Lalita Tripura Sundari.jpg
Hinduism

Lalitha Devi Bandasura Home Sunken Beneath Caribbean Google Maps


 

One of the intriguing aspects of Sanatana Dharma, Hinduism is the places mentioned in them, in the Puranas, Ithihasas,Ramayana and Mahabharata seem to be both allegorical and real(which is verified)

Mount Meru,Chandra Loka, Dhruva( Pole Star)Agastya ( Canopus Star),Sisumara Chakra,Pancha Kosas,the Five sheaths of Human body)……….

All these have physical existence

Please read my Posts on each of these.

I had a call from a Gentleman from Houston ,Texas,US,who informed me that he had seen images of the Deavatas mentioned in our Texts, when he was cruising in the Caribbean.

To be more specific around Puerto Rico, Cuba.

Images flashed by as he was cruising and he felt charged for an instance.

To the doubting Thomases , let me add that he is a very practical man and is a contractor erecting satellites.

In a conversation lasting an hour, I was able to see a keen and observant individual with an open mind.

He did not wish his name to be mentioned.

He had an interpretation of this phenomena, which he had suggested I do not Publish.

However I am posting this with my interpretation, with the limited knowledge  I have of Sanatana Dharma Texts.

1.Co Ordinates. 18°46’40.1″N 67°26’07.4″W.

Click the Teardrop mark in the Map

18.789059, -67.434176.

You will find  ‘No Information available”!

Here is the Google Map for these co ordinates.

 

 

 

1.Please go to the Google Map Link in a new window.

2.Open Satelitte view

3.On to your Right just above the ter drop icon,notice a monstrous Face.

And another next to it in Profile as though it is kissing it!

In both the images Ears Eyes and Noses are visible.

Now Use the Rotate Icon.

Rotate clock wise once.

You see a lot of Figures, appear  to be Human Monstrosities!

Among these you find a Bedecked Horse!

 

Now to Puerto Rico.

 

1.Please go to the Google Map Link in a new window.

2.Open Satelitte view

3.In the Map,look for the beginning of a Great Wall starting from beneath Fajardo.

4.It extends to and beyond the British Virgin Islands.

5.The Wall seems to be a folded mountain Chain.

6.Zoom the view at your top right hand corner of the wall ending at British islands.

7.Below Rooselt Roads you find a Fold one finds in the outer wall of a Palace.

 

Three refernces come to my mind.

One is the Moola Sainya of Ravana.

Another is the place where badasuara was killed b Lalitha Devi.

Yet another is the Chitamani Gruha of Lalitha Devi!

There are ancient Vishnu , Shiva temples in Colorado.

And the US is the Pathala Loka of Hinduism.

Am looking for more evidence.

After the annihilation of Bhandasura, Trimurtis called upon the cosmic architect Viswakarmaand the architect of demons Maya, and instructed them
to construct 16 palaces in 16 kshetras (sacred places) for the residence of Lalita &Shiva KameswaMeruand other gigantic mountains (9) Jalasamudraand
other oceans (7) –total 16Kshetras.
The palatial buildings of mother goddess in these kshetras are called Sripura.
360. Wherever a Sripura is located , its dimensions are like this.
A.)Mount Meru has 4 peaks,
One on the eastern side, one on north-west, one on the south-west,
Each is 100 yojanas tall and 100 yojanas wide these are trimurti worlds,
.
In the center of these is the fourth, which is 400 yojanas tall and 400 yojanas wide.
B.) Sripura is on the Middle peak
Sripura has metallic compound walls 7 in number they are square-shaped. Eachwall is separated from the next one by one a distance of 7 yojanas.
1.
Kalayasa (iron)wall – The perimeter of this wall is 16 thousand yojanas.
2.
Kansya (bronze)wall—Between these two is the first chamber. Several trees and gardens are located here.
Mahakali and Mahakala are the gate keepers.
Kalachakra is their throne.
‘Images of Ganesha have been excavated in plenty in Mexico. This god with the elephant’s trunk is frequently depicted in Mexican manuscripts . Lord Ganesha ‘Ekadant Ganesh’ was found in the temple at Kopan .

 

The image of Hanuman called by the name ‘Wilka Huemana’ and measuring 50 feet in height and 12 feet in breadth was found in Guatemala. Similar one was found during an excavation of an Aztec temple in Mexico City and was known as ‘Euhectal’, a wind God, a monkey God.

 

In the jungles of Honduras idols sit in Hindu mudra meditation pose .

The Hindu doctrine of the ages is found on a massive stone monolith popularly known as the Aztec calendar. This amazing piece of stone disc is 12 feet in diameter and weights more than 20 tons.

 

A festival called Sita-Ram (Situa – Raimi) was celebrated in Mexico during Nav-Ratri or Dussehra period which has been described on page 5867 in the book ‘Hamsworth History of the World’.  ( read my post0

Both in Central and South America, there are found Sati cremation, priesthood, gurukul system, yajna, birth, marriage and death ceremonies to some extent similar to the Hindus. When Pizarro killed Peruvian King Atahualpa his 4 wives committed Sati—or self sacrifice.

Same with Hindu concepts of cataclysm, rebirth, four yugas and the concept of two planets like Rahu and Ketu causing solar eclipse

AZTEC OF MEXICO is derived from “worshipper of Ashtabhuja or Ashtak ( 8 armed ) ” , the eight armed God- found in Mexican temples.

https://ramanan50.wordpress.com/2015/03/31/asthabuhjaeight-armed-devi-worshiped-in-mexico/

https://ramanan50.wordpress.com/2014/10/26/lalita-devi-tripura-dimensions-description/

  • The information found in the Map is likely o be blocked as geographical anaomalies are blocked by Google.
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Hinduism

Vimana Aircraft Types From Rig Veda Purana Kalidasa


I have written on the types of Vimanas referred to in ancient Texts.

Aircarft Drawing done in 1923 Based on Ancient Vimana Texts of India.jpg Aircraft Drawing done in 1923 Based on Ancient Vimana Texts of India.

Rig Veda

I have also written on the Aircraft designed and flown by Talpade in India, based on these ancient texts of Bharadwaja.

Rotating Vimanas,

Skyscrapers,

Private Aircrafts

Robots and space technology

I have posted articles on these as well.

here I present some texts and more references from the Rig Veda,Agastya Samhita.Artha Sastra and Kalidasa’s Vikramorvasiyaa.

 The Rig-Veda, the oldest document of the human race includes references to the following modes of transportation: Jalayan a vehicle designed to operate in air and water (Rig Veda 6.58.3).

Kaara- Kaara- Kaara- a vehicle that operates on ground and in water.

(Rig Veda 9.14.1)

Tritala- Tritala- Tritala- a vehicle consisting of three stories.

(Rig Veda 3.14.1);

Trichakra Ratha, Trichakra Ratha, Trichakra Ratha,
a three-wheeled vehicle designed to operate in the air.

(Rig Veda 4.36.1)

Vaayu Ratha, a gas or wind-powered chariot. 

(Rig Veda 5.41.6)

Vidyut Ratha a vehicle that operates on electromagnetic power.

(Rig Veda 3.14.1).

              The “Agastya Samhita” gives us Agastya’s descriptions of two types of aeroplanes. The first is a “chchatra” (umbrella or balloon) to be filled with hydrogen. The process of extracting hydrogen from water is described in elaborate detail and the use of electricity in achieving this is clearly stated. This was stated to be a primitive type of plane, useful only for escaping from a fort when the enemy had set fire to the jungle all around. Hence the name “Agniyana”. The second type of aircraft mentioned is somewhat on the lines of the parachute. It could be opened and shut by operating chords. This aircraft has been described as “vimanadvigunam” i.e. of a lower order than the regular aeroplane. Bhardwaja’s “Vaimanika Shastra” not only gives information on his methods of aeroplane construction but also provides a bibliography. He had consulted six treatises by six different authors previous to him. After him too there have been four commentaries on his work. Planes which will not break (abhedya), or catch fire (adaahya) and which cannot be cut (achchedya) have also been described. Along with the treatise there are diagrams of three types of aeroplanes , “Sundara”, “Shukana” and “Rukma”. It appears that aerial warfare was also not unknown, for the treatise gives the technique of “shatru vimana kampana kriya” and “shatru vimana nashana kriya” i.e. shaking and destroying enemy aircraft, as well as photographing enemy planes, rendering their occupants unconscious and making one’s own plane invisible.
 
         The Arthasastra of Kautilya (c. 3rd century B.C.) mentions amongst various tradesmen and technocrats the Saubhikas as ‘pilots conducting vehicles in the sky’. Saubha was the name of the aerial flying city of King Harishchandra and the form ‘Saubika’ means ‘one who flies or knows the art of flying an aerial city’. Kautilya uses another significant word ‘Akasa Yodhinah’, which has been translated as ‘persons who are trained to fight from the sky.’ The existence of aerial chariots, in whatever form it might be, was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C. – 237 B. C. Only a few years ago, the Chinese discovered some Sanskrit documents in Lhasa, Tibet and sent them to the University of Chandrigarh to be translated. Dr. Ruth Reyna of the university said that the documents contain directions for building interstellar spaceships! The Chinese announced that they were including certain parts of the documents for study in their space program(* I had written on the ancient Sanskrit Texts found in Lhasa, Tibet)..’

The Rig Veda, the oldest document of the human race includes references to the following modes of transportation:

  • Jalayan – a vehicle designed to operate in air and water. (Rig Veda 6.58.3)
  • Kaara- Kaara- Kaara- a vehicle that operates on ground and in water. (Rig Veda 9.14.1)
  • Tritala- Tritala- Tritala- a vehicle consisting of three stories. (Rig Veda 3.14.1)
  • Trichakra Ratha – Trichakra Ratha – Trichakra Ratha – a three-wheeled vehicle designed to operate in the air. (Rig Veda 4.36.1)
  • Vaayu Ratha- Vaayu Ratha- Vaayu Ratha- a gas or wind-powered chariot. (Rig Veda 5.41.6)
  • Vidyut Ratha- Vidyut Ratha- Vidyut Ratha- a vehicle that operates on power. (Rig Veda 3.14.1).

Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself. (source: India Through The Ages: History, Art Culture and Religion – By G. Kuppuram p. 532-533).


According to Dr. Vyacheslav Zaitsev:

“the holy Indian Sages, the Ramayana for one, tell of “Two storied celestial chariots with many windows” “They roar like off into the sky until they appear like comets.” The Mahabharata and various Sanskrit books describe at length these chariots, “powered by winged lighting…it was a ship that soared into the air, flying to both the solar and stellar regions.”
(source: Temples and Spaceships – By V. Zaitsev – Sputnik, Jan. 1967 and Hinduism in the Space Age – By E. Vedavyas p. 31-32

The mention of airplanes is found many times throughout Vedic literature, including the following verse from the Yajur-Veda describing the movement of such machines:

“O royal skilled engineer, construct sea-boats, propelled on water by our experts, and airplanes, moving and flying upward, after the clouds that reside in the mid-region, that fly as the boats move on the sea, that fly high over and below the watery clouds. Be thou, thereby, prosperous in this world created by the Omnipresent God, and flier in both air and lightening. (Yajur Veda, 10.19)

The Rig Veda, the oldest document of the human race includes references to the following modes of transportation:

  • Jalayan – a vehicle designed to operate in air and water. (Rig Veda 6.58.3)
  • Kaara- Kaara- Kaara- a vehicle that operates on ground and in water. (Rig Veda 9.14.1)
  • Tritala- Tritala- Tritala- a vehicle consisting of three stories. (Rig Veda 3.14.1)
  • Trichakra Ratha – Trichakra Ratha – Trichakra Ratha – a three-wheeled vehicle designed to operate in the air. (Rig Veda 4.36.1)
  • Vaayu Ratha- Vaayu Ratha- Vaayu Ratha- a gas or wind-powered chariot. (Rig Veda 5.41.6)
  • Vidyut Ratha- Vidyut Ratha- Vidyut Ratha- a vehicle that operates on power. (Rig Veda 3.14.1).

Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself. (source: India Through The Ages: History, Art Culture and Religion – By G. Kuppuram p. 532-533).


According to Dr. Vyacheslav Zaitsev:

“the holy Indian Sages, the Ramayana for one, tell of “Two storied celestial chariots with many windows” “They roar like off into the sky until they appear like comets.” The Mahabharata and various Sanskrit books describe at length these chariots, “powered by winged lighting…it was a ship that soared into the air, flying to both the solar and stellar regions.”
(source: Temples and Spaceships – By V. Zaitsev – Sputnik, Jan. 1967 and Hinduism in the Space Age – By E. Vedavyas p. 31-32

Vimanas  in Ramayana.

It was capable of accommodating all the vanaras besides Rama, Sita and Lakshman.

             Again in the Vikramaurvaisya, we are told that king Puraravas rode in an aerial car to rescue Urvasi in pursuit of the Danava who was carrying her away. Similarly in the Uttararamacarita in the flight between Lava and Candraketu (Act VI) a number of aerial cars are mentioned as bearing celestial spectators. There is a statement in the Harsacarita of Yavanas being acquainted with aerial machines. The Tamil work Jivakacintamani refers to Jivaka flying through the air. Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself.

The Arthasastra of Kautilya (c. 3rd century B.C.) mentions amongst various tradesmen and technocrats the Saubhikas as ‘ pilots conducting vehicles in the sky’. Saubha was the name of the aerial flying city of King Harishchandra and the form ‘Saubika’ means ‘one who flies or knows the art of flying an aerial city.’ Kautilya uses another significant word ‘Akasa Yodhinah’, which has been translated as ‘persons who are trained to fight from the sky.’ The existence of aerial chariots, in whatever form it might be, was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C. – 237 B. C. The Vaimanika Shastra (Hindi edn) refers to about 97 works and authorities of yore of which at least 20 works deal with the mechanism of aerial Flying Machine, but none of these works is now traceable. The Yuktikalpataru of Bhoja includes a reference to aerial cars in verses 48-50 and a manuscript of the work belonging to the Calcutta Sanskrit College dated at 1870 A.D.

We are thus in possession of some manuscript material and from the above it appears that there were Vimanas or aircrafts in ancient India and they followed the route over the western sea i.e. Arabian Sea – Africa – Atlantic ocean – Latin America/Mexico, this being the shortest route.

Some ships also might have followed this route, but most of the cargo ships, however, had to follow the longer route over the Pacific ocean via Indonesia – Polynesia – Latin America/Mexico because of the favorable trade winds and the equatorial currents which made the navigation easier.

And if the ancient Indians could perhaps boast of some form of air travel the Nazca lines of Peru acquire an added significance. Not only the scriptural references of aircrafts and the routes of navigation, even some base landing sites might have possibly been found in the tangled outlines and figures in the Pampas of Nazca. Maria Reiche, a German scientist, through her life-long dedication studied these seriously, preserved them from destruction and publicized them before the world. The huge figures which are visible from the sky might have helped the ancient pilots (Sauvikas) of India to land in Peru.

(For more information please refer to Chapters on Pacific, Suvarnabhumi, War in Ancient India, Hindu Scriptures and Seafaring in Ancient India).


The Nazca lines of Peru seem to be landing signal for the air chariots of pre-Colombian times. There are several references in Sanskrit texts about the Indian Vimanas carrying kings and dignitaries to pataldesa.Ramayana describes Ravana’s flight from Varunalaya (Borneo) to Rasatala (Peru).


Prof. D. K. Kanjilal analyses the legend of the Matsya Purana (chapters 129) in his Vimana in Ancient India in the following words:

“Behind the veil of legend and scientific truth comes out that three flying-cities were made for and were used by the demons. Of these three, one was in a stationary orbit in the sky, another moving in the sky and one was permanently stationed in the ground. These were docked like modern spaceships in the sky at particular time and at fixed latitude/longitudes. Siva’s arrow obviously referred to ablazing missile fired from a flying satellite specially built for the purpose and the brunt spaceship fell in the Indian ocean. Vestiges of onetime prosperous civilization destroyed in battles only flicker through these legends.


These references sharply point to the use of some kind of aerial flying vehicles known as Vimana apart from mechanical contrivances, armored cars, various types of missiles etc. These references sounding queer and unscientific even in recent past have been approximated to the present-day technology through the innovation of highly sophisticated weapons and of the space-satellites likeMariner, Vostok, Soyuz, Aryabhatta etc. These facts require more than a passing notice.


The flying vehicles were firstly designated Ratha (vehicle or carriage) in the Rig Veda. Vimanas possessed a very high speed. This aerial vehicle was triangular, large, 3-tier uneven and was piloted by at least three persons (tribandhura). It has three wheels which were probably withdrawn during aerial flight. In one verse the chariot is said to have three columns. It was generally made of anyone of the three kinds of metals, gold, silver or iron but the metal which usually went into its make up according to the Vedic text was gold. It looked beautiful. Long nails or rivets were attached to it. The chariot had three types of fuel. Possessing very fast speed, it moved like a bird in the sky soaring towards the Sun and the Moon and used to come down to the earth with great sound”.

(source: The Indians And The Amerindians

By Dr. S. Chakravarti p.141-146).

In addition to the Vaimanika Shashtra, the Samarangana Sutradhara and the Yuktikalpataru of Bhoja, there are about 150 verses of the Rig Veda, Yajurveda and the Atharvaveda, a lot of literary passages belonging to the Ramayana, the Mahabharata, the Puranas, the Bhagavata and the Raghuvamsa and some references of the darma Abhijnanasakuntalam of Kalidasa, the Abimaraka of Bhasa, the Jatalas.

The Avadhana Literature and of the Kathasaritsagara and a number of literary works contained either references to graphic aerial flight or to the mechanism of the aerial vehicles used in old ages in India. In the Ramayana both the words “Vimana” and “Ratha” have been used:

  • Kamagam ratham asthaya…nadanadipatim (3. 35. 6-7). He boarded the aerial vehicle with Khara which was decorated with jewels and the faces of demons and it moved with noise resembling the sonorous clouds.
  • You may go to your desired place after enticing Sita and I shall bring her to Lanka by air.. So Ravana and Maricha boarded the aerial vehicle resembling a palace (Vimana) from that hermitage.
  • Then the demons brought the Puspaka aerial vehicle and placed Sita on it by bringing her from the Ashoka forest and she was made to see the battle field with Trijata.
  • This aerial vehicle marked with Swan soared into the sky with loud noise.

Reference to Flying vehicles as Vimana occur in the Mahabharata in about 41 places of which the air attack of Salva on Krisna‘s capital Dwaraka deserve special notice. The Asura king Salva had an aerial flying machine known as Saubha-pura in which he came to attack Dwaraka.


He began to shower hails, and missiles from the sky. As Krishna chased him he went near the sea and landed in the high seas. Then he came back again with his flying machine and gave a tough fight to Krishna staying about one Krosa (about 4,000 ft) above the ground level. Krishna at last threw a powerful ground-to-air weapon which hit the plane in the middle and broke it into pieces. The damaged flying machine fell into the seas. This vivid description of the air attack occurs in the Bhagavata also. We also come across the following references to missiles, armaments, sophisticated war-machines and mechanical contrivances as well as to Vimanas in Mahabharata.

The inscriptions of emperor Asoka are by far the most authentic records in support of the existence of aerial flying vehicles which are mentioned as Vimana. The existence of aerial chariots in whatever form it might be was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C.- 237 B.C. Vatsyana in his Kama Sutra referred to mechanical contrivances in their origin among 64 ancillary Sciences.

The Arthasastra of Kautilya (3rd century B.C), a treatise mainly dealing with political economy but containing information on kindred scientific topics refers to a class of mechanic known as Saubhika…

8. Sundara Vimana: Vertical Section

A discussion regarding the existence of and the use of flying vehicles in ancient India naturally waits for an advanced state of knowledge in cosmogony. A close and careful study of the Vedic literature shows that it was not just a collection of primeval poetry but a varied literature of a powerful and dynamic society where the people had the knowledge of cloud and vapor, of the season and of the monsoon, of the different types of wind, of the expanse of the sky, of the strength of the wind blowing at high speed and so on.

Three types of cloud have been referred to in the Rig Veda (1.101.4). which also states that smoke and vapor surcharged with water turn into cloud. Formation of vapor through heat and the subsequent formation of cloud has been referred to in the Vedas. Indian meteorological concepts thus date back to the age of the Rig Veda.

Citations.

http://trusciencetrutechnolgy.blogspot.in/2013_07_01_archive.html

http://www.bibliotecapleyades.net/vimanas/esp_vimanas_2a.htm

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Mahalakshmi.gif
Hinduism

Varalakshmi Vrata Mantras Procedure Receipe By Shiva


Varalakshmi Pooja , also called as Varamahalakshmi Vrata is an important Hindu Festival.

This is celebrated in the Shravana Masa, July -August.

Varalakshmi Vrata  2015.

Vralakshmi.jpg Vralakshmi.

28 August Friday.

For Muhurtha for your city Click the Link below.

http://www.drikpanchang.com/festivals/varalakshmi-vratam/varalakshmi-vratam-date-time.html?l=10645&year=2015

 

Varalakshmi Vratam falls during Shukla Paksha of Hindu month Shravan and it is observed on first Friday before Shravan Purnima. Shravan Purnima is observed as Raksha Bandhan in most Indian states. Varalakshmi Vratam also happens to be second Friday in Shravan month. Currently it falls in month of July or August in English calendar.

Varalakshmi Puja is performed by married women for the well-being of husband and the other family members. It is believed that worshipping Goddess Vara-Lakshmi on this day is equivalent to worshipping Ashta-Lakshmi – the eight Goddesses of Wealth (Sri), Earth (Bhu), Learning (Saraswati), Love (Priti), Fame (Kirti), Peace (Shanti), Pleasure (Tushti) and Strength (Pushti).

While the term Sri itself denotes wealth and every thing that is auspicious,there are some more attributes associated with Goddess Mahalakshmi, consort of Lord Vishnu.

