On horse I could see remarkable information at one place. Incidentally The
horse in India was not believed by many western sanskrit literature authors
and the Indologists. Wendy Doniger In Hindu had written that HORSE was
known to Indians only from Europe after 1500BCE. She was not
reconciled with the epics Ramayanam and Mahabharatyham on horses and
chariots. In response there is a research paper from a young student who
brought out so dexterously why horses were here as well as how it could
have been seen in Europe long after 8000 years. The evolution theory of MR
G might interest the west but never ever the Vedic followers of India , had
they read the evolution in sanskrit and many literatures written in
English.
Asva (HORSE) in the `Rgveda
The horse (Asva), proponents have viewed the animal as the chief
instrument of the early Indo-Europeans’ victory
over non-Indo-Europeans across much of Eurasia: to Wendy Doniger (1981:
239), for instance, the quadruped was “the supreme symbol of the victorious
Indo-Europeans [...] whose domestication enabledthe Indo-Aryans to conquer
the Indo-European world”. In particular, the said Indo-Europeans are
thought to have introduced the horse into India around 1500 BCE and used
its speed to crushing advantage in order to subdue the native, ox-driven
populations; some versions of the scenario include among the latter the
Harappan civilization (2600–1900 BCE), from which the horse is allegedly
absent, and which therefore must be pre-Vedic and non-Aryan. By contrast, the
`Rgveda, a “horse-centred” text, reflects a “horse-centred culture” since
the word Asva or its synonyms (such as arvat, atya, Haya, sapti, våjin,
etc.) occur hundreds of times. Altogether, there can be no doubt,
2 The absence of horse remains and of depictions in the Indus
civilization
has been contested. Suffice it to say here that experts have identified
horse (also wild and domesticated ass) remains from the Neolithic to the
early second millennium BCE in the subcontinent at a dozen sites or so, and
that such remains continued to be identified afterwards, with no more than
a slight gradual increase, and with few depictions of the animal until the
Mauryan age.
3 To begin with, it would be absurd to take the numbers of horses
mentioned in the hymns at face value, as some scholars propose to do when
they encounter, for instance, references to “four hundred mares”
(8.55.3).{KR ALL QUOTED FROM RIG VEDAM) When a hymn (2.18.4–6) invokes
Indra, asking him to come to the poet or the sacrifice with two, four, six,
eight, 10 horses, then 20, 30, and so on up to 100 horses, are we to
understand that Aryans commonly or ever yoked such numbers of horses to
their chariots?
4 There is no dispute on the cosmic symbolism of the `Rgvedic horse, who
emerges from the sea in the `Rgveda (1.163.1) and in the Puranic myth of
the churning of the ocean, which produced “Uchchaihshravas”, a divine
seven-headed horse; the horse as a symbol for the sun is also well
understood (1.163, etc.). But there is muchmore to the Vedic symbolism of
the horse.
5 As early as 1912–14, a decade before the discovery of the Indus
civilization, and thus long before the controversy over the “Harappan
horse”, Sri Aurobindo in his study of the `Rgveda and the Upanishads
concluded that “the word ashva must originally have implied strength or
speed or both before it came to be applied to a horse” (Aurobindo 2001:
277). More specifically: The cow and horse, “Gou and Asva”, are constantly
associated. Usha, the Dawn, is described as Gomati ashvavati; Dawn gives to
the sacrificer horses and cows. As applied to the physical dawn [1.48.2,
1.92.14] Gomati means accompanied by or bringing the rays of light and is
an image of the dawn of illumination in the human mind. Therefore,
ashvavati also cannot refer merely to the physical steed; it must have a
psychological significance as well. A study of the Vedic horse led me to
the conclusion that “Gou and Asva” represent the two companion ideas of Light
and Energy, Consciousness and Force (Aurobindo [1914-1920] 1998: 44).
