Posts Tagged ‘Religion’

Ganges Vishnu’s Feet Brahma’s Palm Shiva’s Head

In Hinduism on August 21, 2014 at 11:14

One of the reasons why the Ganges is revered in India is the fact that it is sanctified by the feet of Lord Vishnu,palm of Brahma and Head of Shiva.


When Lord Vishnu took the form of Trivikrama during Vamana Avatar, He scaled the Heavens and Brahma washed His feet with His Palm.



And when Bhgiratha prayed Shiva to release Ganges from His Head, to wash away the sins of His forefathes.the Sagara Puthras, who were cursed by Kapila(Avatar of Vishnu), the Ganges flowed from Shiva’s Head.


During Vamana Avatar, Ganges touched Shiva’s head as it fell down through Mrityuloka.


We find Vishnu pada in Gaya,Rishikesh even today.




This lotus feet of Narayana was cleansed by the Brahma (In Vamana avatara of lord Vishnu, while measuring the whole universe the second step, Vishnu went to Sathya loka (residence of Brahma, the four-headed God).

With this unexpected Guest of lord’s feet, Brahma astonished and immediately started cleansing lord’s feet by taking the vedas as water in his kamandalam. That water is flowing as ‘Ganga’). This holy feet belong to Brahmam” ( or Para Brahmam, the Supreme Lord or God-head).

2) Srimad Bhagavatam:

SB 8.21.1: Sukadeva Gosvmi continued: When Lord Brahma, who was born of a lotus flower, saw that the effulgence of his residence, Brahmaloka, had been reduced by the glaring effulgence from the toenails of Lord Vamanadeva, he approached the Supreme Personality of Godhead. Lord Brahma was accompanied by all the great sages, headed by Marici, and by yogis like Sanandana, but in the presence of that glaring effulgence, O King, even Lord Brahma and his associates seemed insignificant.

Srimad Bhagavatam 8.21.4:

‘dhatuh kamandalu jalam tad urukramasya
padavanejana pavitrataya narendra
svardhuny abhun nabhasi sa pataiī nimarsṭi
loka trayaḿ bhagavato visadeva kirtih’


O King, the water from Lord Brahma’s kamandalu washed the lotus feet of Lord Vamanadeva, who is known as Urukrama, the wonderful actor. Thus that water became so pure that it was transformed into the water of the Ganges, which went flowing down from the sky, purifying the three worlds like the pure fame of the Supreme Personality of Godhead.(Yhoo answers)




Where Is The Reference To The Bible

In Hinduism on August 6, 2014 at 18:03

India and Hinsuim is pilloried for its tardiness in maintaing its History.


There  are no historical references, no continuity in Indian History nor any official crdible History.


This is the view among most of the Indians, that most of Indian History is a fable.


The west is not far from holding this view.


Is this a Fact?


Let us look at some facts.


1.References of Hindu Epics and The Veda are found in the literature that existed in the corresponding period where/when they came  into existence.


I have not used the term written as the Vedas, it is believed were not written and they were transmitted orally over Five Thousand Years.



The Mahabharata refers to the Ramayana.



The Puranas refer to both Ramayana and the Bible, not to speak of the Vedas.


All the literary works in India refer to the Vedas, Ramayana and the Mahabharata.


These are works belonging to the years before Christ.


2.Post Christ Era.


All the works in India refer to all of these at least in the two languages I know, Sanskrit and Tamil, of these Tamil is at least 500 year old.


Tamil works of the Sangam period which are t least 500 years older than the Bible quotes the Hindu Epics and the Vedas.


Old Testament.jpg

Old Testament.


One of the major tools in determing the existence of a Literay work or event is the cross refernce in the  Text, refernce to it by works of the same period

and its refernce to it at least in the earliest succeeding work.


Hinduism fulfills these tests.


What about the Bible?


Bible is taken so seriously that people have fixed even time scale on Christ!


Has the Bible been referred to in the works of the same period or in the period immediately succeeding it?


I do not seem to find it anywhere.


Excepting Bible refrences in the non Cannonical texts of the Bible.


All the cannonical texts are taken as  a part of the Bible.


This is like Ramayana proving Ramyana in itself!-by taliking about it in The Ramayana.


And the Hebrew Bible called Hebrew Bible, also known as the Tanakh by Jews, is the earliest refernce to The Bible.


And the Tanakh is dated at  2 Century BC, that is 200 Years before Christ!



