल्य)refers to thumb-sized sages born from Prajāpati’s
semen, according to theSaurapurāṇa.—The Vālakhilyas are mythical sages. The
myth of the origin of theVālakhilyas is referred to in the Saurapurāṇa 59.54-60.
The origin of the Vālakhilyas is stated in the Saurapurāṇathus:—
“At thetime of the wedding of Śiva and Pārvatī, the daughter of the King of
mountainscame to the marriage altar (vedī). She looked extremely beautiful and
seeingher amorous form Prajāpati’s semen (śukra) was immediately discharged
likewater from the broken jar. Prajāpati rubbed the fallen Semen with his
feetwhile Śiva was perceiving the action. Then Śiva told the former not to do
likethat but ordered him to offer the semen to the fire. Prajāpati taking
thosesemen by his left hand offered to the fire as oblations. Those
oblationsreached Savitṛ and became lusturous Vālakhilyas 8800 in number. These
austeresages living in chastity became thumb-sized. They became the followers
of thesun. They lived on the rays of the sun and were like the fir”.
Vālakhilya (वालखिल्य).—1See बालखिल्य(bālakhilya); Rām.3.6.2.
2) (lya) [plural] Name of a class of Ṛṣis of the size of athumb (sixty thousand
were produced from Brahmā’s body and surround the chariotof the sun),
[Taittirīya-āraṇyaka; Mahābhārata; Kāvya literature] etc.
3) Vālakhilyā (वालखिल्या):—[fromvālakhilya] f. Name of a [particular] kind of
brick, [Śatapatha-brāhmaṇa]
The Valakhilya hymnsare 11 supplementary hymns (Khila Suktas) inserted into the
eighth Mandala(hymns 49–59) of the Rigveda. Attributed to thumb-sized sages who
protect theSun’s chariot, these verses primarily praise Indra, along with Agni
and Soma.Though considered later additions, they are part of the ancient Vedic
Mantraperiod. Dharmawiki ]Gopala says google gave it Dharma wiki
isreflected in Google }
The Khila (or KhilaSuktas) are a collection of supplementary hymns appendedto
the original Rigveda Samhita, essentially “fillers” or Later
additionsrepresenting later Vedic thought, these hymns are not part of
theoriginal Vedas (the four vedas). These hymns often dealing with practical
lifeconcerns like prosperity (Sri Suktam) or sin removal, compiled after the
mainten Mandalas but accepted as Later Vedic Supplement or Thought, found
inversions like the Shakala and Baskala recensions, and are considered
importantin various ancient tradition for bridging Vedic and Classical Sanskrit
periods.
Concept of Khila
Meaning: “Khila” means“space not filled,” a supplement or insertion.
Khila Section: It’s found in the supplementary Khila partof the Rigveda, not in
the original part of the rigveda or the four vedas
Content: They coverworldly needs, aiming for prosperity, health, and overcoming
negative fortune,unlike some core Rigvedic hymns focused more on cosmic deities.
Examples:Famous Khilas include the Sri Suktam (for prosperity), Shiva Sankalpa
Suktam,and Pavamana Khila Suktam.
KR NONE OF THESUKTAM WE RECITE ARE FROM RIG VEDAM
Khila Suktas Philosophy >
Khila Suktas are supplementary hymns added to the RigvedicThought, serving as
‘fillers’ (khila means space) to keep the ancient textrelevant and address
worldly needs, focusing on material and inner prosperity,security, and harmony,
with the Sri Sukta (for wealth/Lakshmi) and PurushaSukta (cosmic being) being
prime examples, bridging mundane life with spiritualgoals. Their philosophy
emphasizes that worldly well-being is a necessaryfoundation for inner spiritual
growth, using divine grace to attract abundanceand remove negativity for a
joyful life.
Philosophical Definition.
“Khila” means “space not filled,” a supplement orinsertion.
Khila Suktas in the vedas
Khila Suktas or hymns are not original part ofthe Vedas (the four vedas). Khila
Suktas are the Later additions representinglater Vedic Hymns, supplement or
thought, these hymns are not part of theoriginal Vedas (the four vedas).