6 Were we to accept a literalist reading, we would have to describe Ushas,
the Dawn, as full of or “rich in cows and horses” (1.92.14) , a rather
jejune statement, but one made unhesitatingly bymost translators of the
`Rgveda to this day. If, on the other hand, the Vedic poet meant to praise
Dawn as “rich in light and energy,” the verse takes on a wholly different
and much likelier significance. Similarly, should the Dawn be invoked as
the “mother of cows” (måtå gavåm, 4.52.2) or the “mother of light”? Should
she be prayed to “Establish in us a mass of cows and of horses” (1.48.12 )
or a “mass of light and energy”? Surely, it is equally bizarre to have the
poet pray Indra to “ornament our hymns with cows and horses” (7.18.2 ).
7 Vedic scholars do acknowledge, of course, that the language of
the `Rgveda
is a metaphorical one, whose symbolism constantly operates at several
levels; they are well aware of constant double entendre, multiple meanings,
metaphors, similes, riddles and puns in the hymns. “Vedic thought moves on
several different planes, each fact being susceptible of more than one
interpretation,”. “An essential characteristic of the vocabulary of this
text is polysemy,” - that double references create “serious obstacles for
our comprehension of the text [...] In a large group of Vedic words
this polysemy
acquires a symbolic character.” According to `Rgveda:3 the first rays of
light at dawn are homologous to cows, [...] and therefore the goddess Dawn
is called “the mother of cows” and images of ruddy cows overrun the hymns
to Dawn. [...] The light brought by the goddess Dawn disperses not only the
physical darkness of night but also the “Powers of darkness,” the dangerous
forces at work within the world.
8 Sri Aurobindo elaborated: For the ritualist the word gou means
simply a physical cow and nothing else, just as its companion word, ashva,
means simply a physical horse.[...] When the Rishi prays to the Dawn,
“gomad viravad dhehi ratnam uso ashvavati”, the ritualistic commentator
[Sayana] sees in the invocation only an entreaty for “pleasant wealth to
which are attached cows, men (or sons) and horses.” If on the other hand
these words are symbolic, the sense will run, “Confirm in us a state of
bliss full of light, of conquering energy and of force of vitality”
(Aurobindo [1914–20] 1998: 123–24).This reading of the Veda rejects a rigid
equation Asva = horse.Indeed, Yåska, the composer of the Nirukta, would
have agreed:for him, as Lakshman Sarup explains, “Every being who performsa
particular action should be called by the same name, e.g. everyone who runs
on the road should be called asva (runner), andnot the horse alone” (Sarup
[1920–27] 1998: 68). Thus, it is nosurprise to find the word arvat
repeatedly associated with the notionof speed or energy: Asva is “as swift
as thought,” as swift as Indrahimself (1.163.9); he sometimes flies
(1.118.5), has “the two wingsof a falcon, the two forelegs of an antelope”
(1.163.1), both of theminstruments of speed. Again, the Aśvins – the
“horse-riding” twingods – are designated as birds (4.27.4, 4.43.3). As
regards energy, letus hear the poet’s praise of Indra: “When they say, ‘he
came from ahorse,’ I think of him rather as born from strength” .But is he
not rather reflecting, “When they say that Indra was bornfrom speed/energy,
I think of him rather born of power,” that is,emphasizing Indra’s aspect of
might over that of speed or energy(Which would be more characteristic of
the Sun or Agni)?
9 : “A study of the theme of ‘horses’ in the Rigveda would hold some
surprise in store for those who a priori believe in the realism of Vedic
images” . Mechanically translating Asva as “horse” will be as often
misleading as translating go as “cow”; the horse as the actual animal is
much less frequent in the `Rgveda than we have been told.The prominent
place given to horses and chariots in the Rig Veda cantell us virtually
nothing that might distinguish any real society for whichthe Rig Veda might
provide a partial cosmology. If anything, it suggeststhat in real society
(as opposed to its mythological counterpart), horsesand chariots were ,
ownership of which was a mark of aristocraticor kingly distinction. If Sri
Aurobindo, is right, from hisown perspective, then the word Asva only
occasionally refers to theactual horse, and its frequent appearance in the
Vedic hymns is noindication that the animal had a proportional physical
presence.Vedists have of course discussed the imagery of the horse inthe
context of the Ashvamedha (1.162 and 1.163, amplified in laterVedic
literature), or when the animal explicitly takes on a cosmicdimension
(1.164, echoed in the Brahadåranyaka Upanishad’scelebrated opening), but
they have failed to integrate the evident`Rigvedic symbol of swiftness or
energy.