“Perhaps the most obvious way that the Bible has inspired writers can be seen in the ways that works of literature actually retell stories found in the Bible. John Milton’s Paradise Lost, for example, retells the biblical fall of man in a long, epic poem, including Satan’s rebellion against God and Adam and Eve’s expulsion from Eden.

Similarly, John Steinbeck‘s East of Eden is roughly structured around the biblical story of Cain and Abel. Another example can be seen in C.S. Lewis’s The Lion, the Witch, and the Wardrobe. Following the biblical story of God as the all-powerful savior, Lewis uses the Bible to create parts of his plot,   by especially with the return of King Aslan, which parallels Jesus’s return.

Other writers take images in the Bible and expand on them or use them as a setting, such as Dante, who used the Bible’s description of the afterlife to create an epic 3-volume poem that explores Hell, Purgatory, and Heaven, titled the Divine Comedy.”



And Dante’s period is  1265–1321 !, full 1200 Years after Christ.


Why there is no reference to The Bible at all in the earlier works between the Bible and the Divine Comedy?



Perhaps there was no literature!


3.The Bible should have been referred to corresponding literature of the same period.


I do not find any reference at all.


Now which History is credible?


Hinduism where Rama’s and Krishna’s dates have been proved,places mentioned have been identified, refernces to them are found every where in Indian Literature,in Japan,Cambodia, Laos,Lanka, Russia, Italy,Americas,and Africa or


The Bible and the western History?




Mantras Types Procedure Anushtana Details

In Hinduism on August 6, 2014 at 08:34

I had posted an article on how to do Japa some time back.


Avalokiteshvara Mantra.png

Avalokiteshvara Mantra.


This post is about mantras.


While japa is about the procedure of reciting the Mantras, this post is about mantras.


Mantra is a word or group of words with specific meaning and intonation.


The letters of the words in a mantra are mystically locked to fulfill a specific purpose.


When a mantra is chanted properly , with the correct pronunciation and the Yama and Niyama associated with it shall deliver the results.


I had seen, in my childhood, people, nullifying the effect of Snake,poisonous Insects’ bites.


Mantra was also used for curing Jaundice!


I have first hand experience of the latter, where a small needle was held in water while the Mantra was being chanted mentally.


The dark Yellowish tinge of water kept in a brass vessel before the person afflicted with Jaundice slowly turned its color.


When the water comes colorless, after some days of this procedure, you are declared cured and that’s it.


There are thee types of mantras.


1.Mantra as a Part of Bhakthi Yoga.


One is devoted toa particular Deity.


To worship a Deity a Mantra is chanted .


Here the God or its Image takes the pride of place and the mistakes in chanting the Mantra does not affect, provided the image is fixed in the mind.


A word here about Mantra and Stothra.


Mantra I have explained here above.


A stothra is simply a praise of the God, it need not carry the power of the Mantra.


2.Mantra as a part of Mantra Sadhana.


Here the Mantra in all its aspects is important.


The chanting or incantation is important.


The sound is given importance more than the Deavata.


There are some stothras , Sukthas which are Mantras as well.


The Five Sukthas, Purusha Suktha, Narayana Suktha, Vishnu Suktha, Sri Suktha and Durga Suktha belong to this category.


They can be used as a Stotra or a Mantra.


A portion of the Suktha is also a Mantra.


Durga Sapthasati sloka is a Mantra as a whole.


The third category of Mantra is from the angle of Jnana Yoga, where th meaning of the meaning of the Mantra is contemplated upon more than anything else.


Though wrong pronunciation does not produce adverse effects, it is better, in all the cases, to know the right intonation in all the cases as we do not know where we have erred in the other aspects.


That is why we say, at the end of evry pooja, or chanting,


Mantra heenam, kriya heenam’ mantra to seek pardon.


To cap it all we declare,


‘Budhyaatmana Prakruthe swabhavaath’- it is my nature i have been driven to perform, implying that my mistakes are unintentional.


How to chant the Mantra.


  • The duration of each tone is fixed and one should chant the mantra according to the swara with each syllable stressed to the required extent, and each tone (for the corresponding syllable) chanted for that duration.
  • Chanting should not be done like singing, or like reading. It should not be muttered fast, each syllable should be properly uttered with the required stress and pronounced with clarity.
  • While chanting one should sit with his back upright, and not shake or move while chanting. Chanting should be done with a fixed posture to allow the complete effect of the sound energy. While this rule in general applies to singing also (say for instance classical music), it applies even more rigidly in case of chanting a mantra.
  • Whether the mantra is chanted aloud or internally, it should be done along with the swara.