They are ,

In abstract Philosophical terms, Sri,Prosperity is

1.Varchasva,  वर्चस्व,

  1. sway (n)
  2. influence (n)
  3. dominance (n)
  4. ascendancy
  5. domination
  6. mastery

2.Ayushyam,Longevity

3.Arogya,Health

4.Dhanya,Cereals, Food,

5.Dhana,Wealth

6.Pasu,Cattle

7.Bahu Puthra( many or Good children)

8.Satha Samvathsaram,Full Life of Hundred Years,

9. Dheerg Atuhu,Ilness free Life

‘Sri Varchaswa Ayushyam Arogyam Mavvthach Choobhaamana aheeyanthe Dhaanya Dhanam Pasu Bahu Puthra Laabham Sadha Samvathsaram Dhhergamaayuhu’

Aaseervatha Mantra.

In in Varalashmi Vrata women , iddition, pray for the Longevity of their Husbands.

One may note that this Vrata Procedure was initiated by Shiva, for worshipng the wife of Vishnu, thereby signifying the unity of Siva and Vishnu.

Procedure.

Start the Pooja at the appointed Muhurtha .

The Mantras. slokas  order is as follows.

Ganapathi Pooja,

Ganapathi Pranaprathshta,

Ganapathi mantras in short,

Ganapathi Aarthi,

Varalakshmi Vrata Sankalpa,

Ganesha Dhyana,

Kalasa Pooja,

Varalakshmi Avahanam.

Angannyasa, Karannyasa,

Pooja,

1.Durga,( one may recite Durga Suktham also as it is very effective along eith the raditional Durga Ashtotra)

2.Sarsvati Astotra,

3.Lakshmi Ashtotra( Recite Sri Suktha as well)

Deeparadhana,

Naivedyam.

Punar Pooja either in the same evening or the next day,.depends on family Traditions.

Durga Ashtotra.

Om Drugayai Namaha
Om Shivayai Namaha
Om Maha Lakshmyai Namaha
Om Maha Gouryai Namaha
Om Chandikaye Namaha
Om Sarva Gynayai Namaha
Om Sarva Lokeshayai Namaha
Om Sarva Karma Phala Pradayai Namaha
Om Sarva Teerdha Mayai Namaha
Om Pun Yayai Namaha
Om Deva Yonaye Namaha
Om Ayoni Jaayai Namaha
Om Bhume Jaayai Namaha
Om Nirgu Nayai Namaha
Om Aadhara Shaktyai Namaha
Om Aanee Shvaryai Namaha
Om Nirgu Nayai Namaha
Om Niramham Karayai Namaha
Om Sarva Garva Vimar Dhinyai Namaha
Om Sarva Loka Priyayai Namaha
Om Vaanyai Namaha
Om Sarva Vidyadhi Devataayai Namaha
Om Parvatyai Namaha
Om Devamatre Namaha
Om Vanee Shayai Namaha
Om Vindya Vasinyai Namaha
Om Tejo Vatyai Namaha
Om Maha Matre Namaha
Om Koti Surya Sama Prabhayai Namaha
Om Deva Tayai Namaha
Om Vahni Rupayai Namaha
Om Sate Jase Namaha
Om Varna Rupinyai Namaha
Om Guna Shayayai Namaha
Om Guna Madhyayai Namaha
Om Guna Traya Vivarji Tayai Namaha
Om Karma Gynana Pradayai Namaha
Om Kantayai Namaha
Om Sarva Samhara Karinyai Namaha
Om Dharma Gynanayai Namaha
Om Dharma Nistayai Namaha
Om Sarva Karma Vivardhi Tayai Namaha
Om Kamakshmai Namaha
Om Kama Samhartyai Namaha
Om Kama Krodha Vivarji Tayai Namaha
Om Shan Karyai Namaha
Om Sham Bhavyai Namaha
Om Shan Tayai Namaha
Om Chandra Suryagni Lochanayai Namaha
Om Suja Yayai Namaha
Om Jaya Bhumi Shtayai Namaha
Om Jaahnavyai Namaha
Om Jana Puji Tayai Namaha
Om Shastrasyai Namaha
Om Shastra Mayyai Namaha
Om Nityayai Namaha
Om Shubhayai Namaha
Om Chandhrardha Mastakayai Namaha
Om Bharatyai Namaha
Om Bramaryai Namaha
Om Kalpayai Namaha
Om Karalyai Namaha
Om Krushana Pingalayai Namaha
Om Bramhai Namaha
Om Narayanyai Namaha
Om Roudryai Namaha
Om Chandra Mruta Pari Srutayai Namaha
Om Jyeshtayai Namaha
Om Indirayai Namaha
Om Maha Mayayai Namaha
Om Jagat Grushtya Dhika Rinyai Namaha
Om Bramhanda Koti Samsdha Nayai Namaha
Om Kaminyai Namaha
Om Kamalaa Layayai Namaha
Om Katya Yanyai Namaha
Om Kalaa Teetayai Namaha
Om Kala Samhara Karinyai Namaha
Om Yoga Nishtayai Namaha
Om Yogi Gamyayai Namaha
Om Yogi Dyeyayai Namaha
Om Tapa Svinyai Namaha
Om Gynana Pupayai Namaha
Om Niraka Rayai Namaha
Om Bhakta Bhishta Phala Pradayai Namaha
Om Bhutatme Kayai Namaha
Om Bhuta Matre Namaha
Om Bhute Shyai Namaha
Om Bhuta Darinyai Namaha
Om Svadhayai Namaha
Om Naree Madhya Gatayai Namaha
Om Shada Dharadi Vardhinyai Namaha
Om Mohitam Shubha Dayai Namaha
Om Shubhrayai Namaha
Om Sukshmayai Namaha
Om Matrayai Namaha
Om Nirala Sayai Namaha
Om Nimna Gayai Namaha
Om Neela Samka Shayai Namaha
Om Nitya Nandayai Namaha
Om Harayai Namaha
Om Paraayai Namaha
Om Sarva Gynana Pradayai Namaha
Om Anamtayai Namaha
Om Satyayai Namaha
Om Durlabha Rupinyai Namaha
Om Sarasvatyai Namaha
Om Sarva Gatayai Namaha
Om Sarva Bheeshta Prada Inyai Namaha.

Lakshmi Ashtotra.

Om prakrutyi namaha
Om Vikrutyi namaha
Om Vidyayai namaha
Om Sarwabhoota hita pradai namaha
Om Sraddayai namaha
Om Vibootai namaha
Om Surabhai namaha
Om Paramatmikamai namaha
Om Vache namaha
Om Padmalai namaha
Om Padmai namaha
Om Suchai namaha
Om Swahai namaha
Om Swathatai namaha
Om Dhanyai namaha
Om Hiranmai namaha
Om Lakshmai namaha
Om Nityapushatai namaha
Om Vibhaavarayai namaha
Om Adityai namaha
Om Deeptai namaha
Om Vasudaai namaha
Om Kamalayai namaha
Om Kantayai namaha
Om Kamakshai namaha
Om Rakrodasambhavai namaha
Om Anugrahapradayai namaha
Om Buddai namaha
Om Anughooai namaha
Om Harivallabhai namaha
Om Asokhai namaha
Om Amrutai namaha
Om Deeptai namaha
Om Lokasokavinasinai namaha
Om Dharmanilayai namaha
Om Karunai namaha
Om Lokamatrai namaha
Om Padmapriyai namaha
Om Padmahastai namaha
Om Padmashai namaha
Om Padmasundrai namaha
Om Padmodbhavai namaha
Om Padmamukhai namaha
Om Padmamaladharai namaha
Om Ramaaai namaha
Om Daivai namaha
Om Padminai namaha
Om Padmagandhinai namaha
Om Punyagandhayai namaha
Om Suprasannai namaha
Om Prasadabhimukhai namaha
Om Prabhai namaha
Om Chandravadanai namaha
Om Chandrai namaha
Om Chandrasahodarai namaha
Om Chaturbhujai namaha
Om Chandraroopai namaha
Om Indirai namaha
Om Induseetalai namaha
Om Ahladajannai namaha
Om Pushtai namaha
Om Sivai namaha
Om Sivakartai namaha
Om Satai namaha
Om Vimalai namaha
Om Viswajannai namaha
Om Pushtai namaha
Om Daridraynasinai namaha
Om Preetipushkaranai namaha
Om Santai namaha
Om Sukla malyambarai namaha
Om Srivai namaha
Om Bhaskarai namaha
Om Bilwanilayai namaha
Om Vararohai namaha
Om Yasiswai namaha
Om Vasunadharai namaha
Om Vudaaragai namaha
Om Harinyai namaha
Om Hemamalinai namaha
Om Dhanadhayakartai namaha
Om Siddiai namaha
Om Shtanasowmayai namaha
Om Subhapradai namaha
Om Nrumavesmagataa nandanai namaha
Om Varalakshmai namaha
Om Vasupradaai namaha
Om Hiranyaprakrai namaha
Om Samudratanai namaha
Om Jayai namaha
Om Mangaladevai namaha
Om Mangalai namaha
Om Devayai namaha
Om Vishnuvakshastalastitai namaha
Om Vishnupatnai namaha
Om Prasannshai namaha
Om Nnarayana samasritrai namaha
Om Daridradamsai namaha
Om Daivai namaha
Om Sarvopradavarinai namaha
Om Navadurgai namaha
Om Mahakalai namaha
Om Brahamavishnusivatmikai namaha
Om Trikalagyana sampanai namaha
Om Bhuvaneswarai namaha
Om Varalakshmai namaha: –

OM Sarasvatyai Namaha
OM Mahaabhadraayai Namaha
OM Mahaamaayaayai Namaha
OM Varapradaayai Namaha
OM Shriipradaayai Namaha
OM Padmanilayaayai Namaha
OM Padmaaxyai Namaha
OM Padmavaktrakaayai Namaha
OM Shivaanujaayai Namaha
OM PustakabhRite Namaha
OM GYaanamudraayai Namaha
OM Ramaayai Namaha
OM Paraayai Namaha
OM Kaamaruupaayai Namaha
OM Mahaavidyaayai Namaha
OM Mahaapaataka naashinyai Namaha
OM Mahaashrayaayai Namaha
OM Maalinyai Namaha
OM Mahaabhogaayai Namaha
OM Mahaabhujaayai Namaha
OM Mahaabhaagaayai Namaha
OM Mahotsaahaayai Namaha
OM DivyaaNgaayai Namaha
OM Suravanditaayai Namaha
OM Mahaakaalyai Namaha
OM Mahaapaashaayai Namaha
OM Mahaakaaraayai Namaha
OM Mahaa.nkushaayai Namaha
OM Piitaayai Namaha
OM Vimalaayai Namaha
OM Vishvaayai Namaha
OM Vidyunmaalaayai Namaha
OM VaishhNavyai Namaha
OM Chandrikaayai Namaha
OM Chandravadanaayai Namaha
OM Chandralekhaavibhuushhitaayai Namaha
OM Saavityai Namaha
OM Surasaayai Namaha
OM Devyai Namaha
OM Divyaala.nkaarabhuushhitaayai Namaha
OM Vaagdevyai Namaha
OM Vasudaayai Namaha
OM Tiivraayai Namaha
OM Mahaabhadraayai Namaha
OM Mahaabalaayai Namaha
OM Bhogadaayai Namaha
OM Bhaaratyai Namaha
OM Bhaamaayai Namaha
OM Govindaayai Namaha
OM GOMatyai Namaha
OM Shivaayai Namaha
OM JaTilaayai Namaha
OM Vindhyaavaasaayai Namaha
OM Vindhyaachalaviraajitaayai Namaha
OM ChaNDikaayai Namaha
OM VaishhNavyai Namaha
OM Braahmayai Namaha
OM BrahmaGYaanaikasaadhanaayai Namaha
OM Saudaamanyai Namaha
OM Sudhaamuurtyai Namaha
OM Subhadraayai Namaha
OM Surapuujitaayai Namaha
OM Suvaasinyai Namaha
OM Sunaasaayai Namaha
OM Vinidraayai Namaha
OM Padmalochanaayai Namaha
OM Vidyaaruupaayai Namaha
OM Vishaalaaxyai Namaha
OM Brahmajaayaayai Namaha
OM Mahaaphalaayai Namaha
OM Trayiimuurtaye Namaha
OM TrikaalaGYaayai Namaha
OM TriguNaayai Namaha
OM ShaastraruupiNyai Namaha
OM ShaMbhaasurapramathinyai Namaha
OM Shubhadaayai Namaha
OM Svaraatmikaayai Namaha
OM Raktabiijanihantryai Namaha
OM ChaamuNDaayai Namaha
OM Ambikaayai Namaha
OM MuNDakaayapraharaNaayai Namaha
OM Dhuumralochanamadanaayai Namaha
OM Sarvadevastutaayai Namaha
OM Saumyaayai Namaha
OM Suraasura namaskRitaayai Namaha
OM Kaalaraatryai Namaha
OM Kalaadharaayai Namaha
OM Ruupasaubhaagyadaayinyai Namaha
OM Vaagdevyai Namaha
OM Varaarohaayai Namaha
OM Vaaraahyai Namaha
OM Vaarijaasanaayai Namaha
OM ChitraaMbaraayai Namaha
OM Chitragandhaayai Namaha
OM Chitramaalyavibhuushhitaayai Namaha
OM Kaantaayai Namaha
OM Kaamapradaayai Namaha
OM Vandyaayai Namaha
OM Vidyaadharasupuujitaayai Namaha
OM Shvetaananaayai Namaha
OM Niilabhujaayai Namaha
OM Chaturvargaphalapradaayai Namaha
OM Chaturaanana saamraajyaayai Namaha
OM Raktamadhyaayai Namaha
OM Nira.njanaayai Namaha
OM Ha.nsaasanaayai Namaha
OM NiilajaNghaayai Namaha
OM BrahmavishhNushivaatmikaayai Namaha.

People wake up early in the morning on Friday and take a bath. Traditionally speaking the waking up time for the puja is the brahma muhurtham. Then the designated puja area and house is cleaned well and a beautiful ‘kolam’ or rangoli is drawn on the intended place of puja.

Next is the preparation of the ‘kalasham or kalash.’ A bronze or silver pot is selected and is cleaned thoroughly and a swastika symbol is drawn and is smeared with sandalwood paste. The kalasham pot is filled with raw rice or water, coins, a single whole lime, five different kinds of leaves, and beetle nut. The items used to fill the kalasham vary from region to region and includes turmeric, comb, mirror, small black bangles and black beads.

The kalasham up to the neck is sometimes covered with a cloth and mango leaves are placed on the mouth of the kalasham. Finally, a coconut smeared with turmeric is used to close the mouth of the kalasham. To this coconut, an image of Goddess Lakshmi is fixed or the image of Lakshmi is drawn using turmeric powder. Now the kalasham symbolically represents Goddess Lakshmi.

In some areas, women place a mirror behind the kalasham. Today, there are also specially made Varalakshmi pots available in the market.

The kalasham is usually placed on a bed of rice. First Lord Ganesha is worshipped. Then begins the Varalakshmi Puja. The puja consists of singing slokas dedicated to Goddess Lakshmi like the Lakshmi Sahasranamam. Arati is performed on the kalasham. Different types of sweets are offered. Some people offer pongal. In some areas women tie yellow thread on their hands.

The woman who is observing the Varalakshmi Puja abstains from eating certain kind of food and this varies from region to region. In some regions, women fast till the puja period.

Thamboolam – betel leaf, areca nut and slaked lime – is offered to women in the locality and in the evening an arati is offered.

The next day, that is on Saturday, after taking a bath the kalasham is dismantled and the water in the kalasham is sprinkled in the house. If rice is used then it is mixed with rice in the house.

There are no hard and fast rules in performing the Varalakshmi Puja and you can be flexible on the puja items. Even a simple prayer will please Goddess Lakshmi.

The legend.

On one occasion, Parvati and Parameswara were playing a game of paramapatham. Parvati was winning game after game by the rules, but Parameswara is said to have claimed the victory at each game, wantonly, to Parvati’s intense chagrin. So Parvati demanded to have an umpire and one Chitranemi, a creation of Parameswara, was chosen. As an underling of Parameswara, he sided with his master most unjustly. This provoked Parvati’s anger and she cursed Chitranemi that he should become a leper for discharging his duty in this most unfair manner.

When Chitranemi begged Parvati’s forgiveness and Parameswara added his entreaties to it, she is said to have relented and modified the curse by adding that he would be cured of his leprosy by observing the Vara Lakshmi Vrata. By doing this, Chitranemi was, it is said, rid of the loathsome disease.

The history of the origin Of the Vara Lakshmi Vrata is rather interesting. Lakshmi is said to have visited a pious woman by name Sarmadi, living in the city of Kuntinapura in Magadha (Bihar), in one of her dreams and expressed her satisfaction at her devotion to her children. When she woke up from her sleep, she took a bath and worshiped Lakshmi to ensure her blessings. When the other ladies heard of her dream and her worship of Lakshmi, they too began to worship her, and the custom is then said to have spread everywhere throughout the land in course of time….

This is a pooja that was pronounced by no other than Lord Parameswara to be performed by his consort Parvathi to seek prosperity and happiness for the family. Thus it came to be emulated by married women who sought boons (varam) for the health, wealth and knowledge for the entire family. In some cases, women prayed for being blessed with children.

Naivedyam.

General Neivedhya Items for the pooja

Salyannam Plain white cooked rice
Kruthakula Payasam Paruppu Payasam(Dal Kheer)
Mashapubam Ulundhu vadai (Urid dal vada)
Kudapubam Appam
Lattugam Pacharisi Idly
Sanagam Kondaikadalai Sundal(Chick peas sundal)
Modhagam Kozhukattai
Nalikerakandam Coconut break into half
Kathalepalam Banana
Patharepalam Ilandhapazham(Ber)
Jambubalam Navarpazham(indian blackberry)
Peejapurapalam) Guva fruit
Narthapalam Orange/ sweet lime

Citations.

http://www.subbuskitchen.com/2010/08/varalakshmi-vrathamvaralakshmi-pooja.html#.VdLK3bKqqkq

Visit the Link above for recipe for these items.

http://www.hindu-blog.com/2007/08/how-to-perform-varalakshmi-puja.html

Standard
Hinduism

Moon Dial Konark Calculate To A Minute Sun Dial


Many of us are aware of Sun Dials.

Sun Dial, Konark,India.png Sun Dial, Konark,India.

Many would have visited the one at New Delhi.

But how does one calculate Time with the help of a Sun Dial?

Take the famous Sun Dial at Konark, Odisha, India.

There are eight spokes in the Wheel.

‘The sundial has 8 major spokes that divide 24 hours into 8 equal parts, which means that the time between two major spokes is 3 hours. There are 8 minor spokes as well. Each minor spoke runs exactly in the middle of 2 major spokes. This means that the minor spoke divides the 3 hours in half, so the time between a major spoke and a minor spoke is an hour and half or 90 minutes.

Now, at the edge of the wheel, you can see a lot of beads. If you observe carefully, you can see that there are 30 beads between a minor and a major spoke. So, the 90 minutes are further divided by 30 beads. This means that each bead carries a value of 3 minutes. The beads are large enough, so you can also see if the shadow falls in the center of the bead or on one of the ends of the bead. This way we can further calculate time accurately to the minute.

The sundial shows time in an anti-clockwise fashion. At the top, the major spoke stands for midnight and this spoke stands for 3 A.M and this one for 6 A.M and so on. When I place a finger or a pen at the tail of the animal in the axle, the shadow will fall on the edge of the wheel. Now, I simply note the bead where the shadow falls. Using the math we did before, I can easily tell the current time precisely down to the minute. Imagine how much time and coordination would have happened between the astronomers, engineers and sculptors to create something like this 750 years ago.

Now if you are observing closely, you would have 2 questions in your mind right now. The first question would be, what happens when the sun moves from east to west. Since the wheel is carved on a wall, the sun would not shine on this wheel at all. How can we tell time in the afternoons? Now, the Konark temple has another wheel or sundial, located on the west side of the temple as well. You can just use the other sundial that will work perfectly from afternoon, until sunset.

This is the second and the most interesting question. How do you tell time after sunset? There would be no sun, and hence no shadows from sunset till the next morning’s sunrise. After all, we have 2 sundials in the temple which work only when the sun shines. To this question, I want to point out that the Konark temple does not have just 2 wheels like this. The temple has a total of 24 wheels, all accurately carved just like the sundials. Have you heard of the Moondial? Do you know that the moondials can work just like sun dials during night time? What if the other wheels in the temple could be used as moondials?

Many people think that the other 22 wheels were carved for decorative or religious purposes and do not have an actual use. This is what people thought about the 2 sundials as well. Believe it or not, people thought that all the 24 wheels were just carved for beauty and as Hindu symbols. About 100 years ago, it became known that this was a sundial when an old yogi was seen calculating time secretly. Apparently selected people were using these wheels for generations and for 650 years no one else knew about it. They say that when they asked him about the purpose of the other 22 wheels, the yogi refused to talk and simply walked away.

And our knowledge of just these 2 sundials themselves is actually very limited. You can see how there are multiple circles of beads. You can see carvings and markings all over these sundials, and we don’t the meaning of most of them. For example, this carving on a major spoke has exactly 60 beads. Notice how in some carving you can see leaves and flowers which may mean Spring or Summer. Notice how in some carvings you can see lemurs mating, which only happens during winter. So, these sundials could have even been used as an almanac for a variety of different things. Now you can understand how limited our knowledge is about the rest of the 22 wheels.

Notice that there are clues on these wheels that people have overlooked for centuries. Notice how a woman wakes up and looks at a mirror in the morning. Notice how she is stretching, being tired and ready to go to sleep. And you can also see that she is engaging in sexual activity during night. For centuries, people have ignored these hints and thought that these were carvings of Hindu Goddesses.
This is also a perfect example of how people think ancient unexplainable carvings are just for beauty or religious purposes. If ancient people spent a lot of time creating something, there is a very good chance that it was done for a valuable, scientific purpose.

Moondials are time pieces similar to a sundial. The most basic moondial, which is identical to a sundial, is only accurate on the night of the full moon. Every night after it becomes an additional (on average)[note 1] 48 minutes slow, while every night preceding the full moon it is (again on average) 49 minutes fast, assuming there is even enough light to take a reading by. Thus, one week to either side of the full moon the moondial will read 5 hours and 36 minutes before or after the proper time.