Khila Suktas in the Upanihad
Khila Suktas are not the part of the upanishadsor not present in the Upanishad.
Khila Suktas in Ancient Scriptures.
Origin: While later additions, they areconsidered part of the Mantra period and
were composed by seers latercompilation of the Rigveda itself, often found in
the supplement hymns of tenthMandala’s end or separate collections.
Variations: Different traditions (Shakala, Baskala) havedifferent collections,
with editions by Max Müller, T. Aufrecht, andSatavalekar standardizing parts of
them. {WEST GIFT?}
Famous Khila Suktas[3]
Sauparna Sukta (सौपर्ण-सूक्तम्):Suktas 2 to 12 in adhyaya 1, i.e., 11 suktas
constitute the Sauparna Sukta.Rshi Taarkshya Suparna is the mantra drastha
hence these suktas are calledSauparna suktas. It is also called
Suparna-adhyaya. Of the eleven suktas, tensuktas contain the stuti for Ashvini
devatas.
Shri Sukta (श्री-सूक्तम्): A very famous sukta it isreferred in many
Shrautasutras and Agni Purana. During Lakshmi Puja and DurgaPuja this sukta is
recited.
Valakhilya Sukta (वालखिल्य-सूक्तम्):Suktas 1 to 8 in Adhyaya 3 constitute the
Valakhilya sukta. They correspond to11 suktas, 80 mantras in Mandala 8 (Suktas
49-59) of the Rigveda. Of these 11suktas the first eight suktas are said to be
the Khila suktas. The mantradrashtas for these 8 suktas belong to Kanva clan.
They are Praskanva, Pushitgu,Srshtigu, Aayu, Medhya, Matarishva, Krsha and
Prshadhra. Devata for most ofthese mantras is Indra. Mantra drashtas of these
Valakhilya suktas are said tobe very radiant rshis in the Brhaddevata (6.84-86).
Pavamani Sukta (पावमानि-सूक्तम्):This sukta is related to Pavamana Soma. All
kinds of diseases, sorrows, painsetc are removed by worshiping and chanting
this stuti.
Brahma Sukta (ब्रह्म-सूक्तम्): Theten mantras of this sukta describe about
Brahma and Surya.
Ratri Sukta (रात्रि-सूक्तम्):Four mantras of this sukta describe about night
time (ratri).
Krtya Sukta (कृत्या-सूक्तम्): Theforty mantras of this sukta describe the
enchantment spells of various kinds.
Shivasankalpa Sukta (शिवसंङ्कल्प-सूक्तम्): Thetwenty-eight mantras are recited
to obtain purity of the mind. A few of thesemantras are present in the
Yajurveda Adhyaya 24.
Sanjnana Sukta (संज्ञान-सूक्तम्): Thefive mantras of this sukta is a stuti
describing unity and collectiveness.
The Khila Suktas (Samskrit : खिलसूक्तानि) area collection of mantras of the
Rigveda, recorded in the Shakala shakha. Theyare late additions to the text of
the Rigveda, but still belong to the"Mantra" period of Vedic times.[1] Many
scholars have referred to thenumber of suktas while a few mention the number of
mantras as ninety-eight.
The Rigveda samhita has according to Shakala Shaka 1017mantras. Shakala samhita
is well known, widely referred and a definite form ofthe five shakas that are
said to exist according to Charanavyuha. The othershakas did not differ much
from Shakala except an omission or addition ofcertain suktas along with
rearrangement. The additional mantras are calledKhilani or Khila Suktas which
have traditionally come down even though theycannot be attributed to any shaka
and it is customary to publish them as a supplementto the Rigveda.[2]
G. Buhler was the first to unearth the Khila suktas fromthe old manuscripts of
Rigveda written in ancient Kashmiri Pandu lipi. Thesesuktas were compiled after
the 10th mandala. According to Max Muller, thenumber of Khila suktas are 32,
while Aufrecht put them as 25. Pt. Satvalekarhas included 32 khila-suktas in
his edition of the Rigveda samhita. Shri.Chintamani Ganesh Kashikar published
an edition where he placed 86 Suktas infive adhyayas along with the different
versions.[3] {DHARMA WIKI}
KR Unaware ofthese Gopala writes un authorized facts Karka kasadara
katrapin nirkkaadarkkuth thaga
K R IRS 23326
On Mon, 23 Mar 2026 at 11:51, 'gopala krishnan' via Thatha_Patty
<[email protected]> wrote:
SAGEKRATU-PART 3
Continuingfrom part 2
Whether other Hinducommunities have Krathu Gotra?