Chanting mantra like a song, chanting like reading a text quickly, muttering, chanting louder than required, making unnecessary movements of hands or head, are incorrect ways of chanting.

Taittiriya Upanishad specifies six elements of chanting (Siksha Valli, chapter 2):

  1. Varna or alphabet (or in general syllable)
  2. Swara or intonation of each syllable
  3. Matra or duration of uttering each syllable
  4. Balam or stress on each syllable
  5. Saama or the balance of chanting (the tune of entire mantra)
  6. Santana or the spacing of words.


Mnatra Anushtana, The Rules.


Mantra-Anusthana is the encapsulation of mantra japa into the astanga yoga. The steps like yama, niyama, pratyahara are general rules. A few of them are: Each devata is said to have specific timings in the day when the devata wakes/sleeps. Japa is prescribed in the time the mantra adhidevata (deity of the mantra) wakes. One should do japa facing different directions when seeking different results. Asana is the posture in which japa is done. Pranayama is the breath regulation done before japa. Dharana is done through karanyasa and anganyasa, this is invoking devata in the body. Dhyana sloka is chanted after that, this is concentrating on the form of the devata. And then japa is started. Japa is the means to get one to the Samadhi state.


Man Upasna and Purascharana.


Mantra upasana is the systematic worship through Mantra. It is done for a specific duration of time or for life, in two modes – deeksha (specified) and nitya (regular). There are stipulations for deekha, such as timings, food and clothes (of the devotee), offerings (made to the devata) and so on. There is a purascarana for every Mantra. There is a specific minimal count for every Mantra for the sadhaka to “see” its effect, which is called purascarana sankhya. The count varies from Mantra to Mantra. There are five parts in purascarana.

  1. Japa – the mantra should be chanted for the count specified in purascarana for that mantra.
  2. Homa – oblations to be offered to the devata through fire, along with the mantra. This is a tenth of japa count. If japa is done 100,000 times then 10,000 oblations are offered in fire with the mantra.
  3. Tarpana – satisfying the devata by offering water, milk or any other specified substance. It is generally a sweet fluid. The offering is made by chanting the mantra. This is done with a hundredth of japa count. If japa is done 100,000 times then tarpana is done 1000 times.
  4. Abhisheka – the idol of devata is bathed with water, milk or any other specified substance, while chanting the mantra. This is a 1000th of japa count. If japa is done 100,000 times then abhisheka is done 100 times.
  5. Samaradhana – this is the conclusion of purascarana where Dvijas are invited and fed every 10,000th count of japa. If japa is done 100,000 times then ten dvijas are to be invited for samaradhana. There are alternatives for all these, and if nothing is possible japa itself multiplied five times should be done. If one has to do just the japa, and the purascarana is 100,000, then the mantra should be done 500,000 times to substitute for the entire process. However, homa is the most effective way to get Devata’s grace.


Some  axioms.


  1. Beejas represent natural phenomena. The beejas used in a mantra define the nature of Devata.
  2. Sound and meaning are inseparable. Meaning is known through sound and sound is realized through meditation on the meaning.
  3. Mantra is sound-specific or dhvani pradhana. Therefore its effect is specific to the language in which it is composed. Mantra cannot be translated, and it remains merely text and no more a mantra once translated to another language.
  4. Mantra and Devata are inseparable. Mantra is the sound-form or subtle body of Devata. Chanting mantra is the same as worshiping Devata, it is not merely a means but the yoga itself.
  5. Mantra yoga is about using the upadhi of external sound to realizing the one beyond upadhi. Mantra yoga at the four different levels of vak is basically the path of realization.
  6. In case of kamya, mantra serves istapurti. Mantra Japa is Karma, Yajna. Its fruit is two-fold. One is the immediate result of karma. Another is its impression on the doer. Thus along with istapurti, mantra upasana results in the elevation of the upasaka. Karma is called isti in the pravritti marga, because it results in ista purti. However when performed according toDharma, it will also ensure the doer’s elevation, develop antarmukhatva – from gross to subtle to causal. The seeker’s attention slowly shifts from the result of action to the one who grants the results, namely the Devata. And the object of worship too, gradually becomes more Devata centric and less desire centric. Thus the sadhana phases into nivritti from pravritti, and karma becomes more of nishkama karma and causes karma nivritti because of non-attachment to the immediate result. The sole objective of karma/mantra yoga will be the fulfilment of Devata’s wish, and the being starts realizing himself as an instrument of divine.