More advanced moondials can include charts showing the exact calculations to get the correct time, as well as dials designed with latitude and longitude in mind.

Citations.

https://en.wikipedia.org/wiki/Moondial

https://www.youtube.com/watch?v=K9RF9lLBIMs

Standard
Hinduism

Vedic Palm Manuscript Atreya Siksha In Germany In Tamil


When I posted an article on the information that Sri.Bandibatla Viswanatham Sastry, Rajamundry, Andhra Pradesh went to Germany and helped the germans to develop V-Rockest, which was used effectively by Hitler in World War II, thought there were positive comments, there was also derision that I was quoting from hearsay and legends which do not have authenticity.

I proceed in my quest to seek the Truth about Santana Dharma, despite some , from our soil, asking me to desist from pursuing the antiquity of Sanatna Dharma.

Aitreya Palm Leaf manuscript in Germany. in Tamil.jpg Aitreya Palm Leaf manuscript in Germany. in Tamil.

I followed up the notion that the Vedic Texts were smuggled to Germany.

For this, I took my grandfather Professor. Geometry Narayana Iyer’s words, for if a grandson does not belive a grandfather, who else would?

I think my grandfather would be happy, wherever he is now.

The Aitreya Shiksha is in Germany and to the surprise of many it is in ancient Tamil !

This also proves my Theory that Sanatana Dharma was in place in the South, probably even before the Sarasvati Valley!

The irony is that the Link was found, of all places in Pakistan defence Forum!

http://defence.pk/threads/help-recover-the-rare-text-on-vedic-phonology-from-germany.236826/

Here is the story.

Here is the long-awaited Ātreya Śikṣā. There are two versions, one is text only, the other is the critical edition with 141 footnotes.

http://is1.mum.edu/vedicreserve/shiksha/atreya_shiksha.pdf

Critical Edition: http://www.peterffreund.com/shiksha/atreya1_shiksha.pdf

We were originally attracted to Ātreya Śikṣā because it was chosen by Dr. Tony Nader, author of the landmark work, Human Physiology: Expression of Veda and Vedic Literature, who correlated the structure and function of the main texts of Shiksha with the 36 pairs of autonomic ganglia on each side of the spine. The Ātreya Śikṣā was specifically correlated with the Mesentericum inferius, one of the autonomic ganglia not located along the spine, but found in the gut, located at the origin of the inferior mesenteric artery where it branches off from the aorta. This ganglion contains the sympathetic neurons innervating the descending and sigmoid colon. (See attached picture at the bottom of this email!)  But this correlation of Ātreya Śikṣā with a small bundle of nerve fibers in the abdominal cavity, did not prepare us for the grand synthesis of the knowledge of Sanskrit phonetics which Ātreya presents in this work. Starting with the alphabet which the beginning student learns, he lays out a course of Vedic study, leading to complete mastery of the science of pronunciation. Pronunciation is for the sake of perfect recitation of the Veda. Vedic recitation is a means of gaining perfection, Pāṭha mātreṇa siddhyati, “Through mere recitation, one gains perfection.” Letter-perfect recitation of the Veda–because the Veda is the blueprint of Natural Law at the basis of the whole creation, the Constitution of the Universe–leads to the complete awakening of intelligence in the individual, awareness rising to command the total potential of Natural Law, in the highest state of consciousness, Unity Consciousness, which Ātreya calls Para Brahman. The knowledge of phonetics is placed in the broader context of culturing enlightenment in the individual, unfolding the hidden latent potential within the individual. Towards this end, Ātreya incorporates all the main themes and threads of Sanskrit phonetics, to create a comprehensive vision that unites the science of phonetics with the age-old tradition of Vedic recitation, and the experience of higher states of consciousness in the individual.

Picture of the aorta and (2/3 of the way down) the place where the Inferior mesenteric artery branches off from the aorta. The nerve ganglion around that branching point, the inferior mesenteric ganglion, is correlated with this Atreya Shiksha.Jpg Picture of the aorta and (2/3 of the way down) the place where the Inferior mesenteric artery branches off from the aorta. The nerve ganglion around that branching point, the inferior mesenteric ganglion, is correlated with this Atreya Shiksha.

The course of Vedic study begins with memorization of the Saṁhitā, and here the Taittirīya recension of Kṛiṣhṇa Yajur Veda is promoted as the first Veda to be learned by the student. After learning the Saṁhitā by heart through constant repetition, repeating it over and over with the teacher, like a gramophone record, the student begins a long and somewhat arduous journey of investigation into the detailed fabrics of the Saṁhitā text. The student starts this journey by learning the word by word recitation of the Vedic text. Whereas the words are put together in the Saṁhitā text, and there is mixing of sounds at the boundaries of words, called Sandhi, the Sandhi is resolved and the words are pulled apart in the Pada Pāṭha, or word by word recitation. Letters that are dropped or changed in Sandhi have to be restored in the Pada Pāṭha recitation, and there are many ambiguities which cannot be decided by inspection: Is the final n after long ā really a final n, or is it actually a final t which has been changed to n by Sandhi? If a long ā is followed by a voiced consonant at the start of the next word, was there originally a visarga (ḥ) which has been dropped by Sandhi, or was there just long ā? There is an entire class of texts, in Sanskrit phonetics, dealing with these issues, and serving as aids in the memorization of the Pada Pāṭha recitation. This group of texts includes the Ingya Ratnam which we have already visited, and they include also a group of texts called Sapta Lakṣaṇam. We will examine Sapta Lakṣaṇam and some of the other texts in this category in a future Ātreya Śikṣā mailing. Ātreya devotes one section to explaining the intricacies of the word by word recitation, particularly as regards the treatment of compound words.

After mastering the Pada Pāṭha, the student is now ready to begin the Krama recitation of the Veda. In the Krama recitation, two words at a time from the Pada Pāṭha are combined together with Sandhi, and recited: The first and the second, the second and the third, and then the third and the fourth, so that each word is repeated twice, once together with the previous word and once together with the following word. Some details of this recitation are explained in the section on Krama in Ātreya Śikṣā, and there are also some rare Śikṣā texts on this topic which we are trying to obtain.

The Saṁhitā and Krama recitations are called Prakṛiti recitations, because the original sequence of the Vedic text is maintained in these recitations. There are also more complex recitations of the words of the Veda, called Vikṛiti, and Ātreya devotes a section to explaining the first of these, called Jaṭā. In the Jaṭā recitation, each pair of words that are repeated in the Krama recitation, are now repeated three times, once forward in their normal sequence, then backward, in the reverse order, and then again forward in the normal sequence, ie.,1-2, 2-1, 1-2. There is a class of texts dealing with the Jaṭā recitation, and we will be visiting a half-dozen of these in a future Ātreya Śikṣā mailing. In addition to Jaṭā, there are seven other modes of Vikṛiti recitation, and these are discussed in another group of phonetic texts, one of which, Vyāla Śikṣā, we have already visited.

After the study of the Vikṛiti recitations of the Vedic text, which take many years to master, there is yet another level of recitation which explores in excruciating detail all the fine points of Vedic phonology. This is the Varṇakrama recitation. Varṇakrama means literally, letter by letter, and there are five kinds of Varṇakrama recitations, each increasingly more complex: The added complexity is not through alteration of sequence, but through giving more and more details of the phonological characteristics of each letter in sequence(1), the associated accent(2), the length (Kāla) of the sound(3), demarcation of plosives by what are called aṅgas (limbs of each vowel)(4) until in the fifth kind of Varṇakrama, called Varṇasārabhūta Varṇakrama(5), eight different parameters are described for each vowel, eight for each consonant, and ten different parameters for each Vedic accent, including the jāti (caste), and devatā of each letter. The description of the Varṇakrama recitation begins with verse 46.2 and continues through verse 281, as Detlef Eichler has so kindly pointed out. Thus the study of Varṇakrama forms the bulk of the content of Ātreya Śikṣā, There is one other well-known text which deals exclusively with Varṇakrama (although Varṇakrama itself is not well known) and that is Pāri Śikṣā. An excellent version of Pāri Śikṣā with numbered verses and clearly marked sections is included in the Hamburg palm leaves where Ātreya Śikṣā is also found, and there it is called Pañchavarṇakrama Lakṣaṇam. We will go into detail about the Varṇakrama recitation as described in Ātreya Śikṣā in the light of the description of Varṇakrama in Pāri Śikṣā in a future Ātreya Śikṣā mailing. The Varṇakrama recitation demands perfection in the letter perfect preservation and recitation of the Vedic text. Its treatment completes the unfoldment of Sanskrit phonetics in Ātreya Śikṣā.

Having completed the discussion of Varṇakrama, in the remaining verses, Ātreya describes the goal of Vedic study, the attainment of Brahman consciousness, and strongly emphasizes the importance of daily recitation of the Veda as taught by the guru.

Atreya Shiksha has 14 chapters and 64 named sections in those chapters. The verse count is said to be 294, but we seem to have 295. The verses are numbered in both manuscripts although sparsely. The Tirupati manuscript was said to be 500 to 600 years old; the Hamburg manuscript is probably 150 to 200 years old. But differences between the Hamburg and the Tirupati manuscripts are very few: these are noted with footnotes. Only rarely was the reading in the Tirupati manuscript clearer or more sound. The Hamburg manuscript has one more verse than the Tirupati manuscript, but this verse seems to belong. The Hamburg manuscript has three lines in a different position than in the Tirupati manuscript. We have settled with the position given them by the Hamburg manuscript. Further differences are more subtle. Only readings that were clearly different, and not due to poor penmanship (or insect damage) have been noted.

The chapters are noted with numbers in the Hamburg manuscript: The numbers are written on the left margin of the palm leaf, associated with the section title of the last section of the chapter. In the Tirupati manuscript, the end of the second chapter is marked with the word “dvaya.” This gives a hint that the chapter divisions are indeed authentic, and perhaps even original. But there is some lack of clarity as to where actually the chapter boundaries fall, since only sections are marked in the text, and only these little clues of numbers written after specific sections give indication of where the chapters start and end. The sections are occasionally noted with colophons; more frequently they are noted with a long horizontal line with a wave at the end, appearing at the end of a verse. Sometimes the section title will include the word “ādi” indicating that the section starts with the verse that begins with those words and that will establish the starting point of the section. Some sections are quite clear from their subject matter; while others are gauged more crudely by the position of the title notation in the margin. Since each line has about one and a quarter anustubh verses, there is some ambiguity for the starting point of some sections.

There are surprisingly few shared verses in Ātreya Śikṣā. Shared verses have been a hallmark of authenticity in Śikṣā texts, and there are just enough to convince us that we have an authentic, original text. There are 32 shared lines in Ātreya Śikṣā, which is about 5% of the whole. There are 18 different Śikṣā texts which have at least one shared line with Ātreya Śikṣā. Top of the list is Pāri Śikṣā with 17 shared lines, then Āpiśali with 7, Śambhu with 5, Kauṇḍinya (Mysore) with 3, Veda Śikṣā, Yajñavalkya, Varṇaratnapradīpikā, Kālanirṇaya, Pāṇini, Śaunaka, Śaiśirīya Śikṣā and Svarāṣṭaka with 2 lines each, and Lomaśi, Sarvasaṁmata, KauhalIya, Cārāyaṇīya, Svara Śikṣā, and Vyāsa Śikṣā each with one shared line. Quite surprisingly, Ātreya Śikṣā is the first text that we have come across which has shared lines with Vyāsa Śikṣa. Although there is a paucity of shared verses, and many verses with the same content and vocabulary have been apparently purposely reworked by one or the other author so that they do not match, like a school-boy being careful to avoid plagiarism, still there are enough shared verses to give the sense of Ātreya belonging to the community of Śikṣākāra’s, the ancient writers of phonetic treatises. As discussed before, Pāri Śikṣā is especially close in content to the Ātreya Śikṣā, and the number of shared verses does not reveal the intimate connection between the two texts: There are many more verses, many of them cited in the footnotes, which exhibit great similarity between Ātreya and Pāri Śikṣā, and many of the chapter titles of the two works are the same. Most of Pāri Śikṣā is in Triṣṭubh meter, with 22 syllables per line, while most of Ātreya Śikṣā is in the more common Anuṣṭubh meter, with only 16 syllables per line. This of course makes it more difficult for one to borrow from the other, but in verse 106, Ātreya does just that, using one and a quarter lines to quote a Triṣṭubh line, apparently from Pāri Śikṣā, concluding with iti proktās te, “Thus they said in ancient times.” This is a hint which gives some measure of validation to the proposal of Detlef Eichler, that Ātreya has simply reworked the material of the earlier Pāri Śikṣā, adding only a few additional sections at the beginning and the end. But regardless of the antecedents, and there are such connections precisely because he does stand within the tradition of Vedic Science, nevertheless, Ātreya’s borrowing does not detract from his accomplishment: Ātreya achieves what no other Śikṣā writer has attempted, namely, he presents to the world a textbook of enlightenment through Vedic recitation.

We are grateful to the Hamburg Staats-Universitaets Bibliothek (Library) for the preservation of this manuscript bundle and the extraordinarily clear photographs of the palm leafs. We would also like to thank Detlef Eichler for his many excellent suggestions and recommended changes of the typescript. And thanks again to all the Kickstarter Project supporters for your support and your patience. We now have the content needed to move ahead with the rewards promised as part of the Atreya Shiksha Project fundraising. And of course, the monthly updates will continue as we progress with the transcription of the 40 other texts in this manuscript bundle.

Gratefully yours,

Peter Freund and Vivek Vaidyanathan

Citations with eternal gratitude to.

https://www.kickstarter.com/projects/1871038000/atreya-shiksha/posts/736483

  • It may be noticed that the script in the Image is in Tamil (ancient)
  • Dr.Chandrasekhar had pointed it out rightly.

I have written to Professor Peter Freund.

support@kickstarter.com

6:53 PM (2 hours ago)

to me

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We’ve received your request and a member of our Community Support team will get back to you within 1-2 business days. Our support hours are 10 a.m. to 6 p.m. ET.

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Venkata Ramanan

Aug 13, 9:23 AM

The image that is in the article, showing Atreya Suktha,- the writing in the manuscript is Not Sanskrit.

It is Tamil, an ancient language of India, which is very much alive and has an ancient History matching Sanskrit and in fact it runs parallel to Sanskrit and The Vedas ,Puranas and Ithihasas of Sanskrit quote Tamil and Tamil also quotes them.

Surprising that how this has happened considering the nature of the Project.

Kindly effect necessary changes

This Manuscript in Tamil is an enormous find and would even alter Sanatana Dharma History.

My gratitude for such an intersting article.

I have cited this in my blog.

Your Post https://www.kickstarter.com/projects/1871038000/atreya-shiksha/posts/736483

Image url https://ksr-ugc.imgix.net/projects/453013/photo-original.jpg?v=1397809633&w=1536&h=1152&fit=crop&auto=format&q=92&s=ad3be5dbc87bf312335bb7968d6e3b46https://ksr-ugc.imgix.net/projects/453013/photo-original.jpg?v=1397809633&w=1536&h=1152&fit=crop&auto=format&q=92&s=ad3be5dbc87bf312335bb7968d6e3b46

Regards

S.V.Ramanan

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Lord Shiva seated.jpg
Hinduism

How Much Do You Trust God


Faith Sustains, Cures, while Reason seeks out explanations.

For those in critical situations, solution to the problem is importnt than the explanations or the rationale.

Help reaches out to those who have Faith, I have seen.

It may not be some thing unnatural or something akin toa miracle.

It could be by an unexpected turn of events , help from an unexpected source or from a Stranger.

Then how come that even for those who have Faith, help does not arrive many a time?

The answer is your return is directly proportional to your investment , in this case , the intensity of Faith.

Krishna says in the Bhagavad Gita that total, unconditional surrender would beckon Him.

In the Karna Mantra He states,

Sarva Dharman Parthyajyasya Maamekam Charanam Vraja,’

The correct meaning is,

for those who abandon all actions and seek Refuge in Me alone.

He did not come to the aid of Draupadi,also called Krishnai,who was being stripped in an open Hall, though she was crying out to Krishna , at the same time holding on to her clothes.

He came to her when she freed her hands , threw her hands up!

When Tirunavukkarasar( Tamil Saint), called Appar, was  thrown out into the sea with a stone tied around him, he sang,

சொற்றுணை வேதியன் சோதி வானவன் 
பொற்றுணைத் திருந்தடி பொருந்தக் கைதொழக் 
கற்றுணைப் பூட்டியோர் கடலிற் பாய்ச்சினும் 
நற்றுணை யாவது நமச்சி வாயவே. 				4.11.1  Thevaram. by Appar.


Even if you are thrown into the Ocean with a stone around you,

Nama Sivaya, the word of One, Who is,

The Protector of the Word, Vedas,

The Eternal Flame of the Heavens,

For those who worship His feet'

He, The Refuge ,Constant Companion.

This is Thirunavukkarasar's approach.

What does Abhirami Bhattar have to say on this?

'

அன்றே தடுத்து என்னை ஆண்டுகொண்டாய், கொண்டது அல்ல என்கை
நன்றே உனக்கு? இனி நான் என் செயினும் நடுக்கடலுள்
சென்றே விழினும், கரையேற்றுகை நின் திருவுளமோ.-
ஒன்றே, பல உருவே, அருவே, என் உமையவளே. Abhirami 30

அபிராமி அன்னையே! என் உமையவளே! நான் பாவங்களைச் செய்வதற்கு முன்பே என்னை தடுத்தாட் கொண்டவளே! நான் பாவங்களையே செய்தாலும், நடுக்கடலில் சென்று வீழ்ந்தாலும், அதனின்று காப்பது நின் கடைமையாகும். என்னை ஈடேற்ற முடியாது என்று சொன்னால் நன்றாகாது. இனி உன் திருவுளம்தான் என்னைக் கரை ஏற்ற வேண்டும் (பந்தபாசக் கடலில் இருந்து முக்திக் கரை ஏற்றுதல்). ஒன்றாகவும், பலவாகவும், விளங்குகின்ற என் உமையவளே!

Mother Abhirami,The One who appears as Many,

You have prevented me from committing Sins and taken over long back,

If I commit sins even now, and I fall in the deep ocean.

It is your Job to take care,

நன்றே வருகினும், தீதே விளைகினும், நான் அறிவது
ஒன்றேயும் இல்லை, உனக்கே பரம்: எனக்கு உள்ளம் எல்லாம்
அன்றே உனது என்று அளித்து விட்டேன்:- அழியாத குணக்
குன்றே, அருட்கடலே, இமவான் பெற்ற கோமளமே. Abhrami Andhadi 90

ஏ, அபிராமி! அழியாத குணக்குன்றே! அருட்கடலே! மலையரசன் பெற்றெடுத்த அழகிய கோமள வல்லியே! எனக்கு உரிமை என்று எப்பொருளும் இல்லை. அனைத்தையும் அன்றே உன்னுடையதாக்கி விட்டேன். இனி எனக்கு நல்லதே வந்தாலும், தீமையே விளைந்தாலும், அவற்றை உணராது விருப்பு, வெறுப்பற்றவனாவேன். இனி என்னை உனக்கே பரம் என்று ஆக்கினேன்.

Let auspiciousness strike me or that which is painful,

I have no idea nor I know of it,

It’s all yours,

For I have you given you all that is supposed to be Mine, including my Mind,

Abhirami, Daughter of The Himalayas,The Ocean of  Graciousness,’

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Shiva and Linga.jpg
Hinduism

Laos Mountain Sixty Meter Linga Peak Linga Parvatha Vat Phou


We know that Thiruvannamalai is about a Billion old and Tirumala Tirupati is about 2100 Million Years old.

The Thiruvannamalai Hill is believed to be the Form of Linga, Agni Linga.

There is a Mountain in Laos with the Shiva Linga, 60 Meters, at its peak.

It is bathed by a Spring.

The water is carried by 632 Pipes.

Wat Phou peak Linga  Parvatha ,Laos.jpg The mountain has a natural linga on its peak. Image Credit. “Watphoupeaklinga03”. Licensed under CC BY-SA 3.0 via Wikimedia Commons – https://commons.wikimedia.org/wiki/File:Watphoupeaklinga03.jpg#/media/File:Watphoupeaklinga03.jpg

Vat Phou has been founded by the Cham, according to the historians and was later one of the first temples of the Khmers outside Cambodia. The oldest ruins date from the fifth and sixth century. Vat Phou nestles at the base of Mount Phou Pasak, that got the name Lingaparvata, because on top a 60 metres high monolith reaches into the sky. This natural outcropping has led the people to consider it a sacred place long ago. It resembles to linga of Shiva, the god of the Hindu. To some visitors it resembles also a female breast (see picture by Diane, taken on Don Daeng). “Parvata” means “mountain,” so “Lingaparvata” is literally “Linga Mountain.” It is the same word-root as “Parvati” the name of Shiva’s consort, a mountain-goddess, notes art-and-archaeology.com. Willard Van De Bogart tells the story of Lingaparvata, the story was also published with a lot of book references. Read also the official site description by the Museum of Vat Phu.

Linga Parvata.

n Laos, Lingaparvata became a focal point for austerities to Shiva in the fifth century under the vocable of Bhadresvara, the god of the Chams at My Hon-Son on the Champa (Vietnam) coast. The city of Kuruksetra and then later called Sreshthapura was the holiest ancient city for kings to make pilgrimage (tirtha yatra). In fact a 250 mile royal road runs from Angkor Wat directly to Vat Phu indicating there was a direct link to Vat Phu from the new Ankorean center.

There is a haunting living quality to Lingaparvata as it protrudes so uniquely into the sky almost as if some giant were pushing upward deep from within its rocky interior. From a distance Lingaparvata appears as a linga or even a small temple set on the summit where rituals to the gods would be performed. There is a Chinese document from the Sui dynasty (589-616CE) that mentions a temple on the summit of a mountain named Ling-kia-po-p’o, which is guarded by a thousand soldiers and consecrated to a spirit named Po-to-li. It was Georges Coedes, the famous French epigraphists, who transliterated Ling-po-p’o into Lingaparvata.