In Hindu society, Kratu Gotra is primarily found amongBrahmin communities, but
it is not exclusively limited to them.
While Sage Kratu is one of the original Saptarishis from whommany lineages
evolved, hisspecific Gotra is considered rare across all communities due to the
traditionalbelief that his celestial children did not produce human
descendants,leading his lineage to merge with other families like Agastya or
Angirasa.
Presence in OtherCommunities
Kshatriyas & Vaishyas: Historically, many Kshatriya(warrior) and Vaishya
(merchant) communities adopted the Gotra system of theSaptarishis, including
Kratu, as a form of "Sanskritisation" to tracetheir lineage back to Vedic sages.
Regional Variations:
In North India, the Gotrasystem is more strictly followed across various castes
to prevent Sagotra (same-lineage)marriages.
In South India(specifically among Telugu communities like Kapu and Kamma), many
familiesidentify with Rishi Gotras for ritual purposes, although these are
sometimes viewedas spiritual or "Guru" lineages rather than strict biological
ones.
Spiritual Adoption: Some non-Brahmin groups may haveadopted the Kratu Gotra
through a Guru-Shishya parampara (teacher-studenttradition), where a disciple
takes the Gotra of their spiritual master.
General Context forNon-Brahmins
Standard Surnames: Families with surnames like Kratu or Pathak in the North
maysometimes claim this lineage.
Substitute Gotra: It is a common tradition that if a person does not know their
specific Gotra, they may use KashyapaGotra (as Kashyapa is the father of all
living beings) or the Gotra of theirfamily priest during religious ceremonies.
Agastya - Kratu Unified Lineage
According to specific Vedic traditions like the MatsyaPurana, because Maharshi
Kratu was childless, he adopted Idhmavaha, the son ofSage Agastya. This unified
the two lineages. For families following thistradition, the Pravara is:
Agastya. Mahendra. Mayobhuva.
My note- In the bottom of Google search there is a line- AI responses may
include mistakes.
Are Kratu Gothrabrahmins appear dwarfs?
No, Kratu Gotra Brahmins are not physically dwarfs.
The idea that they might be originates from a literalinterpretation of Hindu
mythology regarding the children of Sage Kratu.
1. The Myth of theValakhilyas
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 arefamously described as being the size of a thumb (pigmy sages), yet
theypossessed 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'schariot) and practiced strict celibacy (Brahmacharya). They are not
considered thebiological ancestors of modern humans in a physical sense.
Adoption & Propagation: According to the Matsya Puranaand Wikipedia, because
Sage Kratu's celestial sons did not have earthlyprogeny, he adopted Idhmavaha
(the son of Sage Agastya) to continue his lineagein the human world.
The Gotra System: Modern Brahmins belonging to the KratuGotra trace their
spiritual and patrilineal heritage to Sage Kratu through thisadopted line or
through the broaderAngirasa or Agastya Ganas.
Summary: While the "sons" of Sage Kratu aredescribed as thumb-sized in
scripture, this is a symbolic or celestialattribute. The human descendants of
this Gotra have normal physical statureslike any other community.
What was the necessityto have Valakhilyas in heaven?
The presence of the Valakhilyas in heavenly realms andspecifically within the
Surya Mandala (solar region) is described as a cosmic necessity for maintaining
thesafety and order of the universe.