Reference :Hindupedia.




Mahabharata Events Verified Timeline Some Issues

In Hinduism on July 30, 2014 at 23:21

I have posted the Ramayana Timeline verified by astronomical data.



To corroborate that further I shall be posting articles with Archelogical, Zoological evidence apart from references from Indian and Foreign literature.


After I posted on Ramayana Dateline, I have been asked to write on Mahabharata on similar lines.


This is a minefield.


One has to be remember that Ramayana had taken place in Treta Yuga while the Mahabharata took place in the Dwapara Yuga.


Treta Yuga lasted for 1,296,000 years and the duration of the Dvāpara-yuga is  864,000 years.


Mahabharata War took place towards the close of the Dwapara Yuga.


That is to say that the Ramayana and Mahabharata were separated by a minimum of 21,59000 Years.


Ramayana Events Dateline.


Rama’s Birth Date 4th December 7323 B.C

Rama-Seeta Marriage 7th April 7307 B.C

Rama Exiled 29th November 7306

B.C.Hanuman enters Lanka 1st September 7292 B.C

Hanuman meets Seeta 2nd September 7292 B.C.

Sethu (Bridge) built 26-30th Oct. 7292 B.C

The War begins 3rd November 7292 B.C

Kumbhakarna is killed 7th November 7292 B.C.

Ravana is killed by Rama 15th November 7292 B.C.Rama returns to Ayodhya

6th December 7292 B.C.(Vartak,P.V. 1999)”


Now The Mahabharta Events Timeline.


Hereunder is provided a short table dates of important Mahabharat events in years. (Dates and Tithis in years in Rama Samvat assuming Shri Rama Samvat 1st January. 1 equivalent to 1st Jan 7323 B.C. Rama’s birth date has been conclusively proved to be 4th Dec. 7323 B.C.( “Vastav Ramayan“).

EVENT                                      DATE       

Going to forest                       4th Sept. 5574 BC

Kitmeet Killed                        7th Sept. 5574 BC

Going underground                     19th May 5562  BC

Keechak killed                        1st April 5561 BC

Anukeechak-Massacre                   2nd April 5561 BC

End of secret life                    9th April 5561 BC

Cows stolen                           15th April 5561 BC

Arjuna exposed                        16th April 5561 BC

All pandavas exposed                  19th April 5561 BC

Marriage of Uttara                    4th May. 
& Abhimanyu.

Krishna set out for a treaty.         27th Sept.

Stay at Upaplavya                     27th Sept.

Stay at Vrukshthala                   28th Sept.

Dinner to Brahmins                    29th Sept.

Entry into Hastinapur                 30th Sept.

Krishna meets Kunti etc.              1st Oct.

Invited for meeting                   2nd Oct.

First meeting                         3rd Oct.

Second meeting and an attempt         4th Oct.   
to arrest Krishna.

Third meeting Vishvaroopa             7th Oct.

Stay at Kunti                         8th Oct.

Krishna meets Karna. War              9th Oct.

Krishna returns                       9th Oct.

Pandavas preparation                  11th Oct.  
Balaram's visit.

Mahabharat war started                16th Oct.

Abhimanyu killed                      28th Oct. 5561 BC.

End of War                            2nd November 5561 B.C.

Yudhishthira crowned                  16th Nov. 5551 BC.

Bhishma expired                       22nd Dec. 5561 BC

Pandava  campaign                     15th Jan. 5560 BC  
for wealth

Parikshita born                       28th Jan. 5560 BC

Pandavas return                       25th Feb. 5560 BC

Ashvamedh Deeksha.                    1st March 5560 BC

Return of Arjuna Horse                15th Jan. 5560 BC

Ashvamedh yajna                       22nd Feb. 5559 BC

Dhrutarashtra went to forest          18th Aug. 5545 BC

Pandavas visited Kunti                18th Aug. 5543 BC
Vidura expired

Death of Kunti, Dhrutarashtra,        Sept./Oct. 5541 BC 
and Gandhari

Yadava Massacre                       5525 B.C.Parikshit Dead                        5499 B.C.