It is by all accounts a magical mystifying experience to witness this singular protuberance setting itself alone amongst the mountain tops behind Vat Phu and forever capturing the fascination and wonder of anyone who sets eyes on it.

Mt. Phu Kao immediately focuses your attention to the summit as no other small mountain can do. It’s as if in its own way the mountain is trying to announce something profound or waiting to direct the eyes of the beholder to look at something very special. The mountain commands one to look in its direction because none of the other hills are as unique. It is unique and different and holds its own as a singular presence like none of the other hills. Surely such a mountain would be thought of having supernatural powers and perhaps in order to even address those powers rites and rituals would have had to be conducted long before any consideration would be given to scale its summit.

Here was a mountain top that was so singular in its appearance that innately one sensed there was something being conducted on its rocky protrusion that only the mountain itself knew about. The absolute profundity and sanctity that the mountain has held over the millennia has finally reached its symbolic identity as the linga of Lord Shiva himself.

This was Shiva’s pillar of fire that endlessly went into the heavens and endlessly passed down through the earth. Here was the penultimate axis of the world and once the Brahmins from India saw this outcropping they could do none other than name this mountain Lingaparvata. This one linga would be impossible to move, and would provide the devotee with a substantive feeling of awe simply by recognizing the latent power of this mountain made it possible to communicate with the gods. It was on this mountain that the priests had developed the Cakravartin cosmology that in 400 years would establish the consecration of the Khmer Empire where Shiva, Vishnu, and Brahma would be the gods that would establish divine kingship for another 500 years.

If Mt Kailash in Tibet is considered the home of Shiva and Arunachela is considered an actual manifestation of Shiva then I would offer that Lingaparvata could be thought of as the temple of Shiva whereby divine communication with all the gods would take place. My justification for making such a statement and associating Lingaparvata with a temple gateway to meet the gods is by recognizing that the Khmer Empire got its spiritual guidance from the environs of Kuruksetra. The combination of Vat Phu, Lingaparvata, the sacred spring and King Jayavarman IIÕs inscription at Vat Oubmong indicate an auspicious focal point that merits calling Lingaparvata a temple gate way to the gods. It was in 802CE that King Jayavarman II consecrated the Khmer Empire and he became the “Cakravatin” and established the union between god and king and the beginning of the “Devaraja” cult worship’

….

Champasak Wat Phou Spring water pipes.jpg Champasak Wat Phou Spring water being carried by pipes to bathe Shiva.

‘From Pakse, we first headed south 30 km, ferried across the Mekong River, cooled off over lunch at a riverside restaurant in Champasak town, then continued to the Khmer site of Wat Phu Champasak. Unlike the meticulously restored Phanom Rung site that we visited in Thailand, this one has a very atmospheric tumbled-down appearance. From a huge pond, a promenade flanked by stone lotus bud columns (most lying on the ground) leads to a pair of large rectangular worship pavilions, the most impressive buildings here due to their size and detailed carvings. The pathway continues west past a Nandi pavilion, now empty, and climbs past some guardian figures and a Ganesha to the main sanctuary. This structure of stone blocks has many detailed carvings of Hindu epics and gods. Originally it housed a Shiva lingam continually bathed in water from a nearby spring. Now it shelters several folksy Buddhas.

Citations.

http://www.earthportals.com/Portal_Messenger/lingaparvata.html

http://www.arizonahandbook.com/ThaiLao2.htm

http://treasuresoflaos.blogspot.in/2010/08/champasak.html

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Kriya Babaji.jpg
Hinduism

Siddhas Of North India Guru Parampara List


The title of this Post is a Misnomer in the sense that the Siddhas do not belong to any particular Region or Language.

I had provided the title to denote the Siddhas of the north of the Vindhyas(even here there are some from the South)

Generally the name Siddha is associated with the South, more specifically Tamil.

Sidhhas from the North seem to be following Patanjali, while in the south Agastya and Bhogar.

Agastya seems to have been the first after Lord Shiva.

One fact I have noticed is that Goraknath is found as a mentor of many a Siddhas from the North.

There is a Gorakka Nathar among the Siddhas in the South.

It is referred in Tamil texts that  there are 1008 Siddhas.

Many in the North are not aware of the Siddhas of the South and the South of the North.

This Post is to point out that all Siddhas belong to the Group of Realized Souls and we are not aware of it.

Following is a List of Siddhas from the North.

Route Map of Mahavtar Babaji's Cave.jpg Route Map of Mahavtar Babaji’s Cave.Babaji was among the first batch of disciples of Agastya with Bhogar.

Shri Adabanga nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Pagal
Place: Maharashtra, Gujarat.
Tapasya: north-eastern highland.
Sadhana: hatha-yoga kriya siddhi, tadasana siddhi.
Deeds: spread of hatha yoga, activities for the sake of human beings.

Shri Allama nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Sufi panth
Place: Pakistan, Kaikai district.
Sadhana: perfection of pavan-muktasana, vajrasana, virasana, dhyana and gyana yoga siddhi.
Tapasya: Highland, Sindhu (Penjab), Pakistan. Nothern areas.
Deeds: preachment of one bhava for hindu and muslims, activities for the sake of human beings.

Shri Aughar nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Goraksha-panth (Aughar)
Place.: Girnarnath, Gujarat.
Sadhana: padmasana siddhi (sitting on the asana can materialize the things (from dhyana)), parvat-utkatasana siddhi.
Tapasya: 12 years of tapas on Girnar mountain.
Deeds: own siddhis usage for the sake of soсiety, Natha dharma propagation.

Shri Balagundai nathji

Guru: Shri Shambhujati Guru Gorakshanathji
Panth: Aai.
Place: Karnal kshetra, Gorakh Tilla, Pakistan.
Sadhana: Gorakshasana siddhi, Shunya samadhi, Kundalini sadhana, all Yoga siddhis.
Tapasya: Gorakh Tilla, Pakistan Himalayan Gadval, Badrinath, Kedarnath, Karnal, Haryana, Rajastan, Punjab
Deeds: Guru-seva, tapasya, perfect example of Bhakty yoga, hatha yoga siddhis (miracles), holy life.

Shri Balak nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Bhartrihari Vairag
Place: Hamirpur, Shahatalai, Himachal pradesh.
Sadhana: dvipada-vakrasana siddhi, padmasana, gyana-mudra, avadhut tapasvi, Yoga siddhis.
Tapasya: Kailasa, Manasarovar, Bhadrinath, Kedarnath, Himachal pradesh, Jammu Kashmir, Penjab, Sindu and other places.
Deeds: human society service with yoga siddhis, parikram and pilgrimage through India, Dharma propagation.

Shri Bhadra nathji
Guru: Shri Siddha Yogi Lankanath ji.

Panth: Raval yogi.
Place: Bhadra-kshetra, Andhra pradesh (southern part).
Sadhana: vajrasana, padmasana, tadasana siddhis, kappar-chimta siddhi, avadhut sadhana.
Tapasya: Bhadra area (avadhut sadhana), Shri Shaila mountain, Andhra pradesh, Kadaki-kshetra, Karnataka.
Deeds: tantra siddhi manifestation, service to society, pilgrimage.

Shri Bhagai nathji
Guru: Shri Siddha Yogi Shritainathji

Panth: Aai
Place: Kurukshetra (Haryana).
Sadhana: yoga mudrasana, tadasana, garudasana, ashva sanchalanasana, hamsasana, pada pranamasana siddhis
Tapasya: dhyana, shunya samadhi.
Deeds: service to humans with yoga siddhis, Natha dharma propagation.

Shri Bhartrihari (Vichar) nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Bhartrihari Vairag (founder).
Place: Uijain (Malva), Madhya pradesh.
Sadhana: siddhasana, kundalini yoga siddhi, avadhut sadhana.
Tapasya: Madhya pradesh, Penjab, Haryana, Himalayas, Uttarakhand, Bengalia, Uttar pradesh, Pacistan, Sindh.
Deeds: helping others with own yoga siddhis, founding of Vairag panth, Natha dharma propagation.

Shri Bhuchar nathji
Guru: Shri Siddha Yogi Bhartrihari nathji

Panth: Bhartrihari Vairag.
Place: Hajara (Punjab).
Sadhana: virasana, siddhasana siddhi, practice of dhyana at snakes area of habitat.
Tapasya: practice under the earth ground, own power over the nature of creation, over the spirit of yogi.
Deeds: defence of all living beings, defence of Dharma.

Shri Bhusakai nathji
Guru: Shri Shambhujati Guru Gorakshanathji.

Panth: Aai
Place: Bengal (Vimala-gufa).
Sadhana: padmasana, brahmacharyasana, yoga mudrasana siddhis.
Tapasya: Bengal, Bihar, Orissa, Haryana, forests.
Deeds: dharma propagation, yoga miracles for the sake of society.

Shri Bileshaya nathji
Guru: Shri Siddha Yogi Charpat nathji.

Panth: Charpati nathi.
Place: Highland, lake Manimahesh (Himachal pradesh).
Sadhana: dvipada-grivasana and padmasana siddhis, rasa-siddhi.
Tapasya: nothern mountains.
Deeds: service to humans through the Yoga, herbal healing.

Shri Birabank nathji
Guru: Shri Shambhujati Guru Gorakshnathji.

Panth: Dhvaj panth (founder).
Place: Rishimukh (Mouth of Rishi).
Sadhana: urdhva pada shirshasana siddhi; pavan-hari, Rama bhakta, gyana yoga, brahmacharya, endowed with all qualities.
Deeds: defence/safety of all beings, gyana vidya transmission.

Shri Brahmanai (Brahmai) nathji
Guru: Shri Siddha Yoga Bhagai nathji.

Panth: Aai
Place: Haryana (Djind), Hastinapur, Uttar pradesh.
Sadhana: gomukhasana, matsiendrasana, badha padmasana, pavan muktasana siddhis.
Tapasya: jata wearing (Jatadhara), hatha yoga tapasya, Haryana, Uttar pradesh, Penjab, Himalayas.
Deeds: hatha yoga, karma kanda (dhuna yoga), service to humans through yoga siddhis.

Shri Chakra nathji
Guru: Shri Shambhujati Guru Gorakshanathji.

Panth: Nateshvari.
Place: northwest area.
Sadhana: svastikasana, chakrasana siddhis, chakri-tantra sadhana, linga-vakrasana siddhi.
Tapasya: Gorakhtilla in Pakistan, Kaikea area, northen mountains.
Deeds: propagated dharma, service to the human well-being, wandering.

Shri Chandra nathji
Guru: Shri Siddha Yogi Kapilnathji.

Panth: Kaplani.
Place: Bengal, Ganga-sagar, Kolayat (Rajasthan).
Sadhana: kapilasana, vajrasana siddhis.
Tapasya: guruseva, tapasya in Kolayat, Shiva-bhakta.

Shri Charpat nathji
Guru: Shri Shambhujati Guru Gorakshanathji.

Panth: Charpati nathas.
Place: Chamba in Himachal Pradesh.
Sadhana: padmasana-siddhi, purna-matsyendrasana siddhi, rasa-siddhi, teaching for Ayurveda (acharya).
Tapasya: Himachal Pradesh, Badrinath, Kedarnath, Gangotri, Jammu Kashmir.
Deeds: service to the people by his knowledge in Ayurveda (healing) and showing of yoga-siddhis.

Shri Dariya nathji
Guru: Shri Siddha Yogi Guru Gorakshanathji.

Panth: Nateshwari (Dariya nathi).
Place: Atak Dariya (Pakistan).
Sadhana: gupta-garbhasana siddhi, long being in the water, padmasana-siddhi.
Tapasya: Pakistan, Sind Hingalaja, Kabul, Kandhar, Himalayas.
Deeds: yogic miracles for human well-being, wandering around India.

Shri Daya nathji
Guru: Shri Shambhujati Guru Gorakshanathji 

Panth: Bhartrihari Vairag
Place: Mountain Girnar, Gujarat.
Sadhana: gorakshasana siddhi, padmasana, abhaya mudra siddhi.
Tapasya: dhyana yoga tapasya at Vindhya mountain, Girnar, Himalayas.
Deeds: helping others while pilgrimage all over India.

Shri Deva nathji
Guru: Shri Siddha Yogi Govindanathji

Panth: Varkari (Bhagavat Dharma)
Place: Oiyapur (Andjan village), Amaravati (Maharashtra)
Sadhana: hasta-pavan muktasana siddhi, knowledge of Bhagavat Gita (one of Puranas), bhakti sadhana, poetry, and others.
Tapasya: Andjan area, Oliyapur at Maharashtra, Karnataka, Andhra pradesh.
Deeds: bhakti, Bhagavata Dharma propagation, service to the people.

Shri Dharma nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Pav
Place: north east of India.
Sadhana: siddhasana, gyan-mudra siddhi, padmasana siddhi, Veda shastra prashna and other
Tapasya: mountain Kailas, Manasarovar, Patal Bhuneshvar.
Deeds:dharma propagation.

Shri Dhir nathji
Guru: Shri Siddha Yogi Allamanathji

Panth: Sufi
Place: Southern East part of Bengal.
Tapasya: Bengal, Orissa, sea-coast districts.
Deeds: dharma and Natha Siddha knowledge propagation, wandering around all India.

Shri Dhundhakar nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai
Place: southeast Assam, Nepal, Nagalend.
Sadhana: padmasana siddhi, atma anubhava, sadhana in a fog, shankha mudra, pavan muktasana.
Deeds: propagation of gyana-yoga and samadhi-yoga in Uttarahand, Southern East India; impact on people with yogic miracles.

Shri Eka nathji
Guru: Shri Siddha Yogi Jarnadhan nathji

Panth: Varkari
Place: Paithan, Maharashtra.
Sadhana: siddhasana, padmasana bhakti-rasadhara siddhi.
Tapasya: moutain Shulabhandjan, Trayambakeshvar, Maharashtra, Gangapur, Karnataka, moutain Shri Shaila, Andhra, Malikarjuna, Uttar pradesh and other places.
Deeds: extraordinary bhakti-yoga, and through this pure bhakti he showed yogic miracles for the human well-being.

Shri Gahini nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Varkari
Place: Trayambakeshvara (Kanaka village) – Maharashtra
Sadhana: Unmani, Bhakta rasamrita sadhana, hasta kachhavasana perfection.
Tapasya: Trayambakeshvar (Maharashtra), Bengal, Gujarat, Karnataka, Andhra and other
Deeds: founder of Vaishnavi Varkari Sampradaya, bhakti yoga propagation.

Shri Gariba nathji
Guru: Shri Siddha Yogi Balak nathji

Panth: Bhartrihari Vairag
Place: Kangada (Himachal pradesh), Palampur
Sadhana: padmasana, utkatasana siddhi, avadhut sadhana, gyana yoga.
Tapasya: tapasya in jungle and gufa at Unna, Kangada (Himachal pradesh), Sadhora (Penjab), Dafarpur (Haryana), Haidrabad (Andhra), Tuladjapur (Maharashtra), Dhinodhar (Kachha), Hingaladja (Pakistan) and other places.
Deeds: All over India Yoga propagation and service to people with yoga siddhis.

Shri Gaurav nathji
Guru: Shri Siddha Yogi Matsyendranathji

Panth: Kapalika (Aghor)
Place: Bihar
Tapasya: Himalayas, Assam, Manipuram, Nagalend.
Sadhana: gyana-dhyana yoga, samadhi sadhana, kandharasana siddhi.
Deeds: siddhi manifestation, dharma propagation.

Shri Gehalla raval nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Raval panth (Kapalika)
Place: Western district of Hangalaj, Sindhu Kshetra
Sadhana: pavan muktasana, shmashan sadhana.
Tapasya: Hingalaja Parvatia kshetra, Badtinath, Kedarnath.
Deeds: founder of Raval Panth, Dharma propagation, perfections in knowledge connected to Dharma, Artha, Kama and Moksha.

Shri Ghora cholipa nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai.
Place: North Eastern India.
Tapasya: Bengal, Gohati (Gauhati), Assam and mountain areas.
Sadhana: siddhasana, virasana siddhi, dhuna karma sadhana, mudrasana siddhi.
Deeds: Natha dharma propagation.

Shri Gopal nathji
Guru: Shri Siddha Yogi Ekanathji

Panth: Varkari
Place: Tripura kshetra, Kore village.
Sadhana: siddhasana and padmasana siddhi, dhuna karma, bhakti yoga, divine nectar (amrita) drinking, Nada Brahman realization, gomukhasana siddhi.
Tapasya: Maharashtra, Karnataka, Andhra pradesh, Uttar pradesh and other places of tapasya.
Deeds: practice of bhakti yoga, Amrita usage pleasure, Dharma propagation, blessing people.

Shri Gorknathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Dharmanathi
Place: Kashmir and Sindh areas.
Sadhana: kandharasana siddhi, padmasana siddhi, long living in water siddhi, gyana yoga.
Tapasya: in water in padmasana.
Deeds: sadhana, gyana, siddhi manifestation, Dharma propagation and care for children.

Shri Havai nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai
Place: western area.
Sadhana: moving on the air, perfection in control of pranas, hastapada and padmasana siddhis.
Tapasya: Badrinath, Kedarnath.
Deeds: spreading of nath-dharma.

Shri Jambha nathji
Guru: Shri Shambhujati Guru Gorakshanathji.

Panth: Mannathi.
Place: Djalapur, Rajastan.
Sadhana: Vaishnavi bhakta sadhana, dhyana yoga from hatha yoga, gyana yoga, urdhva dhanurasana siddhi.
Tapasya: mind and feels control, asketism.
Deeds: bhakti yoga, pravachana.

Shri Jnyaneshvar nathji
Guru: Shri Siddha Yogi Nivritti nathji.

Panth: Varkari.
Place: Alandi (Maharashtra).
Sadhana: Kundalini yoga, padmasana, nitambasana siddhi, Nada Brahman yoga, bhakri yoga and other.
Tapasya: Bhakti yoga (in Maharashtra, Uttar pradesh, Gujarat, Karnataka, Andhra pradesh).
Deeds: Brahman knowledge propagation, blessing people with Yoga siddhi.

Shri Jvalendra nathji
Guru: Omkar Adinathji

Panth: Pav (founder)
Place: Kalashachala (Djalor).
Sadhana: Kapalika and Vajrayana siddhi.
Tapasya: kukuttasana and djalandhara bandha perfections.
Deeds: Natha samprdaya propagation across India, yoga siddhis, Mantra yoga.

Shri Kakachandi nathji
Guru: Shri Siddha Yogi Chauranginathji

Panth: Palak (Pagal).
Place: Kashmir, Kak- bhubhundi tirtha.
Sadhana: kaka-mudra, siddhasana, padmasana perfection, pavan-mukta-mukhasana, linga-bhedasana, linga-bhedi-vakrasana.
Tapasya: Jammu, Kashmir, Badrinath, Himalayas, Kakbhubhundi tirtha, Nepal, near Krishna and Kandaki rivers, mountain Sumek, Kailasa, Ujjain and other places of tapasya.
Deeds: bhakti-yoga sadhana and propagation of Dharma.

Shri Kala nathji
Guru: Shri Siddha Yogi Matsyenrdanathji

Panth: Aghora, Kapalika, Kaplani
Place: Kullu, Himachal pradesh
Tapasya: Kulu, Himachal, Penjab, Eastern India, Assam, Nagalend and other places where he did aghor-tapasya.
Sadhana: utkatasana, pavan-mukta-karnasana siddhi.
Deeds: service to humans, writing of books.

Shri Kanakai nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai
Place: Bengal
Sadhana: padmasana siddhi, samadhi-sadhana, yoga mudrasana siddhi.
Tapasya: West Bengal, seacost areas, Haryana, Kuru kshetra, Penjab, Gorakh-tilla and other places.
Deeds: yoga miracles for the sake of human beings, pilgrimage across India.

Shri Kanipa nathji
Guru: Shri Siddha Yogi Jalandhar nathji

Panth: Pav (Kapalika, hevajra).
Place: Pahadpur (Bihar).
Sadhana: urdhva-dhanurasana siddhi, baddha-padmasana.
Tapasya: Rajastan, Bihar, Maharashtra, Karnataka, and other places where he practiced shmashan-vairagya.
Deeds: dharma propagation around all India.

Shri Kapil nathji (Kapila Muni)
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Kaplani.
Place: Gangasagar, Bengal.
Tapasya: East of Nilakantha Kunda, hot water of sunny Ganga, hot rivers, tapasya at Pashupatinath (Rajastan), Kolayat (Bengalia), Kailas, Badrinath.
Sadhana: kapilasana-siddhi.
Deeds: development of Sankhya shastra, Gyana-yoga pravachana all across India.

Shri Kaya nathji
Guru: Shri Siddha Yogi Bhartrihari nathji

Panth: Bhartrihari Vairag.
Place: Penjab kshetra, and Nepal.
Sadhana: svastikasana, Kundalini Yoga siddhi, avadgut tapasya, pavan muktasana siddhi.
Tapasya: Nepal, Penjab, Rajastan, Pakistan and others place of tapasya.
Deeds: yoga miracles by power of knowledge and imagination, Gyana yoga and Dharma propagation.

Shri Khechar nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai.
Place: Punchh, Kashmir district.
Sadhana: padmasana and virasana, khechari mudra siddhi.
Tapasya: powered by prana (pavan hari), levitation.
Deeds: various miracles by shakti and yogic siddhis, spreading of Nath-dharma.

Shri Korant nathji
Guru: Shri Siddha Yogi Pir Patannathji

Panth: Satnathi.
Place: Taksha shila (capital of ancient Gandharvas), Bihar.
Tapasya: mountain areas, Tibet, Nepal (Dang).
Sadhana: shreshtha-utkatasana, padmasana siddha, dhyana-yoga, samadhi-yoga.

Shri Ladhai nathji
Guru: Shri Siddha Yogi Bhusakainathji

Panth: Aai.
Place: Western and Nothern Punjab, Haryana, Kuru Kshetra, Indraprastha.
Sadhana: gomukhasana-siddhi.
Tapasya: Punjab, Haryana, Himalayas.
Deeds: Ishvara-bhaktI propagation which is acquired through the sadhana.