Their primary roles and the "necessity" of theirpresence are as follows:
1. Protection from SolarHeat
The Valakhilyas are believed to act as a celestial shield forthe world.
Absorption of Intensity: They travel in front of the SunGod's chariot to absorb
the excess heat and radiation emitted by the Sun.
Symbolic Ozone Layer: Modern interpretations oftencompare their role to the
ozone layer, suggesting they prevent the Earth andits inhabitants from being
scorched by harmful ultraviolet rays.
Guarding the Sun
They are designated as the protectors and companions of theSun.
Combating Demons: The Sun is said to face dailybattles with demons called
Mandokarunars. The Valakhilyas stand beside Surya toensure his survival and the
continuous journey of the day.
Ritualistic Support: They offer constant prayers andVedic hymns (theValakhilya
hymns of the Rig Veda) to sustain the Sun's energy andpower.
3. MaintainingUniversal Truth (Dharma)
The Mahabharata statesthat the stability of the entire world depends on the
severe penance (tapas)performed by these 60,000 thumb-sized sages.
Cosmic Order: Their presence in the solar and lunar regionsupholds the Truth
upon which the world stands firm.
A Check on Divine Pride
Their interactions with other deities, particularly Indra,served as a necessary
moral check.
Humble Power: When Indra mocked their small sizeduring a sacrifice, the
Valakhilyas performed a penance so powerful it led tothe birth of Garuda, who
eventually humbled Indra by stealing the Amrita.
FEW VALAKHILYA HYMNS IN RIG VEDA SEARCHED FROM GOOGLE IN ORIGINAL SANSKRITFORM
The Valakhilya hymns are a collection of 11 hymns (suktas 49–59)in the 8th
Mandala of the Rigveda, often considered a later addition orappendix (khila) to
the main text. They are primarily dedicated to Indra, with others praising the
Asvinsand Agni, and are considered sacred remnants of a lost Shakha (recension)
ofthe Rigveda.
Below are verses fromtwo of the Valakhilya hymns in Sanskrit (Devanagari) along
with English translations.
1. Valakhilya Hymn 1 (Rigveda 8.49.1)
This hymn is addressed to Indra.
Sanskrit:
**अ॒नानु॑दं॒ वरे॑ण्यं॒ भवा॑ सु॒तेषु॑ नो गिर॒ इन्द्र॒ सं य॑यि।
आ स॒हस्रे॑ण॒ शति॑ना॒ परा॑वत॒ इन्द्र॒ वाजे॑भिरि॒हा ग॑हि॥
Transliteration:
Anānudaṃ vareṇyaṃ bhavā suteṣu no gira indra saṃ yayī |
Ā sahasreṇa śatinā parāvata indra vājebhirihā gahi ||
Translation (Griffith):
"Unbending and desirable, O Indra, be among us, andbring together our songs [of
praise] at the pressing of the Soma. Come hither,Indra, from far away, with a
thousand or a hundred kinds of treasures."
2. Valakhilya Hymn 2 (Rigveda 8.50.1)
Also addressed to Indra, praising his strength.
Sanskrit:
**इ॒न्द्रं विश्वा॑ अवीवृधन्त्स॒मुद्रे॑व स॒तय॑:।
स॒खा स॒ख्ये अपे॑त॒वे॥
Transliteration:
Indraṃ viśvā avīvṛdhantsamudreva satayaḥ |
Sakhā sakhye apetave ||
Translation:
"All [people] have magnified Indra, as rivers [swell]the ocean, [as] a friend
[supports] a friend in his need."
Contextual Notes
Significance: These hymns are unique in their style and areoften associated
with the Valakhilya Rishis—60,000 tiny sages who protecthumanity by surrounding
the Sun.
Authorship: The majority of these hymns are attributed to theKanva family of
seers, and they frequently celebrate "Praskanva'sGift," a reward given by a
hero named Dasyave-vrka.
Recension: While not included in some editions, they arerecognized as part of
the 1028 total hymns of the Rigveda (1017 main + 11Valakhilya).