-P.V.Vartak, Swayambhu (in Marathi), Ved Vidnyana Mandal, Pune

All the twelve planets confirm their said positions on 16th October 5561 years B.C. along with two Amavasyas, two eclipses, Kshaya Paksha and a Comet. Thus, in all 18 mathematical positions fix the same date. Therefore, we have to accept this date of the Mahabharat War, if we want to be scientific. Please note that all the twelve planets will come in the same positions again only after 2229 crores of years. That means it will never happen again in the life of our earth, because life of the earth is only 400 crores of years. So the date of the Mahabharat War is pin-pointed as 16th October 5561 B.C..


The date of Ramayana  is , the last recoded event for discusssion here, is ,


“Ravana is killed by Rama 15th November 7292 B.C.Rama returns to Ayodhya”


For Mahabharata,

 Pandavas Going to forest                       4th Sept. 5574 BC is the earliest event taken for discussion here.

The dudifference between the last event of Ramayana and the first event of Mahabharata event is,

7292-/5574 is only 1718 years!

So the difference between the last event of Ramayana and the first Mahabharata event is 7292-/5574. is 1718 Years!

Now to confound further,

'Yet cross indexing the various Purans and the Astrological data supported by actual Astronomical phenomena like Rama‘s Birth chart,Eclipses during Ramayana andMahabharata  forces one to the conclusion that Lord Rama’s Death preceded Lord Krishna’s  only by 200 years."

This anomaly can be answered only if one follows the concept of the theory of Cyclic Theory of Time.

Even if we accept this, there is still the point of reconciling 200 years.

But again, as Time calculation depends on the position of the observer, the dates mentioned and being proved n=by us might vary because our position differs from the recorded dates of Ramayana and Mahabharata.



Vibhishana Married Mandodari Ramayana

In Hinduism on July 28, 2014 at 19:07

There are various versions of the Ramayana.

There are some variations in the narrations among them.

Most notable among them, I thought was the one, which states that it was not the real Sita but Maya Sita.

But, Mandodari, who is considered to be a Chaste woman and kept on par with Arundhathi, Vasishta’s wife as a model of Faithful wives got married to Vibhishana, after Ravanas’ death, at the instance of Lord Rama.


Mandodari Mourns Ravana's Death.jpg

Queen Mandodari and the women of Lanka mourning the death of Ravana. Bas-relief of 9th century Prambanan temple, Java, Indonesia


This is from the Rama charita Manas by Tulsidas.


Mandodari was considered as one among the Pachkanya who were known for their chastity.


Ahalyā draupadi kuntī tārā mandodari tathā
pañcakanyā smarenityaṃ mahapātaka nāśanaṃ

Remembering ever the virgins five -Ahalya, Draupadi, Kunti, Tara and Mandodari
Destroys the greatest of sins.


“After the death of Ravana, Rama advises Vibhishana to take Mandodari as his wife, even though he already has a wife. A theory suggests that Ravana’s race may have had matrilineal families and thus, to restore order in the kingdom after Ravana’s death, it was necessary for Vibhishana to marry the reigning queen to get the right to rule.[13] Another theory suggests it may be a non-Aryan custom to marry the reigning queen.[12] The marriage between Mandodari and Vibhishana is purely an “act of statesmanship”, rather than a marriage based on their “mutual sexual interference”.[13]Mandodari may have agreed to marry Vibhishana, her younger brother-in-law, as this would lead the kingdom to prosperity and stability as allies of Rama’s Ayodhya, and she would continue to have a say in governance.[12] Another reason for the marriage is as an alternative to suicide for the widowed Mandodari, which is averted by Rama.

Adbuda Ramayana states that Mandodari was the Mother of Sita.


The Adbhuta Ramayana narrates: Ravana used to store the blood of sages he killed in a large pot. The sage Gritsamada was practicing penance to acquire the goddess Lakshmi as his daughter. He stored milk from Darbha grass and purified it with mantras in a pot so that Lakshmi would inhabit it. Ravana poured the milk from this pot into his blood pot. Mandodari is frustrated seeing the evil deeds of Ravana, so she decides to commit suicide by drinking the contents of the blood-pot, which is described to be more poisonous than poison. Instead of dying, Mandodari gets pregnant with the incarnation of Lakshmi due to the power of Gritsamada’s milk. Mandodari buries the foetus inKurukshetra, where it is discovered by Janaka, who named her Sita.


Valmiki’s Ramayana does not say anything to this effect.





Mandodari married Vibhishana Ramaharitamanas Link.



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