Shri Lanka nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Raval panth.
Place: Shri lanka (southern part).
Sadhana: shakti tantra sadhana, pavan-muktasana, virasana, siddhasana, padmasana, tadasana, vajrasana siddhis.
Tapasya: mountain Kailas, (Rakshas Till lake), Maharashtra (Trayambakeshvar), mountain Shri Shaila, Andhra pradesh, Mallikarjuna in Karnataka, Tamilnadu, Bengal and other places.
Deeds: the throne, knowledge of raja yoga, dhyana yoga.

Shri Madra nathji
Guru: Shri Siddha Yogi Lankanathji

Panth: Raval yogi.
Place: Madra-desha (South of Madhya Pradesh)
Sadhana: siddhi of long-term being in water, siddhasana, raja-yoga, dhuna siddhi, dhyana-gyana yoga, hasta-mukta-utatasana siddhi.
Tapasya: Madra-desha, Karnataka, Orissa, Shri Shaila Mountain, Mallikarjuna, Shri Lanka, seeacost areas.
Deeds: care for human well-being through the mantra and tantra, wandering around all India, dharma propagation.

Shri Mallik nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Het nathi (Aghor).
Place: Orissa (Nivar district).
Sadhana: ardha-virasana, siddhasana siddhis. Vajrayana-siddhi, shmashan-siddhi.
Tapasya: in shmashan of Bengal, Orissa.
Deeds: Vajrayana, shmashan siddhi through the yoga, service for human well-being.

Shri Manasai nathji
Guru: Shri Siddha Yogi Bhagai nathji

Panth: Aai
Place: Mathura, Agra (Uttar Pradesh).
Sadhana: gomukhasana, matsyendrasana, vajrasana siddhi.
Tapasya: avadhoot-tapasvi (jata-sadhana) in Haryana, Uttar Pradesh, Panjab etc.
Deeds: hatha-yoga sadhana, propagated and spreaded dharma through jnyana-yoga tapasya.

Shri Manik nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: varkari
Place: Ahmedabad, Gujarat.
Sadhana: padmasana (jnyana-mudra) siddhi, bhakti-yoga, hatha-yoga.
Tapasya: asceticism
Deeds: spreading of bhakti-sadhana.

Shri Manju nathji
Guru: Shri Siddha Yogi Matsyendranathji

Panth: Mannathi
Place: Kadali, Simhala island (Ceylon)
Tapasya: West Bengal, Karnataka, Orissa.
Sadhana: continuous travelling, ardha-virasana siddhi, tapasthali, tantra-mantra yoga, gyana-yoga siddhi.
Deeds: spreading of dharma around all India.

Shri Markandeya nathji
Guru: Shri Omkar Adinathji

Panth: Shiv-yogi.
Place: northeast side of Kaylas mountain.
Sadhana: siddhasana, urdhva kachhavasana siddhis, shankha-mudra.
Tapasya: Brahmacharya, service for Guru Adinathji, Agni Brahman; obtained food by begging (bhiksha anna); perfection in strong tapasya to achieve the grace of the gods and goddesses, and the visions of past, present and future.

Shri Masta nathji
According to natha-yogis and in particular to yogis of Aai-panth, Siddha Baba Mastanath is recognized by one of last avatars of Guru Gorakshanath in the human form that could be approximately in the end of a XVIII-th century. Read more…

Shri Meru nathji
Guru: Shri Siddha Yogi Gauravnathji

Panth: Kaplani (kapalika)
Place: Bihar
Sadhana: virasana and parvat-utkatasana (meru-asana) siddhi.
Deeds: tapasya-sadhana in mountain area, spreading of dharma around all India.

Shri Mina nathji
Guru: Shri Omkar Adinathji

Panth: Pav
Place: Kashmir kshetra, Assam
Sadhana: vajrasana siddhi.
Tapasya: yoga, dhyana, samadhi-marga, gyana-marga.

Shri Nagarjuna nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Parasnathi, Raval-panth
Place: Shri Shaila Mountain (south)
Sadhana: knowledge of Rasayana-shastra, Tantra-shastra, worship of Nagadevi, mantra-yoga, gyan-yoga, writing of books, tapasya on Shaila mountain and in Jvalaji, hastapada utkatasana siddhi.
Deeds: spreading doctrine in Malvar, Orissa, Bengal, Tibet, Himalayas, Andhra Pradesh, Shri Shaila Mountain.

Shri Narada Deva nathji
Guru: Shri Siddha Yogi Matsyendranathji.

Panth: Satnath
Place: Maharashtra (south).
Sadhana: bhakti-yoga siddhi.
Deeds: propagated way of bhakti in Maharashtra, Gujarat, Andhra Pradesh.

Shri Naramai nathji
Guru: Shri Siddha Yogi Brahmainathji

Panth: Aai
Place: Jinda (Haryana).
Sadhana: avadhoot-tapasya (in naga condition – without clothes), hatha-yoga, padmasana, siddhasana siddhis.
Tapasya: hatha-yoga (in the nude form) in Haryana, Panjab, Rajasthan, Uttar Pradesh.
Deeds: propagated doctrine of Nath and dharma in Haryana, Jammu-Kashmir, Rajasthan, Panjab, Himachal Pradesh and all India.

Shri Nivritti nathji
Guru: Shri Siddha Yogi Gahininathji

Panth: Vaishnavi(Varkari)
Place: Triambakeshvar (Maharashtra)
Sadhana: pavan-muktasana siddhi, bhakti-yoga sadhana, svastikasana, siddhasana siddhis, kundalini sadhana.
Tapasya: reached all possible siddhis by bhakti-yoga.
Deeds: propagated of bhakti-yoga, care for people.

Shri Pippal nathji
Guru: Shri Siddha Yogi Ramnathji

Panth: Ramik (Ramnathi)
Place: Prayag (Uttar Pradesh)
Tapasya: Uttar Pradesh, Uttarakhand, mountains of Nepal.
Sadhana: padmasana, siddhasana, parvat-utkatasana siddhis; courage, mahamudra-siddhi.
Deeds: spreading of nath-yoga, care for human well-being, showing of yoga-siddhis.

Shri Prabhudeva nathji
Guru: Shri Siddha Yogi Matsyendranathji

Panth: Aai
Place: Sikkim
Sadhana: tapasya in dandasana.
Tapasya: stay naked in full dispassion.
Deeds: yoga-sadhana, spreading of knowledge.

Shri Prakash nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Bhartrihari Vairag
Place: West Bengal, Gujarat.
Tapasya: mountain area.
Sadhana: pada-bhujangasana, siddhasana siddhi, gyan-mudra siddhi, gyan-yoga siddhi, appearance of light volume from body.
Deeds: spreading of dhyan-yoga, gyan-yoga, laya-yoga.

Shri Praudha nathji
Guru: Shri Siddha Yogi Bhartrihari nathji

Panth: Bhartrihari Vairag
Place: Ujjain (Madhya Pradesh).
Sadhana: hasta-padangushtha-shirshasana siddhi, siddhasana, avadhoot-sadhana.
Tapasya: avadhoot-tapasya in Madhya Pradesh, Gujarat, Panjab, Rajasthan etc.
Deeds: spreading of dharma of Gorakshanath and Nath-Sampradaya.

Shri Ratan nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Satnath
Place: Bhatinda (Panjab)
Sadhana: raja-yoga, laya-yoga, pavanahari-yoga, khanjanasana.
Deeds: working wonders around all India, Kabul, Kandhar, Mecca, Medina.

Shri Sahajai nathji
Guru: Shri Siddha Yogi Kanakainathji

Panth: Aai
Place: East Bengal.
Sadhana: being in avadhoot state, sadhana in the sea (near the sea or ocean), parvat-utkatasana siddhi.
Tapasya: East Bengal, tapasya in eastern seaside areas (avadhoot state).
Deeds: propagated vairadya, gyana, absence of desires.

Shri Sahiroba nathji
Guru: Shri Siddha Yogi Gahininathji.

Panth: Varkari.
Place: Gova-kshetra.
Sadhana: Bhakti-yoga, kundalini chakra sadhana, bhunamunasana siddhi.
Tapasya: Bhakti-yoga – Maharashtra, Gova, Andhra, Bengal and other places of tapasya.
Deeds: writing of books, spreading of bhakti-yoga.

Shri Sanak nathji
Guru: Shri Omkar Adinathji

Panth: Satnath
Place: Badrinath in Kashmir, Vaikuntha.
Tapasya: dhyana-gyana yoga, karma-kanda upasana (on the riverbank of Gandaki).
Sadhana: gomukhasana, padmasana siddhis.
Deeds: spreading of dharma and knowledge.

Shri Sananda nathji
Guru: Shri Shambhujati Guru Gorakshanathji.

Panth: Satnathi
Place: southeast of Kaylas Mountain.
Tapasya: Badrinath, Kedarnath, Gangotri, Yamuna.
Sadhana: dhyana, samadhi, commentation of Vedas, knowledge of Vedas.
Deeds: spreading of Brahma-vidya, svastikasana and hastapada-vakrasana siddhis.

Shri Sanatan nathji
Guru: Shri Omkar Adinathji

Panth: Satnath.
Tapasya: Badrinath, Kedarnath, Gangotri, yoga-sadhana and gyana-sadhana near Yamuna river, karma-kanda upasana.
Sadhana: padmasana, siddhasana siddhi.
Deeds: spreading of dharma and knowledge.

Shri Sanatkumar nathji
Guru: Shri Omkar Adinathji

Panth: Satnath.
Place: Southwest direction (nairitya)
Sadhana: dharana-dhyana-samadhi yoga, dvipada vatayanasana siddhi.
Tapasya: Kaylas, Badrinath, Gangotri are the places of tapasya; Brahma-jnyana, Brahma-darshan, commentation of Vedas.

Shri Sarasvatai nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai
Place: Kaikai (northwest part of India)
Sadhana: pashchimottanasana, siddhasana, virasana siddhis.  Spontaneous experience of Shabda-Brahman, also perfect knowledge of music, bhakti-siddhi.
Deeds: spreading of bhakti-yoga.

Shri Shabar nathji
Guru: Shri Siddha Yogi Matsyendranathji

Panth: Kapalika.
Place: Gauda area in Bengal.
Sadhana: mahamudra, shunya-samadhi, antar-mukha sadhana, shmashan-sadhana.
Tapasya: Vikram Shila, Magadha (the territory of Bihar and Jarkhand), West Bengal, tapasya on the Shri Shaila Mountain.
Deeds: spreading of dharma and care for human well-being.

Shri Shringeri nathji (Gopichand nath)
Guru: Shri Siddha Yogi Jvalendra nathji.

Panth: Pav.
Place: Gauda area in Bengal, West Bengal (Rangapur).
Sadhana: mulabandha-siddhi in siddhasana, garudasana-siddhi.
Tapasya: West Bengal, Rajasthan, Himalayas.
Deeds: wandered around all India and propagated nath-dharma.

Shri Shritai nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai
Place: Kuru-kshetra (Haryana).
Sadhana: ardhva-pada-hastasana, svastikasana, garudasana siddhis, kundalini-yoga.
Tapasya: Haryana, Panjab, Bengal, Uttar Pradesh, Himalayas etc.
Deeds: spreading of natha-yoga.

Shri Siddhabuddha nathji
Guru: Shri Siddha Yogi Dariyanathji

Panth: Nateshvari (Dariya nathi)
Place: Kaikai area, Pakistan.
Tapasya: Jammu Kashmir (Amarnath).
Sadhana: padmasana siddhi, gyan-mudra, chandra-rasamrita, kurmasana siddhi.
Deeds: service for human well-being.

Shri Siddhapad nathji
Guru: Shri Siddha Yogi Niranjan nathji

Panth: Aai
Place: Himachal Pradesh.
Tapasya: Uttarakhand, Himachal Pradesh, stood on one foot of 12 years in woods of Badrinath.
Sadhana: padangushtasana siddhi.
Deeds: spreading of nath-dharma around of India.

Shri Siddhasan nathji
Guru: Shri Siddha Yogi Matsyendranathji

Panth: Aai
Place: southwestern area, Orissa.
Sadhana: tapasya in siddhasana.
Deeds: spreading of yoga around of India and out of it.

Shri Sukadeva nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Ramke
Place: on the islands and mountains.
Tapasya: unknown tapasya.
Sadhana: dhruvasana, padmasana siddhis.
Deeds: spreading of Shrimad Bhagavatam, propagating of moksha and mukti.

Shri Surananda nathji
Guru: Shri Siddha Yogi Balaknathji

Panth: Bhartrihari Vairag
Place: Dungarpur, Rajastan.
Sadhana: gorakshasana siddhi, jnyana-dhyana yoga.
Tapasya: Rajasthan, Panjab, Gujarat, Madhya Pradesh.
Deeds: spreading of knowledge and bhakti in Madhya Pradesh, Panjab, Rajasthan.

Shri Surat nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Aai.
Place: Panjab, Uttar Pradesh (Shamali).
Sadhana: pavan-muktasana siddhi.
Tapasya: dhuna-karma sadhana (tapasya near dhuna).
Deeds: spreading of yoga siddhanta, showing of the yoga-siddhas in Uttar Pradesh, Panjab, Haryana, Bihar, Rajastan.

Shri Tara nathji
Guru: Shri Siddha Yogi Matsyendranathji

Panth: Pagal
Place: Pancha-janya kshetra (southwestern area).
Tapasya: West Bengal, Gauhati (Kamakhya), Himachal, Tibbatia.
Sadhana: padmasana, dvipada-dhruvasana siddhis.
Deeds: kapalika aghora siddhi, care for human well-being.

Shri Tintini nathji
Guru: Shri Siddha Yogi Jalandhar nathji

Panth: Pav
Place: Southern part of India.
Sadhana: tolasana, lolasana, kukutasana, tripada-ashvasana siddhis.
Deeds: wandered around India, propogated gyan-yoga.

Shri Vakra nathji
Guru: Shri Siddha Yogi Chakra nathji

Panth: Nateshvari
Place: Kaikei and Jammu district.
Tapasya: Himalayas mountains.
Sadhana: svastikasana, vakrasana siddhis, full adherence to Brahman (Brahmacharana).
Deeds: yoga sadhana propagation, yoga miracles, service to people, pilgrimage.

Shri Vira nathji
Guru: Shri Shambhujati Guru Gorakshanathji

Panth: Dariya nathi.
Place: Punjab.
Sadhana: padvirasana siddhi, Shri Hauman upasana.
Tapasya: Punjab, Sindh pradesh, Himachal pradesh, Himalayas.
Deeds: propagation of Dharma all over the India.

Shri Virupaksha nathji
Guru: Shri Omkar Adinathji.

Panth: Sahacharyo (sahajani yog).
Place:  Shri Parvat Devikot, Orissa.
Sadhana: siddhasana, svastikasana, padmasana, dvipada mastakasana siddhis.
Deeds: support and propagation of Yamari tantra.

Shri Yajnavalkya nathji
Guru: Shri Siddha Yogi Satyanathji

Panth: Satnath
Place: Himachal Pradesh, Kanva-kshetra (Kotadvar)
Tapasya: realized siddhis of living on the sun.
Sadhana: dharana-dhyana-samadhi, accent on shunya-samadhi, pavan-muktasana siddhi.
Deeds: propagated gyana-yoga.
Reference and Citation.
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Hinduism

Atomic Analysis Report Of Palani Dhandayuthapani Subrahmanya


When the self-styled rationalists call every thing Hinduism stands for and Hindu sages as non sense and irrational , it is befitting to recall the words of Sir Isaac Newton, considered to be one of the Giants of Physics.

Palani Dhandayuthapani.gif Palani Dhandayuthapani , Moolavar,Palani.

‘ Sir Isaac Newton modestly remarked. “All that I have done to the human community is to make a common man understand His observable laws”. He added further by saying. “God created the forces of gravity. I connect this by a mathematical equation in an understandable way”.

How true these words are!

Palani Subrahmanaya, called as Palani Andavar, Palani Dhandayuthapani, Idol is believed to have been made and installed by Bhogar a senior Siddha.

He prepared the Idol, according to some traditions with a strange mixture called Nava Paashana.(Nine Poisonous Minerals)

This , the traditions say,was prepared by mixing minerals in a specific  proportion/combination.

Bhogar was also an Alchemist.

Paashaana also means Poison.

This mixture could have been prepared by mixing Nine rare herbs of poisonous nature .

The resultant mixture was used by Bhogar to make the Idol.

( It is believed that Bhogar made three idols, one is now at Palani, the other two have been hidden by Bhogar somewhere in the Eastern Ghats in South India: they are expected to surface at an appropriate time).

The other option for the Idol’s raw material is granite.

It has been observed that the Dhandayudhapani Idol at Palani became weak below the neck and the lower portions looked as if they would fall at any time.

A suggestion was mooted to repair or change the Idol.

This was not agreeable to the devotees as it would be against the Shastras.

So the Government of Tamil Nadu appointed a committee to study the issue and submit its recommendations.

I am providing the report afer a few sentences about the findings of the committee.

1.The Idol’s face was fresh as though it was installed recently.

2.The lower portions were damaged.

3.On testing with an Atomic Analyser, it was found that the Idol was made of neither Granite, nor minerals.

4.The Scienists were unable to determine what it is made of.

Now an abstract of the report; the web site Link is provided towards the close of the Post.

Dhandayuthapani Temple.jpg Dhandayuthapani Temple,Palani.

Though the preliminary visual examination of the idol revealed the possibility of the material being of granitic origin. It could not be confirmed, as neither a microscopic examination nor a chemical analysis could be done in the absence of loose material from the idol being available for such detailed investigation. But we were aware that the abhishekam materials flowing over the idol could possibly absorb some of the ingredients from the idol to acquire the medicinal property, curative qualities and offer relief to many devotees from their ailments.

Guided by this knowledge and taking a clue from this, we applied sandalwood paste to the idol and let it remain overnight. The next day the sandalwood paste was collected and a solution was prepared for further chemical examination, using
As the next step, the sandal wood paste solution from the paste left on the idol overnight was subjected to the experiment. The instrument showed no apparent reading. The experiment was repeated several times and the instrument showed a zero absorption. When other samples were tested, the instrument showed positive results but for the sandal wood paste left overnight on the idol of the lord, the result was zero absorption. It was revealed to us as a stupendous moral – that even modern scientific analysis cannot penetrate the Divine Structure.a sophisticated instrument, the Perkin-Elmer 707 atomic absorption spectrophotometer to identify the trace elements. A standard solution required for the experiment was made to calibrate the instrument.’

The Study was by Dr. Prof. M.S. Saravanan, M.Sc., Ph.D., F.M.S., F.G.S. is an an earth scientist and mineralogist and former Director of the Tamil Nadu Department of Geology & Mines and Chairman of Tamilnadu Minerals Limited and a one-time close associate of Kripananda Variar.

He was also a sub-committe member constituted by the Government of Tamil Nadu to Study and Test the Idol.

Citation.

http://palani.org/saravanan.htm

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Front and Back view of Credit Cards..jpg
consumer forum, Tamils

Tamil On Credit Cards Ramayana On Loans


People used mock at one who borrows money, Pledge things till about forty years ago.

Now possessing a credit card is a status symbol.

Gold Loans.jpg

Gold Loans.

One who does not have it is looked down, even a shopkeeper looks down at you if you say you do not have a credit card!

I have seen people covering their heads before entering a Pawnshop to pledge.

Now we have advertisements exhorting people to avail Gold Loan!

…..The same pathetic situation with the Nations.

We had Argentina earlier,followed by Ireland, now Greece .

Nations have been humiliated.

All because of spending more than Income!

Economists(!) of the Keynesian variety might use any jargon like restructuring of Finances, Packages…….

What essentially has happened the borrower has been ridiculed, his very independence in peril.

Greece is a case in point.

No point in blaming the lender.

He is merely asking his money back

This is because people madly follow the US, by spending more than what they have,on imagined earnings/projected earnings.

US does not have enough God Reserves in Fort Knox to back up its debts.

Read my Posts on this.

No what does the ancient Language Tamil say of Credit, borrowings?

Tamil Peom on Credit.png

Tamil Peom on Credit. by Avvaiyar

Adhigam Selavaanaal
Maanamizhandhu Madhikettu Pona Dhisai
Ellaarkkum Kallanaai Yezhupirappum Theeyanaai
Nallaarkkum Pollaanaam Naadu”
Avaiyar

One who spends more that what he earns, ( gets a loan to meet out his expenses), will lose his dignity, lose his mind and will be considered by all as thief in whatever he goes.

He will be a sinner in all his births and will be called bad even by the Good , despite all his other good Characteristics.

What his mental would be, when he faces the creditors?

Kambar, the Great Tamil Poet, in his Ramayana, answers this.

Kambhar on Credit,Kambha Ramayan

Kambhar on Credit,Kambha Ramayana, Tamil.

‘Like a fish that has taken in poison; Like the wax near a hot flame; Like the toad that got caught between the venomous jaws of a snake; When the brave arrows of Lord Rama flew in the war field. Ravana’s feared and panicked as of the victim’s position in the above situations that can be compared to the person in a debt’

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Hinduism

Hanuman Sheds Tears Bangalore, Govt. Blocks The Only Video


There was a comment for my Post Hanuman sheds Tears, Real Life Story in Facebook that the Idol of Lord Hanuman at Banswadi, a suburb of Bangalore sheds tears on Hanuman Jayanthi Day.

I sought information from the writer.

Anjaneya Bangalore.jpg

Hanuman, Banswadi, Bangalore.

No sooner than I posted the reply, I realised that I could Google for the information.

I did just that.

For the web search term ‘hanuman tears banaswadi’, I could get information.

This included the one from Bangalore Tourism .

I am providing the excerpt from the site.

But for Video search, the search returned with the only Video.

The catch is that the Video has been blocked by the Government Of India!

This is the search result.

https://www.google.co.in/search?q=hanuman+tears+banaswadi&espv=2&biw=1366&bih=643&tbm=vid&source=lnms&sa=X&ved=0CAkQ_AUoA2oVChMI0ZeG_8LnxgIVTgiOCh3kPA5h&dpr=1

This is the message for the Url..

http://www.youtube.com/watch?v=DVDbg8ZNtDA

Well, what reason could there be?