KR IRS 25123
On Wed, 25 Jan 2023 at 17:48, 'venkat giri' via iyer123 <
iyer...@googlegroups.com> wrote:
> *Respected Sir/s,*
> *Why do horses wear shoes?*
>
> * HORSES, wear shoes primarily to strengthen and protect the hooves(
> the hard part on the bottom of the feet) and to prevent the hooves from
> wearing down too quickly. Much like our finger and toenails, a horse's
> hooves will grow continually if not trimmed.*
> * A horseshoe is a
> man-made, *
> *U-shaped plate designed to protect and enhance a horse’s hooves. They’ve
> been used for centuries to allow domesticated horses to participate in
> different kinds of work. A horse wearing shoes is referred to as a “shod
> horse”, while a horse without shoes is described “unshod” or barefoot.*
> * T**he shoes are typically crafted from
> metals like steel or aluminium, but may also be made from other materials,
> too, including rubber, plastic, or copper. The horseshoe is fitted to the
> palmar (ground) side of the hoof, most often using nails. As long as the
> farrier is skilled, the nails won’t hurt the horse any more than trimming
> your nail.*
> * Horses wear shoes primarily to strengthen
> and protect the hooves and feet, and to prevent the hooves from wearing
> down too quickly. Much like our finger and toenails, a horse’s hooves will
> grow continually if not trimmed. Wild horses will wear their hooves down
> gradually as they move from place to place over hard, arid terrain.
> However, domesticated working horses, that carry a rider or pull a carriage
> or other heavy load, will often wear down their hooves more quickly than
> they would out in the wild, due to the extra weight and added stress.
> Horseshoes can be used to add durability and strength to the hoof, helping
> to ensure it does not wear out too fast.*
> * In addition to
> this, the shoes can provide additional protection from injury on hard or
> rocky ground, and can help to stop the hooves from being weakened by damp
> or muddy ground in wet climates. Horses that compete in high-impact events
> — like racing, jumping, or cross country — may also benefit from the extra
> cushioning and protection that shoeing offers.*
> * Horseshoes are available in a wide variety of materials and
> styles, developed for different types of horse and for the work they do.
> The most common materials are steel and aluminium, but specialized shoes
> may include use of rubber, plastic, magnesium, titanium, or copper.**Steel
> tends to be preferred in sports in which a strong, long-wearing shoe is
> needed, such as polo, eventing, show jumping, and western riding events.
> Aluminium shoes are lighter, making them common in horse racing where a
> lighter shoe is desired, and often facilitate certain types of movement;
> they are often favored in the discipline of dressage.The fitting of
> horseshoes is a professional occupation, conducted by a farrier, who
> specializes in the preparation of feet, assessing potential lameness
> issues, and fitting appropriate shoes, including remedial features where
> required.*
>
> * Many racehorses run in special designed aluminium shoes,
> as these are lighter than traditional steel versions, but still provide
> excellent protection for the foot. Because winning a race can come down to
> a fraction of a second, losing a little weight off the shoe can make a big
> difference to a horse’s speed and stride. Most owners opt for nailed-on
> shoes, but some owners prefer to go for glue-on versions, instead, further
> decreasing the weight and making it easier for the shoes to be reset.*
> * Rough terrain, such as sand and rocks, can cause the exterior to wear
> away, exposing the sensitive inner hoof. Then, the horse experiences pain
> and may be unable to walk. Historically, such impairments would have
> prevented horses from being used on the battlefields or during the harvest,
> so shoes were added to reinforce the hoof wall.*
>
> * It's estimated that horses have been wearing shoes of some
> kind since they were domesticated about 6,000 years ago.*
> *Originally, horseshoes were made of leather or plant material. Metal
> shoes nailed to horses feet were first used around A.D. 500 and became
> commonplace over the next 500 years. While aluminum and steel shoes nailed
> to the hoof are still the most common and a variety of other materials —
> such as rubber, resin and plastic — could also be nailed or glued to the
> hoof as a shoe.*
>
> *While many horses need shoes, it all depends on the type of riding, the
> terrain and how frequently the horse is ridden. Those ridden on rocky
> terrain or concrete are more likely to need shoes. Even horses that aren't
> ridden may require shoes to protect them from the terrain or therapeutic
> shoes to help manage a foot condition. But "a lot of horses that are just
> ridden here and there, and are kept on grassy/not hard terrain will do just
> fine without shoes.*
>
> *Meanwhile, wild mustangs (ஒருவகை அமெரிக்கக் காட்டுக் குதிரை)don't wear
> shoes and manage to travel over rough terrain because they have very strong
> feet. But their hooves can still wear down and cause lameness. If this
> happens it will cost a mustang its life *
> *Some people wonder whether nailing shoes on the horse's hoof hurts them.