My note- Our respected member Mr. Rajaram, former IRS had mocked in aresponse
today about Google search Engine. It is pathetic, HE UNDERESTIMATED GOOGLE.
Justfor that I got the Sanskrit verses of RigVeda.
Whether these valakhilyashave death or they are immortal?
The Valakhilyas occupy a unique middle ground: they are not Chiranjivis
(theeight specific immortals like Hanuman or Vyasa who live until the end of
theworld), but they possess a form of celestial longevity that farexceeds human
life.
1. Their Lifespan and Nature
Ageless Sages: The Valakhilyas are described as havingsurvived for thousands of
years through intense penance (tapas). They do not die of "natural causes" like
age or diseasebecause they survive solely on air and solar energy.
The Manvantara Cycle: Like other deities and Rishis,their "death" is tied to
the cosmic calendar. At the end of aManvantara (a vast cycle of time), the
current administrative gods and sagestypically leave their posts to be replaced
in the next cycle.
Fragility vs. Power: Despite their immense spiritualpower (enough to threaten
Indra's position), they are often depicted as physically vulnerable, such as
when they were nearly crushed whenGaruda broke the branch they were hanging
from.
2. Why they aren't"Chiranjivis"
The Eight Chiranjivis are specific individuals (likeAshwatthama, Hanuman, and
Vibhishana) who have received direct boons to remainon Earth until the end of
the current Kali Yuga. The Valakhilyas are acollective group of 60,000
celestial beings whose existence is tied to theirfunction as protectors of the
Sun.
3. Symbolic Immortality
In some philosophicalinterpretations, they are seen as metaphors for eternal
energy fields (like theEarth's magnetic lines) or as the unfailing guardians of
truth. In this sense, as long as the Sunexists, the Valakhilyas exist.
Summary: They are celestially immortal for the duration ofthe current cosmic
era but are not among the "Eight Immortals" whospecifically walk the Earth
today.
The specific curse Valakhilyas placed on Indra, and Garuda saved themout of
consequences
The birth of Garuda and his legendary power were directlycaused by a conflict
between Indra and the Valakhilya rishis.
The Curse of theValakhilyas
The story begins with a grand Yajna performed by Sage Kashyapa. To support
theritual, both Indra andthe 60,000 tiny Valakhilyaswere asked to collect
firewood.
Indra's Mockery: While Indra easily carried entire logs, thethumb-sized
Valakhilyas struggled to carry small twigs and wood chips. Seeingthem fall into
a puddle, Indralaughed at them in a display of arrogance.
The Sacrifice for a"New Indra":
Offended by theinsult, the Valakhilyas began a separate penance to create a
new Indra whowould be far more powerful and eventually slay or overthrow the
current King of Gods.
The Compromise: Terrified, Indra sought help from his father,Kashyapa.
Kashyapanegotiated with the sages, convincing them that instead of a new King
of Gods(which would disrupt Brahma's order), the child of their penance should
becomethe Indra (King) of Birds.
This child was born to Kashyapa's wife, Vinata, as Garuda.
How Garuda Saved theSages
Years later, during his quest to steal the Amrita (nectar ofimmortality) to
free his mother from slavery, Garuda inadvertently encounteredthe Valakhilyas
again.
The Broken Branch: Garuda landed on a massive banyan tree torest. Under his
immense weight, a hundred-yojana-long branch snapped.
A Heroic Feat: He noticed too late that the 60,000 Valakhilyas were hanging
upside down from that verybranch, performing penance. To save them from falling
and being crushed, Garuda caught the massivebranch in his beak while still
holding an elephant and a tortoise in his claws.
Earning the Name"Garuda": Heflew for miles, refusing to drop the branch until
he could find a safe,uninhabited place for the sages. Amazed by his strength
and his care for theirsafety, the sages bestowed upon him the name Garuda,
meaning "the bearerof heavy weight".
I will continue innext posting.
Compiled and posted byR. Gopalakrishnan from websites and Google search.
23-3-2026
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