That It is Hanuman, ?

Hanuman Sheds Tears, Banswadi , Bangalore.

‘Every year on the eve of Hanuman Jayanthi which falls between December 16 to January 14 usually on a full moon-day in the month of Chaitra, this deity is attracted by a miracle; it so happens that tears come out from the idol and people flock from all parts of Bangalore to witness this miracle.

The Most important prehistory of this temple was constructed in dravidian fashion, it is 100 years old. and it has small small temples to denote their prehistory themselves and dedicated to Lord Rama, Shiva and Ganapathi within the walled compound.

 http://www.bangaloretourism.org/bangalore-Banaswadi-Hanuman-Temple.php

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Hinduism

Hanuman Uproots Shiva Linga Hanuman Pit Thirukkurankaval


Anjaneya, Hanuman is considered to be an Avatar of Shiva and some Purans mention Him as the Son of Lord Shiva.

Though Hanuman was an ardent Devotee of Lord Rama, He was a devotee of Shiva as well.

But there is an incident narrated in the Valmiki Ramayana, where Hanuman uprooted the Shiva Linga!

Hanuman Worships Shiva.png

Hanuman Worships Shiva.

Lord Rama, after the killing of Ravana, was advised to perform Prayaschitta, Atonement, for killing Ravana a Vedic scholar and a devotee of Shiva in Rameswaram, within two days from the date of killing Ravana.

Rama accordingly reached Rameswaram,while Hanuman and Jatayu were sent to search for A Shiva Linga

As they were delayed, Sita, asked by Rama , to. form a Shiva Linga out of sand , as the suspicious Muhurtha was about to end..

Sita did and at the same time Hanuman with the Linga was sighted.

Hanuman was upset that the Linga was not used by Sita .

Rama asked him to remove the Linga by the Sita so that Hanuman’s Linga could be installed,

Hanuman tried to uproot it, but finding the job tough, coiled His Tail around the Linga and uprooted it.

This fell few miles off Rameswaram and it is called Hanuman Pallam, Hanuman Pit.

In the process Hanuman’s tail was cut off.

Hanuman realized his folly and Rama advised him to perform Pooja for Shiva at Thirukkurankaval .

Hanuman did so..

Lord Hanuman realized his folly. It was pre-ordained that the lingam prepared by Lord Sita was to be used for the rituals and sought forgiveness from Lord Rama and Sita to regrow his tail.

Lord Rama suggested to Lord Hanuman that he seek forgiveness from Lord Shiva instead and suggested that Lord Hanuman visit Thirukurungaval and worship Lord Shiva there to get back his tail. Hence the place has acquired its name, Tirukurunkaval (Place where Lord Shiva was worshipped by a monkey-faced God) The testimony to this story is that it is one of the few Lord Shiva temples in the world, with a shrine to Lord Hanuman facing Lord Shiva.

It is also a metaphorical message that Lord Shiva and Lord Vishnu (of which Lord Rama was an incarnation) are the same.

Thirukkurankukka/ Thirukkurankaval is one of the 275 Thevara Shivasthalam of Lord Shiva in Myladuthurai, Nagapattinam District, Tamil Nadu.  This is one of the 5 prominent temples of Lord Shiva ending its name with ‘Ka’ and they are: Thiruvanaikka, Thirukkodikka, Thirunellikka, Thirkolakka and Thirukkurankukka.

 

Presiding deity –  Lord Thirukunthalanathar/Kunthaleswarar /Kundalakarneswarar with his consort Goddess Sri Kunthalambikai

Mangalasasanam – Thirunavukkarasar

Theertham – Hanumath Theertham

Sthalavruksham – Mango tree

Worshipped by – Lord Anjaneya

Sannidhis – Lord Ganesha, Lord Nandikeshwara, Lord Subramanya with his consorts Goddesses Sri Valli  & Deivayanai, Lord Surya, Lord Bhairava, Idols of Anjaneya, Anjaneya, Goshtamurtham – Lord Dakshinamurthi, Goddess Sri Durga,

Festivals – Maha Shivaratri, Masi Makam, Amavasya, Chithirai Utsavam, Arudra Darisanam, Aippasi Annabhishekam, Thirukarthikai, Markazhi Utsavam

Citation.

https://en.wikipedia.org/wiki/Kundala_Karaneswarar_Temple

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Aarati to Tirupati Balaji Moolavar.jpg
Hinduism

Tirupati – Tirumala 2100 Million Years Old ,Geology


Tirupati Balaji, Venkateswara is one of the most venerated Gods of Hinduism and the temple, in Chittoor District is visited by thousands of people everyday.

The Hindu Puranas speak of this temple as being quite old.

This Temple in the Tirupati/Tirumala Hills is and surrounded by  Hills which are prehistoric and the Hills have the world’s most ancient natural rock Archway.

Geologists have dated this and the information tallies with what Hindu Puranas say about the age of the Hills.

It is about 21oo Million years old.

Eparchaean Unconformity (Tirupati hills) is a major discontinuity of stratigraphic significance that represents a period of remarkable serenity in the geological history of the earth. It is seen at the steep natural slopes, road scars and ravines in the Tirupati – Tirumala Ghatroad in Chittoor district of Andhra Pradesh, India.[1][2]

Antiquity of  Tirupati, Tirumala Hills, India.jpg Plaque gives brief details of Eparchaen Unconformity Image Credit.”Plaque at Tirumal hills on Eparchean Unconformity” by Nvvchar – Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons – https://commons.wikimedia.org/wiki/File:Plaque_at_Tirumal_hills_on_Eparchean_Unconformity.jpg#/media/File:Plaque_at_Tirumal_hills_on_Eparchean_Unconformity.jpg

In 2001, the Geological Survey of India (GSI) declared the unconformity to be one of the 26 “Geological Monuments of India”. GSI’s commemoration document, published on the occasion of the 150 years anniversary celebration, provides an insight into the formation of the subcontinent, the orogeny, the paleoenvironment and the exotic collection of paleo-flora and fauna. The details provided for the Eparchaean Unconformity monument indicate that this feature forms the boundary surface between Proterozoic Nagari Quartzites andArchaean granite. The time gap between the formation of the two units is at least 500 Ma.[2]

Naturak Archway Tirupati.jpg Natural Archway Tirupati, The assessed geological age of the rock arch is 2.5 billion years. Formation of the arch is attributed to intensified weathering and erosion of stream action that has withstood the torque of nature Image Credit.”Natural stone arch in tirumala” by Tatiraju.rishabh at English Wikipedia. Licensed under CC BY 3.0 via Wikimedia Commons – https://commons.wikimedia.org/wiki/File:Natural_stone_arch_in_tirumala.JPG#/media/File:Natural_stone_arch_in_tirumala.JPG

Garuda hiils , Tirupathi.jpg

Garuda hiils , Tirupathi.Million Years Old.

At this location, the boundary is between sedimentary rocks of the Cudappah Supergroup, 1600 million years in age, and Archaean rocks comprising granites, gneisses and dolerite dykes that are more than 2100 million years old. This unconformity gives an indication of the enormous time gap in the creation of the earth’s crust.

Tirupati Tirumala hilld.jpg

Tirupat Hills, Balaji TempleTirupati Tirumala

The Tirupati hills are situated at the foot of a range of hills known by several names, including ‘Seshachala’, ‘Venkatachala’ and ‘Balaji’. There are four geological units:

(1) Archaean rocks of the eastern Dharwar Craton (the granites and gneisses)
(2) the Eparchean unconformity (Quartzose sandstones overlying the granite with a distinct unconformity)
(3) Puranas (a general name for Proterozoic sedimentary sequences found in a series of basins deposited on the Indian Shield; including the Cuddapah Basin)[4]
(4) Quaternary deposits

The Tirumala hills essentially of precambrian period are composed of sedimentary rocksquartzites and intercalated shales, which are referred to as the Nagari quartzites, which forms part of the Cuddapah Supergroup. It is a subset of the Purana rock succession that rests above the archaean rocks.[2][3][5]

The hill ranges of the Tirumala rise to a height of 900 metres (3,000 ft) (at Tirumala) from the average height of 150 metres (490 ft) in the plains at Tirupati. The steep scarp of the ranges shows the Eparchian Unconformity’s topographic, structural and denudational features.[2][6] The sedimentary thickness of the Cudappah basin is of the order of 12 kilometres (7.5 mi), and includes volcanic sequences in the form of sills and dykes. A prominent Eparchaean Unconformity of the formation resting on the archaean peninsular gneissic complex is noted. Rocks of the Cuddapah Supergroup, and the overlying Kurnool Group, comprise the stratigraphic sequence of the basin. This feature is contiguous all along the defined Archaean-Cuddapah contact zone even though its age may vary along its traced path.[2][7]

Access

The location of the Geological Monument is well connected by road, rail and air routes. The nearest railhead to Tirumala hills is Tirupati. The geological monument is located 10 kilometres (6.2 mi) northwest of Tirupati town, at the 12 kilometres (7.5 mi) point on the Tirupati – Tirumala Ghat road. From Tirupati railway station the approach to the Tirumal temple is only by road, a distance of 10 kilometres (6.2 mi).[2][8] The nearest airport is located at Renigunta, about 15 kilometres (9.3 mi) away from the Tirupati city, which connects to Chennai, Hyderabad and Bangalore airports. Regular bus services (both private and government) are operated by all the states bordering Andhra Pradesh.

Known History of the temple as per records.

All the great dynasties of rulers of the southern peninsula have paid homage to Lord Sri Venkateswara in this ancient shrine. The Pallavas of Kancheepuram (9th century AD), the Cholas of Thanjavur (a century later), the Pandyas of Madurai, and the kings and chieftains of Vijayanagar (14th - 15th century AD) were devotees of the Lord and they competed with one another in endowing the temple with rich offerings and contributions. It was during the rule of the Vijayanagar dynasty that the contributions to the temple increased. Sri Krishnadevaraya had statues of himself and his consorts installed at the portals of the temple, and these statues can be seen to this day. There is also a statue of Venkatapati Raya in the main temple. After the decline of the Vijayanagar dynasty, nobles and chieftains from all parts of the country continued to pay their homage and offer gifts to the temple. The Maratha general, Raghoji Bhonsle, visited the temple and set up a permanent endowment for the conduct of worship in the temple. He also presented valuable jewels to the Lord, including a large emerald which is still preserved in a box named after the General. Among the later rulers who have endowed large amounts are the rulers of Mysore and Gadwal. After the fall of the Hindu kingdoms, the Muslim rulers of Karnataka and then the Britishers took over, and many of the temples came under their supervisory and protective control. In 1843 AD, the East India Company divested itself of the direct management of non-Christian places of worship and native religious institutions. The administration of the shrine of Sri Venkateswara and a number of estates were then entrusted to Sri Seva Dossji of the Hatiramji Mutt at Tirumala, and the temple remained under the administration of the Mahants for nearly a century, till 1933 AD. In 1933, the Madras Legislature passed a special act, which empowered the Tirumala Tirupati Devasthanams(TTD) Committee to control and administer a fixed group of temples in the Tirumala-Tirupati area, through a Commissioner appointed by the Government of Madras. In 1951, the Act of 1933 was replaced by an enactment whereby the administration of TTD was entrusted to a Board of Trustees, and an Executive Officer was appointed by the Government . The provisions of the Act of 1951 were retained by Charitable and Religious Endowments Act, 1966.

From The Puranas.
Sri Venkatachala Mahatmya is referred to in several Puranas, of which the most important are the Varaha Purana and the Bhavishyottara Purana. The printed work contains extracts from the Varaha Purana, Padma Purana, Garuda Purana, Brahmanda Purana, Markandeya Purana, Harivamsa, Vamana Purana, Brahma Purana, Brahmottara Purana, Aditya Purana, Skanda Purana and Bhavishyottara Purana. Most of these extracts describe the sanctity and antiquity of the hills around Tirumala and the numerous teerthams situated on them. The legends taken from the Venkatachala Mahatmya and the Varaha Purana, pertaining to the manifestation of the Lord at Tirumala, are of particular interest. According to the Varaha Purana, Adi Varaha manifested Himself on the western bank of the Swami Pushkarini, while Vishnu in the form of Venkateswara came to reside on the southern bank of the Swami Pushkarini. One day, Rangadasa, a staunch devotee of Vishnu, in the course of his pilgrimage, joined Vaikhanasa Gopinatha, who was going up the Tirumala Hill for the daily worship of Lord Venkateswara. After bathing in the Swami Pushkarini, he beheld the lotus-eyed and blue-bodied Vishnu beneath a tamarind tree. Vishnu was exposed to the sun, wind and rain and was only protected by the extended wings of Garuda. Rangadasa was astounded by the wonderful sight. He raised a rough wall of stones around the deity, and started supplying flowers faithfully to Gopinatha everyday for Vishnu's worship. One day, Rangadasa was distracted by a Gandharva king and his ladies. Consequently, he forgot to supply flowers to Gopinatha for Vishnu's worship. The Lord then revealed Himself and told Rangadasa that He had been testing the latter's continence, but Rangadasa had not been steadfast and had succumbed to temptation. However, the Lord accepted and appreciated Rangadasa's devoted service to Him till then, and blessed Rangadasa that he would be reborn as an affluent ruler of a province and would enjoy the earthly pleasures. He would continue to serve the Lord, construct a beautiful temple with a vimana and high surrounding walls, and thereby earn eternal glory. Rangadasa was reborn as Tondaman, the son of the royal couple, Suvira and Nandini. Tondaman enjoyed a pleasurable life as a young man. One day, he set out on a hunting expedition on the Tirumala Hill, and with the help of a forester, saw Vishnu under the tamarind tree. Tondaman returned home, deeply affected by the vision of Vishnu. Tondaman later inherited his father's kingdom, Tondamandalam. In accordance with the directions given by Adi Varaha to a forester, Tondaman constructed a prakaram and dvara gopura, and arranged for regular worship of the Lord (according to Vaikhanasa Agama). In the Kali Yuga, Akasaraja came to rule over Tondamandalam. His daughter Padmavathi was married to Venkateswara. The marriage, officiated by Brahma, was celebrated with great pomp and splendour.

Tirumala-Tirupati :-

    The town of Tirupati is one of the most ancient and spectacular places of pilgrimage in India. It is situated in the Chittoor district in southern Andhra Pradesh. The town owes its existence to the sacred temple of Lord Sri Venkateswara situated on the Tirumala Hill adjoining it. With a history that dates back to over twelve centuries, the temple is the jewel in the crown of ancient places of worship in southern India.

The Tirumala Hill is 3200 ft above sea level, and is about 10.33 sq miles in area. It comprises seven peaks, representing the seven hoods of Adisesha, thus earning the name, Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrishabhadri, Narayanadri and Venkatadri.

    The sacred temple of Sri Venkateswara is located on the seventh peak, Venkatadri (Venkata Hill), and lies on the southern banks of Sri Swami Pushkarini. There are several legends associated with the manifestation of the Lord in Tirumala.
Citations.
https://en.wikipedia.org/wiki/User:Kamble16

https://en.wikipedia.org/wiki/Eparchaean_Unconformity
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Hinduism

Sanatana Dharma Brahmins of Australia


The spread of Santana Dharma and its people throughout te world is proven by Archeological finds, Astronomy,Cultural similarities, Etymological similarities between Sanskrit ,Tamil and the languages of the world and now DNA.

I have been writing on this for quite some time with authentic sources.

Brahmins of Australia ,Transcript of a newspaper article.jpg Brahmins of Australia ,Transcript of a newspaper article 13 September 1947.The Morning Tribune

The land mass we know of the world was not the same before thousands of years and the Sanatana Dharma dates more than thousands of years.

The remains of the Sanatana Dharma is found around the world so also the traces of the Communities of India, then called Bharatavarsha.

Brahmins, Kshatriyas, Vaisyas and Sudras of the Vedic period migrated and their lineage ids found even now in all parts of the world.

In Sri Lanka, Burma, Vietnam, Cambodia, Laos, Korea,Japan,China, Middle east, Europe, Russia, Arctic, Africa, Latin America, Central America,, US, New Zealand and Australia.

A study has shown that people migrated from India to Australia. (AP).jpg A study has shown that people migrated from India to Australia. (AP)

Read my posts on each of these.

Now there is evidence that the Brahmins of the Vedic period were a part of the group that migrated to Australia and their traces are found in Australia.

The 1947 Report by the Secretary of the Australian labour party that the racial purity of the Brahmins will be preserved in Australia confirms the Brahmin presence in Australia.

And the DNA evidence is provided below.

Sydney – People from the Indian sub-continent migrated to Australia and mixed with Aborigines 4 000 years ago, bringing the dingo dog with them, according to a study published on Tuesday.

The continent was thought to have been isolated from other populations until Europeans landed at the end of the 1700s.

But researchers at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, reported “evidence of substantial gene flow between Indian populations and Australia about 4 000 years ago”.

They analysed genetic variation from across the genome from Australian Aborigines, New Guineans, Southeast Asians, and Indians.

“Long before Europeans settled in Australia humans had migrated from the Indian subcontinent to Australia and mixed with Australian Aborigines,” the study said.

It found “substantial gene flow from India to Australia 4 230 years ago i e… well before European contact”, it said.

“Interestingly, this date also coincides with many changes in the archaeological record of Australia, which include a sudden change in plant processing and stone tool technologies… and the first appearance of the dingo in the fossil record,” said researcher Irina Pugach.

“Since we detect inflow of genes from India into Australia at around the same time, it is likely that these changes were related to this migration,” she added.

Citation.

http://www.news24.com/Green/News/Proof-of-ancient-Australia-India-link-20130115

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Hinduism

Ancient Brahmin Village in Bali Banjar Saren Jawa


I am researching into the presence of Indian communities, the Varnas, loosely and incorrectly translated as Caste today around the world.

The fact that Rama’s Kingdom extended throughout the world, Sugreeve directing his army in search of Sita. to all parts of the world by geographical references with annotation to Hindu sounding names,Krishna’s son Pradhyumna had a city built-in Russia, Lahore being founded by Rama’s son Lava, , Korean Queen from Ayodhya….and more references made me curious.

And there is Chatur varna in Bali!

Banjar Saren Jawa, Bali.jpg Banjar Saren Jawa, Bali. Brahmin Village

Now I find that there is an ancient Brahmin Village in Bali, Banjar Saren Jawa.

It is interesting to note that Muslims there send special food, sans Meat for Hindu Festivals,which is reciprocated by the Brahmins.

I have a post where I had mentioned that a student of my father, who later became Inspector of Schools used to get food from my home when he was on tour to my native city.9 Post ‘Where have these Muslims Gone?)

Banjar Saren Jawa.

‘Residents of the Muslim-majority neighborhood of Saren Jawa in Karangasem started Idul Fitri by sending gifts of hot meals and traditional cakes to their Hindu neighbors.

Saren Jawa, a collection of 125 households, is part of Budakeling,  an ancient Brahmin village with a Hindu majority that is also home to some of the island’s most revered Buddhists priests and literary figures well versed in Kawi and ancient texts.

Sending gifts of food to observe religious festivals is an old tradition for Budakeling’s Muslims and
Hindus.

Local Hindus send similar gifts to Muslim neighbors when celebrating Hindu festivals.

They even cook a special pork-free version of lawar (spicy shredded vegetables with minced meat) called lawar selam. The word selam is derived from Islam, residents said.

The tradition underlines centuries of harmony shared by Bali’s Muslims and Hindus.

After performing Shalat Ied, Saren Jawa villagers gathered at noon at the mosque for a megibung, or communal feast — another Hindu tradition adopted by the Muslims.  The residents were resplendent in Muslim attire and spoke in Alus, the most polite form of Balinese.

Ketut Syukur Yahya and Komang Thoyib sat in a corner of the mosque. The youths have Balinese surnames and Muslim family names.

“We are very proud of our names because they highlight the fact that we are Muslims and also Balinese,” Wayan Lukman Hakim said.

A similar tradition combining Balinese and Muslim names also exists in Pegayaman, an ancient Muslim village in Buleleng.

“Our old mosque has a seven-tiered roof which resembled the Balinese Hindus’ Meru shrine. Our ancestors and elders left behind rituals and traditions that strengthened our emotional bond with our Hindu brothers and sisters,” he added.

Other youths nodded in agreement and in turn described their experiences with that emotional bond. They said they were optimistic that harmonious relations could continue long into the future.

Ketut Syukur told The Jakarta Post of a unique tradition observed during Maulud, the celebration of Muhammad’s birthday celebration, which involved both Muslims and Hindus.

“We built a stage on which Muslims and Hindus youths performed dances and music to honor the Prophet,” Ketut Syukur said.

Hindus offer a similar gesture of respect, he said. Saren Jawa’s elders are invited to attend Budakeling’s major religious Hindu ceremonies and temple festivals — and are also asked to give their prayers and blessing, he said. .

..

For hundreds of years, a tiny village in Budakeling, Karangasem, has been a model of religious tolerance and acculturation between Hindus and Muslims.

Home to 100 families, the village is known as Banjar Saren Jawa, with “banjar” referring to a traditional Balinese neighborhood association.

Saren Jawa is surrounded by Balinese banjar like Triwangsa, Saren Kauh and Dukuh, all populated by Balinese Hindus following the Siwa-Buda belief system, an amalgamation of Hinduism and Mahayana Buddhist teachings.

Budakeling is an important site for Mahayana Buddhism in Bali as it was brought to Budakeling by Danghyang Astapaka during the reign of Bali’s most illustrious king, Dalem Waturenggong (1458-1550).

Astapaka was the nephew of Danghyang Nirartha, who was Waturenggong’s spiritual guru and the most influential Siwa high priest at the time.

Nirartha was the founder of the blood lineage of the island’s influential brahmana siwa clan, which gives the island most of its Siwa high priests, while Astapaka was the founder of the brahmana buda clan, which gives the island most of its Buda high priests.

Any major Balinese Hindu sacrificial ritual requires the presence of high priests from both clans.

Saren Jawa chief I Ketut Ayu Mudin SAR said the Muslim community in the area began with Raden Kyai Abdul Jalil from Java who visited the Gelgel kingdom in Klungkung and killed a rampaging rhinoceros that had killed many people.