> There are no blood vessels or nerves in the wall of the hoof, so if the
> shoe is nailed on properly, it isn't painful. "But improper shoeing can
> absolutely hurt. If the shoes or nails are placed wrong, the shoes are the
> wrong shape or size, or if the farrier applies pressure in the wrong areas,
> they can hurt the horse. And if the hooves are badly trimmed beforehand, it
> can lead to pain or lameness with or without shoes.*
>
> *HORSESHOE MAGNETS:*
>
> * A horseshoe magnet made of AlNiCo,
> an iron alloy.A horseshoe magnet is a magnet made in the shape of a
> horseshoe*, with the north and south poles fairly close to one another.
> This is a good shape for a magnet that has to pick objects up.*
> * The horseshoe magnet swiftly replaced the bar magnet, as the
> design of a horseshoe magnet inherently has more strength than a bar
> magnet. The reason for this is that the U-shape places the poles of the
> magnet closer to each other and within the same plane.*
> *It can be used to pick up metal objects of any size depending on the
> strength of the horseshoe magnet. For example, small horseshoes can collect
> paper clips while industrial-sized horseshoe magnets are used in
> construction and engineering to pick up large pieces of heavy metal*.
>
> * In everyday life, horseshoe magnets were used in
> electric generators and motors (e.g. in cars). These electric machines were
> simpler because they did not need excitation coils.*
>
> *Why do we still measure things in horsepower?*
>
> * Horsepower refers to the power an engine
> produces. It's calculated through the power needed to move 550 pounds by
> one foot in one second or by the power needs to move 33,000 pounds by one
> foot in one minute. The power is gauged by the rate it takes to do the
> work.*
> * Although it may seem
> safe to assume that one horsepower is the output a horse is capable of
> creating at any one time, that is incorrect. In fact, the maximum output of
> a horse can be up to 15 horsepower, and the maximum output of a human is a
> bit more than a single horsepower.Horses are capable of producing around 15
> horsepower. *
> *The maximum output of a horse is actually much closer to 15 horsepower. *
> *It was first coined in the late 1700s by James Watt,
> a Scottish engineer remembered for his iconic, and incredibly efficient,
> steam engines. Seeking a way to advertise the contraptions, he invented a
> unit of measurement that would effectively showcase the superiority of his
> steam engines compared with something people were familiar with: HORSES*
> *.*
> * Watt determined that a working horse could
> turn a mill wheel 144 times each hour. Using this number, he estimated that
> horses were capable of pushing 32,572 pounds BY 1 foot per minute, or
> about 14,774.41 kilograms 1 meter per minute. For convenience, he rounded
> this up to 33,000 pounds foot-pounds of work per minute (14,968.55
> kilograms), and the "horsepower" unit was born, according to Encyclopedia
> Britannica.*
> *.......*
> *Regards*
> *V.Sridharan*
> *Trihy*
>
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