 

Citation.

 http://www.thejakartapost.com/news/2011/08/25/saren-jawa-%E2%80%94-a-model-harmony.html#sthash.QVAnxb0S.dpuf

http://www.thejakartapost.com/news/2010/09/15/harmonious-lebaran-bali%E2%80%99s-brahmin-village.html

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Hinduism

Hinduism On Normal Supra and Para Normal


I saw a thread in Facebook community on Ghosts, haunted houses and the topic veered around to paranormal and landed in Hinduism/Indian Philosophy.

What does Hinduism, Sanatana Dharma say on this?

Other religions talk of walking on water, Red Sea Parting, curing the diseased, making the dead come alive as Miracles and they are described as manifestations of God.

Santana Dharma, The Epics, Ramayana, Mahabharata and the Puranas have innumerable instances which are beyond these described above.

Virata Rupa Vishnu.gif Virata Rupa Vishnu.

We have instances of a Rishi being born out of a vessel,(Agastya), Weapon made of the back bone of a Rishi, Dadisi’s backbone was used to create the Vajrayudha of Indra,Hanuman crossing the ocean by flying over it, three flying cities, Viswaroopa of Krishna in the Mahabharata.

In none of these instances the term miracle is used nor were the instances considered as something unbelievable.

The terms used were , Aascharya,(wonder) Arbhudha(wonder to behold)and utmost the term Avaktavyam(Indescribable.)

When Indrajit was revived by the Sanjeevi Parvatha brought by Anjaneya, the term miracle is used in the sense that an imossible feat has been done.

Another term used in these contexts is Asaadhya, that which is normally not possible, the operative word here being ‘normal’

Reason is , for Hinduism everything is natural and normal and nothing is Para or Supra Normal and there is no miracle.

Nothing is a Miracle for people whose Time scale extends to thousands of years ,(Read My post on Time),where there are Chiranjeevis or Immortals or where even God once born is meant to die!

The outlook is determined by Indian Philosophy.

Hinduism regards the whole Universe as an expression of Reality as being perceived by us.

Perceptions may differ but the perceived remains the same.

The Reality Brahman is a Principle, without Attributes and at the same time with Attributes depending on one’s mental make up.(Please read my Post on Hinduism on God with Forms Yes and No).

The Reality is seen from the perspective of the Perceiver.

Due to  ignorance we do not perceive things as they are but as what they seem to us.

This can be seen in daily Life when things which were a cause of wonderment to us when we were children do not seem to be so when we have grown up.

Once we know or perceive things differently the sense of wonder disappears.

Everything is normal.

The Jains have developed a beautiful Logical System called Sapthabanghi Naya, the Seven ways of predication or the seven ways a thing can be described.

Please read my Post on Sapthabhangi naya.

A thing,

Is,exists(Asti)

Is not, does not exist, for one who is not aware of it or not in its presence,(Nasti)

Is indescribale, Avaktavya ( Indescribable),

Is and Is not (Asti and Nasthi)

A thing Is from the perspective of Onw who is aware of it and Is not from that of one who is not aware.

Asthi and Avaktavya, A thing Is and it Is indescribable from the perspective one who does not know about It(Is and Indescribable)

Nasthi and Avatavya-A Thing Is not and indescribable, based on similar logic.(Is Not and Indescribable)

Asthi, Nasthi, Avattavya( Is, Is not and Indescribable)

A thing Is , Is Not and indescribable at the same time-based on the same Logic.

So in Hinduism Nothing is a Miracle, Para Normal or Supra Normal.

We have Rishis and Siddhas who transcend Time and Space, assume minute forms ‘Take huge forms, enter into a dead body..

There are eight feats on these lines.

Read my Post.

Depends on one’s perspective and the level of Knowledge.

But Hinduism draws a Line.

There is no alternative to death, once born, even if one is God!

 

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Hindusim

Ramanis Prayer Portal


I have received quite a few emails over the last few days as to why I have not posted any new post.

Nor have I replied the comments on this site.

Ganapathy.Image.jpg

Lord Ganesha

Usually I reply the  comments immediately.

The reason why I did not post a new article is that my daughter met with a serious accident, which has resulted in the Fracture of Four vertebrae , three rib bones and two bones in the Face.

Thanks to the Prayers of well wishers no harm to her internal organs ike Brain, Lungs or spinal cord.

Though slight puncture of the Lung is noticed it is not a cause for concern.

However she is to undergo two surgical procedures  the next Wednesday/Thursday for fractures in the face and Jaw.

On seeing the visuals of the accident I was shocked at the seriousness of the accident.

I was convinced that Prayers only could save her and I shared the information on Facebook requesting people to Pray for Her.

I was astounded at the response from the people offering prayers, messages encouraging me to be brave, offers of Medicines from India ,US, medical advice from Doctors,Blood offers , special vows from people on behalf of my daughter!

I have lost count of the messages pouring in.

I think it must have crossed the 7000 mark.

Such a spontaneous gesture from people one does not even know moved me.

Thanks to these kind souls my daughter has come unscathed from serious injuries though two operations are due

Now I am more than convinced about the collective power of Prayer from people who are not known to the affected.

I have opened up a new page to help people in times of Distress,Physical injury, diseases, Emotional and mental problems,financial worries.

They can post the messages in the Ramani’s Prayer Portal , a Facebook page of Mine,.

I shall be providing effective Mantras , mostly from the Vedas.

Readers can participate in the Prayers.

Time and other details are mentioned in the Page.

Kindly make use of the Page.

Ramani’s Prayer Portal

 

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Rama with Kodanda,Bow.jpg
Hinduism

Rama Date One Million Years Ago Gomphotheriidae Elephant Proof


Knowledge , in my opinion, is, jumping from one uncertainty to another.

The consoling factor is that the latest information is less uncertain than the earlier one.

( Hindu Texts say Knowledge is nothing but removal of ignorance, by stages)

Planetary Alignment At The Time of Rama’s Birth.

Lord Rama’s Date has been determined by various tools.

Please read my posts  on Dating Tools of Ramayana, Mahabharata.

Work in progress on the four-tusked elephant Stegotetrabelodon syrticus.jpg Image,Work in progress on the four-tusked elephant Stegotetrabelodon syrticus.

Some of them are,

Literary, both Indian and Foreign.

Etymology from Sanskrit and Tamil.

Cultural behaviour.

Archeology.

Astronomy.

Each one of these has its strength and weaknesses.

When we speak of archeology, it has to be borne in mind that when one digs he hits the top available layer of the site.

If the events had taken place over thousands of years, then the layers one finds may not reflect them as we would have it the first layer available, because the deposits of the earth would have covered the earlier ones.

In the case of Astronomy, by far the best tool, which none can tamper-with, has its peculiar problem.

Planetary Alignment at the Time of Rama's Birth..Image.jpg

Planetary Alignment at the Time of Rama’s Birth.

When one dates with the help of Astronomy, one must remember that astronomical events repeat themselves at regular intervals.

Which one has to be taken into account ?

The issue is very much relevant in dating the Indian Puranas and Ithihasa.

They cover vast stretches of Time.

Lord Rama Has been dated at 5114 BC.

Please read my Post.

But the event verified by planetary  positions indicate, as I observed earlier, that there have been similar Planetary configurations.

So to determine the date, one has to seek the help of the other tools.

In this case, it is Valmiki’s Ramayana.

In the Valmiki Ramayana, Sundara-Kanda (or Book 5), Chapter 4, verse 27, [Gita Press, Gorakhpur, India] it explains that when Hanuman first approached Ravana’s palace, he saw the doorways surrounded by horses and chariots, palanquins and aerial cars, beautiful horses and elephants, nay, with four-tusked elephants decked with jewels resembling masses of white clouds.

Elsewhere in the Valmiki Ramayana, Sundara-Kanda (or Book 5), Chapter 27, verses12, an ogress named Trijata has a dream of Lord Rama, which she describes to the other demoniac ogresses upon awakening. In that dream she sees Rama, scion of Raghu, united again with Sita. Sri Rama was mounted on a huge elephant, closely resembling a hill, with four tusks.

(The question is how could there be a mention of the elephants with four tusks unless Valmiki and the people of his era were familiar with such creatures? A quick search on the Encarta Encyclopedia will let us know that these four-tusked elephants were known as Mastodontoidea, which are said to have evolved around 38 million years ago and became extinct about 15 million years ago when the shaggy and two tusked Mastodons increased in population.”)

Valmiki does not lie.

His facts check out in Geographical descriptions and astronomical events.

Wherever he has used Hyperbole, it is easily distinguishable.

Those  who know Sanskrit know how to identify them.

triviSTapa nibham divyam divya naada vinaaditam |
vaaji heSita samghuSTam naaditam bhuuSaNaiH tathaa || 5-4-26
rathaiH yaanaiH vimaanaiH ca tathaa gaja hayaiH shubhaiH |
vaaraNaiH ca catuH dantaiH shveta abhra nicaya upamaiH || 5-4-27
bhuuSitam rucira dvaaram mattaiH ca mR^iga pakSibhiH |
raakSasa adhipateH guptam aavivesha gR^iham kapiH || 5-4-28

26,27,28.. mahaakapiH= The great Hanuma; aavivesha= entered; guptam= secretly; raakshasaadhipateeH= Ravana’s inner city; trivishhTapaHnibham= (which was like a) paradise; divyam= best one; vaajighoshhitasangushhTam= resonating with neighing of horses; tadhaa= and; naaditam= made noisy; bhuushhanaiH= with ornaments; radhaiH= by chariots; yaanaiH= by vehicles; vimaanaishca= and by aerial-cars; tadhaa= and; bhuushhitam= decorated by;; subhaiHhayagajaiH= by auspicious horses and elephants; swetaabranicayopamaiH= equalling a group of white clouds; vaaraNaishca= by great elephants; caturdantaiH= with four tusks; mR^igapakshibhiH= by animals and birds; mattaiH= in heat; ruciradvaaram= with a beautiful entrance; rakshitam= protected; yaatudhaanaiH= by raksasas; sumahaaviiraiH= with great strength; shahasrasheH= in thousands.

The great Hanuma entered secretly Ravana’s inner city which was equal to paradise, rendered noisy by neighing of horses and tinkling of ornaments, by chariots, vehicles and aerial-cars and decorated by auspicious elephants and horses and great elephants with four tusks and by birds and animals in heat. It had beautiful entrances and was protected by thousands of rakshasas with great strength..

Sundara Kanda Sarga 4, Verse 26, 27 and 28)

raameNa saMgataa siitaa bhaaskareNa prabhaa yathaa |
raaghavashcha mayaa dR^iSTashcha turdaMSTraM mahaagajam || 5-27-12
aaruuDhaH shailasaMkaashaM chachaara sahalakShmaNaH |

12. siitaa = Seetha; saMgataa = came together; raameNa = with Rama; prabhaa yathaa = like the light; bhaaskareNa = with the Sun; raamashcha = Rama also; mayaa dR^ishhTaH = was seen by me; aaruuDhaH = (to be) mounted; mahaagajam = on a great elephant; chaturdraShhTram = with four tusks; shailasaMkaasham = equalling a mountain; chachaara = (and) wandered; saha lakshmanaH = together with Lakshmana.

Seetha came together with Rama like the light with the Sun. Rama also was seen by me to be mounted on a great elephant with four tusks and equalling a mountain and Rama wandered together with Lakshmana.”

(Sundara Kanda Sarga 27 , Verse 12)

Now  History of Biology proves that,

“The Gomphotheriidae were a diverse taxonomic family of extinct elephant-like animals (proboscideans). Referred to as gomphotheres, they were widespread in North America during the Miocene and Pliocene epochs, 12–1.6 million years ago. Some lived in parts of Eurasia,Beringia and, following the Great American Interchange, South America. Beginning about 5 million years ago, they were gradually replaced by modern elephants, but the last two South American species, in the genus Cuvieronius, did not finally become extinct until possibly as recently as 9,100 BP, and Stegomastodon remains have been dated as recently as 6,060 BP in the Valle del Magdalena, Colombia. Gomphotheres also survived in Mexico and Central America until the end of the Pleistocene

Ramayana took place in the Treta Yuga, according to Valmiki and other Puranas.

Treta  Yuga was about ,

“The duration of the Tretā-yuga is 3,600 x 360, or 1,296,000 years. The duration of the Dvāpara-yuga is 2,400 x 360, or 864,000 years. And the last, the Kali-yuga, is 1,200 x 360, or 432,000 years in total.” (Śrīmad Bhāgavatam 3.11.19) . These 4 yugas follow a timeline ratio of (4:3:2:1).

That’s about a Million Years ago.

(Please read my Post Million Year Old Tamil Quotes Vedas)

Hence the astronomical calculation being cited to date Rama at 5114 BC can be revised to the same astronomical Event around one Million ago.

So Lord Rama can be dated around One Million years ago, considering this evidence and the dates of Dwaraka(Dated 32 000 years ago), the earliest dwelling Tamil Site in Chennai which is a Million Years old.( and Tamil quotes Ramayana)

Sources.

  Stephen-Knapp.com – http://www.stephen-knapp.com/lord_rama_fact_or_fiction.htm)

http://www.grahamhancock.com/forum/DMisraB6.php

http://www.valmikiramayan.net/sundara/sarga4/sundara_4_frame.htm

https://en.wikipedia.org/wiki/Gomphothere

Valmikihttps://ramanan50.wordpress.com/2015/06/01/million-year-tamil-site-pallavaram-chennai-dated-report/

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Hinduism

Hindu Kings Of Iraq Turkey Syria Lebanon Egypt Italy Mitanni Empire


I have written about the Mitanni People and the Mitanni Empire.

The Mitanni Empire covered what is now known as Iraq, Turkey Syria, Lebanon,Egypt and included Italy.

They were the ancestors of these people.

Mitanni were the ancestors of the Egyptians as well.

Mittani Empire.png Mittani Empire. “Near East 1400 BCE” by User:Javierfv1212 – http://en.wikipedia.org/wiki/File:Near_East_1400_BCE.png. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Near_East_1400_BCE.png#/media/File:Near_East_1400_BCE.png

 

‘These Kings and even a Roman Emperor sported Thiruman, The Vaishnavite marks on their Body.

 

The Sun King Akhenaten of Egypt who ruled between 1352-1336 BC was a son-in-law of Tushratta, the Mitanni king. The name Tushratta has been recorded in the Hittite cuneiform script.

 

Some have suggested that the Sanskrit origin of Tushratta is Dasaratha, a few others that it is Tvesaratha (having splendid chariots), a name which is attested in the Rigveda.

“The first Mitanni king was Sutarna I (good sun). He was followed by Baratarna I (or Paratarna great sun), Parasuksatra(ruler with axe),…. Saustatar (Sauksatra, son of Suksatra, the good ruler), Artadama (abiding in cosmic law)..Tushratta (Dasaratha), and finally Matiwazza (Mativaja, whose wealth is thought) during whose lifetime the Mitanni state appears to have become a vassal to Assyria”. Subhash Kak traces the ‘arna’ syllable in the names of the kings to ‘araNi’ (अरणि) meaning ‘sun’…

(Akhenaten, Surya, and the Rigveda’, Prof Subhash Kak (an Indian American computer scientist, previous Head of Computer Science Department, Oklahoma State University)

A number of Indo-European sounding words have been identified in the cuneiform documents of the Mitanni kingdom (1500-1200 BC). In addition to nouns and adjectives with parallels in Sanskrit this Hurrian speaking kingdom had kings with Indo-Aryan names and two documents even list the main Gods of the Indian pantheon….”

 

The kingdom of the Mitanni Indo-Iranian dynasty that ruled in the land of the Hurrians was in the upper Euphrates-Tigris basin – land that is now part of northern Iraq, Syria and south-eastern Turkey.

At its greatest extent (for a brief period at the height of its dynastic power), Mitanni territory extended to the Mediterranean coast and into northern Assyria / Mesopotamia, it’s south-eastern neighbour.

Mitanni’s north-western border with theHattian kingdom of the Hittites was fluid and constantly subject to aggression except when the two rivals concluded a peace treaty – one that invoked the Indo-Iranian pantheon of Mitra, Varuna, Indra and the Nasatyas – but also one that marked the decline of the Mitanni kingdom and a decrease in size. The Mitanni and Hittites were closely related. The Hittites used the Hurrian language extensively in their inscriptions. They also shared in the development of the light chariot whose wheels used spokes .

The Hurrian lands are today a part of Greater Kurdistan….

 

Despite Tusratta’s problems, he was not beyond offering his daughter Tadukhipa in marriage to the King Amenhotep III of Egypt for a large quantity of gold. The tablet seen to the right is a letter from Tusratta to Amenhotep in which he asks for “gold in very great quantity” as a bride price, supporting his request with the comment, “Gold is as dust in the land of my brother.”

The beleaguered Tusratta was then murdered by his son in a palace coup. Tusratta’s other son, Prince Shattiwaza, fled Mitanni and was eventually given sanctuary by the Hittite King Suppiluliuma with whom he concluded a treaty c. 1380 BCE, which we know as the Suppiluliuma-Shattiwaza Treaty (discovered in 1907 CE in Hattusa, near present-day Bogazkale(Boğazkale, formerly Bogazköy) in north-central Turkey. In the treaty, the Hittite King Suppiluliuma agreed to assist Shattiwaza gain the Mitanni throne and invaded Mitanni. The Hittites captured the Mitanni capital Wassukanni after a second attempt and installed Shattiwaza as a vassal king.

The Suppiluliuma-Shattiwaza Treaty is a source of considerable information about the Mitanni. In addition, it gives us some astonishing information about the religious practices of the Mitanni for it invokes the Indo-Iranian pantheon of asuras and devas Mitras(il) (Mitra), Uruvanass(il) (Varuna), Indara (Indra) and theNasatianna (Nasatyas) (Ashwins).

Following the capture of Wassukanni, the Hittites installed new rulers in Mitanni towns while the Assyrians regained control of the territory they had lost to the Mitanni. Tusratta was killed and his son Shattiwaza became a vassal of the Hittite Suppiluliuma (c.1344 – 1322 BCE). At the same time, the rebellious Artatama became a puppet king of a reborn Assyria, led by king Assur-Uballit I (1364-1328 BCE). Wassukanni was sacked again by the Assyrian king Adad-Nirari I around 1290 BCE, after which very little is known of its history.

In our page on the Hittites, we note:
“In the Bogazkale archives, native Hurrian is used frequently for a wide range of non-official texts such as those on rituals and even the Epic of Gilgamesh – more so than native Hattian. Native Hurrian texts have been found throughout the region. One such text dated to 1750 BCE was found at Tell Hariri (ancient Mari), a Middle Euphrates site, and another at Ras Shamra (Ugarit) on the Syrian coast indicating Hurrian i.e. Mitanni influence in the region preceded the rise of Hittite power. A similar language to Hurrian is the language of Urartu located to the west of the Hittite lands at the headwaters of the Euphrates and around Lake Van. According to the literature (cf. The Hittites by O. R. Gurney, Penguin Books 1981), The Hurrians were migrants to the Upper Euphrates and Habur basin from the Elburz Mountains east across the Taurus Mountains from about 2300 BCE onwards.”

The Mitanni name for chariot warriors was maryanna or marijannina, a form of the Indo-Iranian term marya meaning ‘young man,” used in the Rig Veda when referring to the celestial warriors assembled around the Vedic deity Indra.The Mitanni were famed charioteers. They are reported to have spearheaded the development of the light war chariot with wheels that used spokes rather than solid wood wheels like those used by the Sumerians.

Tushratta's letter to Amenhotep III of Egypt Amarna from Tell el-Amarna. Housed at British Museum WAA 29791.jpg Tushratta’s letter to Amenhotep III of Egypt Amarna from Tell el-Amarna. Housed at British Museum WAA 29791
The Hittite archives of Hattusa, near present-day Bogazkale contained what is the oldest surviving horse training manual in the world. The elaborate work was written c. 1345 BCE on four tablets and contains 1080 lines by a Mitanni horse trainer named Kikkuli. It begins with the words, “Thus speaks Kikkuli, master horse trainer of the land of Mitanni” and uses various Indo-Iranian words for horse colours, numbers and names. Examples are:

assussanni a form of the Sanskrit asva-sani meaning ‘horse trainer’,
aika wartanna meaning one turn (cf. Vedic Sanskrit ek vartanam),
tera wartanna meaning three turns (cf. Vedic Sanskrit tri vartanam),
panza wartanna meaning five turns (cf. Vedic Sanskrit panca vartanam),
satta wartanna meaning seven turns (cf. Vedic Sanskrit sapta vartanam), and
navartanna meaning nine turns (cf. Vedic Sanskrit nava vartanam).
[Regrettably, writers do not mention the Old Iranian equivalents.]

A Hurrian text from Yorgan Tepe also uses Indo-Iranian words to describe the colour of horses, words such as babru for brown, parita for grey, and pinkara for a reddish hue.

The Kikkuli manual for training chariot horses highlights the links between the Mitanni and Hittites. Even though they were rivals at times, the two groups also collaborated frequently. The fact that the Hittites employed a Mitanni as a master trainer of horses may indicate that it was the Mitanni who were the regional experts in horse training especially for military purposes (in a manner similar to the Sogdians in the East) and that the Mitanni in turn had brought the expertise with them in their migration westward.

The methods used in the Kikkuli method enabled horses to be trained without injury. The text detailed a 214-day training regime using interval training and sports medicine techniques such as the principle of progression, peak loading systems, electrolyte replacement, fartlek training, intervals and repetitions and was directed at horses with a high proportion of slow-twitch muscle fibres. the Kikkuli horses were stabled, rugged, washed down with warm water and fed oats, barley and hay at least three times per day.

Kikkuli’s interval training technique stressed the leading of horses at a trot, canter and gallop, before subjecting them to the weight bearing stress of a rider, driver or chariot. Workouts sometimes numbered three a day with scheduled rest days. Kikkuli’s interval training contained three stages – the first two for developing strong legs and a strong cardio-muscular system, and the third for increasing neuromuscular conditioning. His workouts included brief recoveries to lower the heart rate. Swimming was also included in intervals of three to five sessions, with rest periods after each session. The horses were also subject to warming down periods and the method’s example of cantering included intermediate pauses to lower the heart rate partially and as the training advanced the workouts included intervals at the canter.

Mitanni Indo-Iranian Names

The names of the Mitanni kings and their capital city were of Indo-Iranian origin. For instance, Tueratta was a form of the Indo-Iranian Tvesa-ratha meaning ‘Possessor of a Chariot’. The name S’attuara was a form of Satvarmeaning ‘warrior’ and the name of the Mitanni capital Wassukanni, was a form of Vasu-khani meaning ‘wealth-mine’.

The names of proto-Indo-Iranian dieties are also found to form the names of the Kassite rulers of Babylonia.

Arta

Several Mitanni names contained the Old Persian term arta, a derivative of asha via arsha, meaning cosmic order and truth (arta transforms to the Sanskrit r’ta). Arta is found used in Old Persian Achaemenian names (e.g. Artakhshassa c.450 BCE) and in the Sogdian Avesta as well. Asha is the central ethical concept of the Avesta.

Philologists trace the Mitanni names to the Vedic equivalents. For instance, they note that the royal name Artatama was a form of the Indo-Iranian R’ta-dhaanman meaning ‘the abode of rta’, and the name Artas’s’umara was a form of Rta-smara meaning ‘remembering r’ta’.

However, for some reason, none of the writers that we have come across link the name to their Old Iranian or Old Persian equivalents – equivalents that will be closer to the Mitanni names as we have demonstrated with the use of arta above.

 

Reference and Citation.

http://www.heritageinstitute.com/zoroastrianism/ranghaya/mitanni.htm#dynasty

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Hinduism

Indra In Incas Peru Viracocha Ramayana, Upanishad


Viracocha of South America tradition, is the great creator deity in the pre-Inca and Inca mythology in the Andes region of South America. Full name and some spelling alternatives are Wiracocha.

Viracocha god of Incas.Image,jpg

Viracocha, of Incas.
Image credit.wiki.

Tiqsi Huiracocha may have several meanings. In the Quechua language tiqsi means foundation or base, wira means fat, and qucha means lake, sea, or reservoir.Viracocha’s many epithets include great, all knowing, powerful, etc. Wiraqucha could mean “Fat (or foam) of the sea”.

The name is also interpreted as a celebration of body fat (Sea of fat), which has a long pre-Hispanic tradition in the Andes region as it is natural for the peasant rural poor to view fleshiness and excess body fat as the very sign of life, good health, strength, and beauty.

Another interpretation of the word is ‘The word ‘Vira’ (वीर) means ‘brave, heroic, powerful, strong’. ‘Kocha’ (कोच) means a ‘man of Mixed Ancestry.

He reminds of Indra,the Chief of Devas.

Like Indra Viracocha wields Thunderbolt and the chief Deity among the Incas, pre-Inca Pantheon.

According to Puranas Indra and Virochana both studied under Prajapathi.

While Indra advocated the worship of the Atman, The Self as the goal of Life, Virochana worshiped Sarira, the Human Body.

Hence he was not considered as a Deva in Sanatna Dharma, though his story is narrated in the Puranas and the Ramayana.

In the Valmiki Ramayan of India, Virochana (Sanskrit: विरोचन), was the first great Asura king with supernatural powers. (Asuras were power seeking deities). The Upanishads say that Virochana and Lord Indra together were taught at the feet of Prajapati. However, contrary to what he was taught, Virochana preached the Asuras to worship the ‘sharira’ (body) instead of the ‘atman’ (absolute consciousness)…

Scholars say today, the megaliths of South America, such as the Temple of ‘Kalasasaya’ (which houses an idol of Viracocha) in Bolivia, could not have been made without alien help.

Investigations in Assyrian mythology prove the existence of a tradition in Assyrian history of such a king called Berosus – a distortion of Virochana and Viracocha – as it has often been reiterated ‘b’ and ‘v’ are commutable. According to Swami Vivekananda “the western nations are the children of the great hero Virochana.” (Source: Talks with Vivekananda: Publisher- Advaita Ashram, Mayavati, Himalayas, January 1939.)’

I have posted about the origin of the Incas as being the Tamils of India.

The Incas celebrated the Makara Sankaranti in the South Indian Style.

‘Most of you in India are familiar with the Charak Puja ceremonial observed in Bengal and several States in South India. This Hindu Ceremonial also observed in Mexicohistorian call it the mexicon and peru. The Spanish Valador ritual. A relief of Bayon central temple of Angkor Thom inCambodia represents a rite similar to the Mexico Valador. The use of parasol (Chhatra) is an age-old sign of royalty and rank in India, Burma, China and Japan. The Maya Astec and the Incas also used it as a sign of royalty. Frescoes of Chak Multum in Yucatan show two types of parasols both of which correspond to types still in use in South-East Asia.’

Incas celebrated it as “Inti Raymi”

Makara Sankaranthi in Peru

For more on this Google Incas ramanan50.

Reference and citation.

http://vediccafe.blogspot.in/2012/07/in-valmiki-ramayan-of-india-virochana.html

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Health

Maggi Pizzas Have Pig Harmful Chemicals Deadly Side Effects


Now Maggi is in the News for its ingredients contain Lead and other chemicals harmful to Health.
It has been taken off the shelf from UP,Delhi, Kerala and tamil Nadu is about to ban it.
Maggi noodles.jpg Maggi noodles

We had earlier the issue of Johnson and Johnson for similar offences.

Oreo cookies,which was banned in the US as early as in the Thirties!
I have been writing on this issue , Coke,Maggi,Pepsi and other Health Drinks.
No body sees to bother .
Excepion is my Five year Grandson who refuses all these saying that his Boss Thatha(that's me!) told him they are harmful)

I am providing soe information received from my friend below and right after it information from a reliable sites.

As they say in Tamil, I have blown the Whisle(Saangu, Conch)
Upto You.

Life bouy is neither bath soap nor toilet soap ! 
But it's a Cabolic soap used for bathing animals !
Europe uses Life bouy for Dogs ! And in our country millions of humans use it !
That Coke, Pepsi is  reality toilet cleaner ! it has been proved that it contains 21 types  of different poisons ! And it's sale is banned in the canteen of indian parliament ! But it is sold in whole country !!

That foreign companies selling health tonics like Boost
Complan
Horlics
Maltova
Protin-ex., were tested in Delhi at All India Institute (which houses biggest laboratory in india) and it was found that it is made from the waste left after oil is extracted from Groundnut ! Which is food for animals ! From this waste they make health tonic !!


When Amitabh Bachhan was operated in hospital for 10 long hours !
Doctor had to cut and remove large intestine !! and doctor had told him that it has rotten due to drinking of soft drinks like Coke, Pepsi ! And then he stopped advertising coke
pepsi !

 
Let's have a look over pizza companies

"Pizza Hut
Dominos
KFC
McDonalds
Pizza Corner
Papa John’s Pizza
California Pizza Kitchen
Sal’s Pizza"

These are all american companies,

Note:- to make Pizza tasty...
E-631 flavor Enhancer is added which is made from Pork or Pig meat.

● Attention friends if following codes are mentioned on food packs then you should know what you are unknowingly consuming.

E 322 - Beef
E 422 - Alcohol
E 442 - Alcohol & Chemical
E 471 - Beef & Alcohol 
E 476 - Alcohol
E 481 - mixture of Beef and Pork 
E 627 - Dangerous Chemical
E 472 - mixture of Beef, meat & Pork 
E 631 - Oil extracted from Pig fats.

● Note - you will find these codes mostly in products of foreign companies like :- Chips , Biscuits , Chewing Gums, Toffees, Kurkure and Maggi !

● Don't ignore pay your kind attention atleast for the well being of your kids, if in doubt then search by yourself through your sources if not internet. (Google)

● Look at ingredient on Maggi pack, you will find flavor (E-635 ).

● Also look for following codes on Google :-

E100, E110, E120, E140, E141, E153, E210, E213, E214, E216, E234, E252, E270, E280, E325, E326, E327, E334, E335, E336, E337, E422, E430, E431, E432, E433, E434, E435, E436, E440, E470, E471, E472, E473, E474, E475, E476, E477, E478, E481, E482, E483, E491, E492, E493, E494, E495, E542, E570, E572, E631, E635, E904.

Food-Info.net> E-numbers > E600-700

E635 : Sodium ribonucleotides

Origin:
Mixture of sodium salts of guanylic (E626) and inosinic acid (E630).Function & Characteristics:
Flavour enhancer. Guanylates and inosinates do not have the specific umami taste but strongly enhance many other flavours, thereby reducing the amounts of salt or other flavour enhancers needed in a product.

Products:
Used in many products. Mainly used in low sodium/salt products.

Acceptable daily intake (ADI):
None determined. Guanylates and inosinates may not be used in products intended for children under 12 weeks.

Side effects:
Asthmatic people should avoid guanylates and inosinates. As guanylates and inosinates are metabolised to purines, they should be avoided by people suffering from gout. However, the concentrations used are generally so low that no effects are to be expected.

Dietary restrictions:
Guanylates and inosinates are generally produced from meat, but partly also from fish. They are thus not suitable for vegans and vegetarians, and in most cases not suitable for Jews, Muslims and Hindus, depending on the origin of the product. Only the producer can provide information on the origin.”

Beware Maggi Lovers : Cooking Maggi Noodles in wrong way is very dangerous for health.

There is a certain way to cook maggi. You may be thinking whats new in this but the cooking process which is shown behind the packet maybe right but it is surely harmful to your body because maggi noodles are coated with Wax which harms us and takes 3 to 4 days to excrete the wax which is harmful. The ingredient called Msg can make you fat and fat people kknow how much difficult it is to loose their weight. Maggi should not be given to young children as they are also harmful to them.

Normally, how we cook the instant noodles is to put the noodles into a pot with water, throw in the powder and let it cook for around 3 minutes and then it’s ready to eat. This is the WRONG way and dangerous method of cooking the instant noodles like Maggi. By doing this, when we actually boil the ingredients in the powder,normally with MSG, it will change the molecular structure of the MSG, causing it to be toxic. The other thing that you may or may not realize is that, the noodles are coated with wax and it will take around 4 to 5 days for the body to excrete the wax after you have eaten the noodles.

CORRECT METHOD OF COOKING MAGGI:

The correct way to cook instant noodles without harming our bodies and health is
1. Boil the noodles in a pot of water.
2. Once the noodles are cooked, take out the noodles, and throw away the water which contains wax.
3. Boil another pot of water, add the cooked noodles into the hot boiling water and then turn off the stove.
4. Only at this stage when the stove is off, and while the water is very hot, add the flavouring powder into the water, to make noodle soup.
5. However, if you need dry noodles, remove the noodles and add the flavoring powder and toss it to get dry noodles.

2. Maggi is non vegetarian

Maggi contains MSG (Monosodium glutamate) used as a flavor enhancer, which is made? using Bactosoytone, itself made from soy protein using a catalyst enzyme porcine (taken from intestine of Pig). Chemically, catalyst never goes in the molecular structure of Bactosoytone, hence it’s Vegetarian for Nestle. MSG as such is harmful to health. Maggi also launched no-MSG series known as Vegetable Atta-Maggie, but that’s just a makeover.

Atta Maggie contains? DSG (DiSodium Glutamate), which does contain Bactosoytone. Not written in ingredients as such, hidden under alias Flavor-627. Maggi also contains flavour enhancers E 631 and E 635. Also a huge number of popular packed foods such as Magginoodles, biscuits etc and even other products such as toothpaste, soaps etc contain animal fat in them, that too, mostly PIG FAT.

“Disodium glutamate is produced from dried fish or dried seaweed and is often added to instant noodles, potato chips and other snacks, savouryrice, tinned vegetables, cured meats, and packaged soup”.

Monosodium glutamate (MSG – E621) is a flavor enhancer commonly added to Chinesefood, canned vegetables, soups and processed meats.

The following table indicates additives which are always derived from animals.

E Number Additive Name
120 Cochineal, Carminic acid, Carmines Natural Red 4 – colouring
A colouring that makes many foods red. Found in alcoholic drinks, fruit pie fillings, jams, many sweets and even cheeses. Cochineal is made from the female insect found on cacti called Dactylopius Coccus. She is boiled alive or left to “cook” alive through sun exposure. Cochineal is the result of crushing scales of the insect into a red powder.
441 Gelatine – Emulsifier / Gelling Agent
You may not find this E number 441 on food ingredients listings anymore because instead of an additive, Gelatine has now been classed as food (made of animal skin and hoofs) in it’s own right. Remember, all types of gelatine are animal based and can be found in dairy products like yoghurts, plus many kinds of confectionery, jellies and other sweets.
542 Bone phosphate – Anti-caking agent
631 Disodium inosinate – Flavour enhancer
Almost always made from animals and fish
635 Disodium 5′-ribonucleotides – Flavour enhancer
Often made from animals
901 Beeswax – white and yellow – Glazing Agent
Not suitable for Vegans.
966 Lactitol – Sweetener
Derived from Lactose, commercially prepared using whey, so unsuitable for vegans.

(Source)

The video belows shows the dangers of Monosodium glutamate (MSG)

The Dangers of MSG – Part 1 ‘The Hidden Danger in Your Food’ (Flavor Enhancers E621 side effects)

FOOD ADDITIVE CODE BREAKER & SIDE EFFECTS – FLAVOR ENHANCERS, MSG


Number Name Comments
E620 L-Glutamic acid might cause similar problems as MSG(621), young children should avoid it
E621 Monosodium glutamate (MSG) can be an allergen, not permitted in foods for infants and young children
E622 Monopotassium glutamate can cause nausea, vomiting, diarrhoea , abdominal cramps. Typical products are low sodium salt substitutes
E627 Disodiumguanylate not permitted in foods for infants and young children
E631 Disodium inosinate not permitted in foods for infants and young children
E635 Sodium 5’ribonucleotide not permitted in Australia

(Source)Why used in maggi ??

Pigs skin juice is used for bringing taste to maggi ans other flavour enhancers are listed in the above tables which play an important role in bringing the taste to the Maggi.

Simple experiment to try at home if you are non vegetarian:-
Boil chicken maggi soup powder and vegetarian maggi noodles masala powder

After boiling, taste both of them. They will taste the same.
(Source)

3. Why Jain and Vaishnav people can’t eat Maggi??

People who follow jain and vaishnav religion can’t eat Maggi because it contains Onion and Garlic powder in it.

4. Other Foods which contains animals

  • Albumen: This is the white of egg and is commonly used on bread and confectionary.
  • Ajinomoto: Made from fish. Used as a sauce or in Chinese food.
  • Cheese: Most foreign cheeses are made by using stomach acids obtained from the slitting the stomachs of calves while alive.
  • Chewing gum: Usually made of vegetable gum but may contain glycerine, gelatine, stearic acid and emulsifiers of animal origin. Check on the label.
  • Chips: Always fried in animal fat abroad at all fast food eateries. Packaged Indian crisps must specify that they are cooked in vegetable oils or assume that they are not.
  • Chocolates: The most commonly used animal ingredients in chocolates are egg white, egg lecithin, shellac and gelatine. Nestle’s Kitkat is made of calf rennet. Turkish Delight, fruit rolls, toffees, marshmallows, jujubes, peppermints usually contain gelatine. Polo Mints contain beef. So do most Western sweets that come in via the Middle East. Smarties contain cochineal.
  • Colas: May use ester gum as emulsifiers. Ester gum’s main ingredient is glycerol. Coca Cola admits to using glycerine.
  • Ice-cream: Unless specifically listed as vegetarian, the ice cream contains eggs and gelatine obtained by boiling cattle udders, noses and anuses. Amul and Baskin Robbins are vegetarian.
  • Jam: Jammay contain gelatine
  • Jelly: Jelly is always made of gelatine. In fact the word jelly is a short form of gelatine. A few companies make it from vegetable gum and mark it as vegetarian jelly. Look for the label.
  • Varakh: This is made by beating silver between fresh hot cow/buffalo intestines. Each piece of varakh contains specks of intestine.
  • Riboflavin: This is used as a orange-yellow colouring agent. It is obtained from egg yolk or liver. It can also come from vegetables but that is expensive. Check with the manufacturer.
  • Worcester Sauce: It contains small fish called anchovies.
Reference.
http://www.food-info.net/uk/e/e635.htm

Guruprasad

http://foodie-funda.blogspot.in/2013/06/why-all-vegetarians-vegans-should-know.html


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Hinduism, Uncategorized

Lord Balaji Feet Thirumala Man Made?


The legends of India and Hinduism are at once mind boggling to the extent of testing one’s imagination and at the same time most of them are verifiable with facts from antiquity, Astronomical dating, Linguistics, Carbon Dating..

Sreevari Padaalu Thirumala.Image.jpg Lord Balaji Foot prints.Tirumala Hills, India

.We have Human settlements in India,in Chennai itself dating back to 1.07 Million years!

We have Bhimbedka rock inscriptions dating back to some 50,000 years.

Lord Balaji Face in Tirupathi Hills.jpg. Lord Balaji Face in Tirupathi Hills.

We have references to Tsunamis in Tamil Classics,which are now being accepted by science as Facts.

Mount Toba’s ashes settled in Jwalapuram, Kurnool, Andhra and this is dated again to antiquity.

We have the Nazca lines of Peru which resembles Shiva’s Trident.

Lord Krishan’s  son Pradhyumna built a city in Russia.

Lahore Pakistan was built by Lava, son of Lord Rama.

The Mayas and Incas followed the Agama procedure in building their Pyramids.

In the Middle east we have the Shiva Temple now called Mecca.

Also we have a Shiva temple in Petra Jordan.

The US is not far behind nor are the Americas.

The Central American countries followed Ramayana and even Andal’s Thiruppaavai.

Makara Sankaranthi was celebrated there.

And we have a Natural Vishnu temple in the Grand Canyon.

I have written on all these with authentic proof and Links.

About a couple of years back I posted an article that the Thirumala Hills in the Eastern ghats of India resemble the face of Lord Venkateswara of Tirupati.

I also posted some articles on some strange happenings in Tirupati which defy reason.

Mind you these have been documented.

Now as the Deccan Plateau is one of the oldest landmass of the earth and it has a natural arch, I checked whether  I could find any information geologically in support of the Legend of Lord Balaji.

In the process I came across information that Lord Venkaestwara’s Feet are to be found in the Thirumala Hills.

And people worship this.

Though I had been to Tirupati many times I never knew of this.

 


Srivari Padalu:

According to Vedas/Puranas ‘Srivari Padalu’ is the place where Lord Venkateswara Swamy first set his feet on one of the seven hills namely ‘Narayanagiri’. The footprint of the Lord is available in this place to the pilgrims with restricted access by T.T.D so that they cannot touch the foot prints. Pilgrims have to climb 300 odd steps to reach this divine spot from where a beautiful top view of the temple town ‘Tirumala’ is very delightful to watch.

 

Location: Srivari Padalu , Tirumala

 

Distance: 6 Km from Tirumala Bus stand

 

Timings: 6:00 AM to 6:00 PM

 

Address:
Srivari Padalu,
Narayanagiri Road,Tirumala,
Tirupathi, Andhra Pradesh
India

What about the History of the Easten Ghat of which the Thirumala forms a part along with six other Hills?

The Eastern Ghats are older than the Western Ghats, and have a complex geologic history related to the assembly and breakup of the ancient supercontinent of Rodinia and the assembly of the Gondwana supercontinent.

The Eastern Ghats are made up of charnockites, granite gneiss, khondalites, metamorphic gneisses and quartzite rock formations. The structure of the Eastern Ghats includes thrusts and strike-slip faults[2] all along its range. Limestone, bauxiteand iron ore are also found in the Eastern Ghats hill ranges.

The Eparchaean Unconformity of the Tirumala Hills is a major discontinuity of stratigraphic significance that represents an extensive period of erosion and non-deposition. It is seen at the steep natural slopes, road scars and ravines in the Tirupati– Tirumala Ghat road in the Chittoor district of Andhra Pradesh.

Which individual has gone up to the top of the Thirumala hills  to sculpt Two Feet  only to propagate Hinduism and Lord Venkateswara?

And what did he get out of this?

 

Citation.

http://en.wikipedia.org/wiki/Eastern_Ghats

http://tourism.intirupati.com/place/srivari-padalu/

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Hinduism

Did Rishis Compose The Vedas


The Vedas are called Apaurusheya, not made by Man.

Vedas are the breath of God/Reality Brahman.

Hindu Scriptures List.jpg Hindu Scriptures List. Image credit.http://www.crystalinks.com/vedas.html

They are the Uswaasa and Viswaasa ,Inhalation and Exhalation.

Yet we find references that rishis have composed the Vedas, Sukthas of the Vedas.

And we have , for every mantra, Devatha, Adi Devatha, and  Rishis.

And many women were also involved in the process.

Vedas are grasped from Ether by the Realized Souls.

For those who want to criticise this concept, let me remind them where their emails and files are if they have been saved in G Drive.

Those attuned to the frequency of the Mantras receive them intuitively.

To attain that level one needs practice and application.

It is Apps for reaching Reality.

These Mantras were grasped by more than one at the same time or at different time frames.

For every Manvantara the Saptha Rishis change.

They are in charge of grasping these Mantras, to be later compiled by some body else.

For Our Manvantara, the Vedas were compiled by Krishna Dwaipaayana Vyaasa.

It is the same Vyasa who wrote the Mahabharata and The Seventeen Puranas.

His Father Parashara wrote the First Purana, The Vishnu Purana.

There is also a view that this Vyasa could be differnt as the adjective Krishna Dwaipaayana is provided.

Krishna means ‘Dark/Black.

Dwaipaayana is his name,meaning Island born.

He was born on Island in Yamuna river near Kalpi, Uttar Pradesh, India.

There is also a view that he was born in the Tanahun district in western Nepal.

It is also stated that he was an extension of the Krishna  Avatar of Vishnu, in the Dwapara Yuga.

( I am of the view that he was born in Yamuna Island . I shall be posting on this issue later)

Vyasa means compiler ,one who composes Prose.

So Krishna Dwaipaayana is a Vyasa.

I take the view that he is an extension of the  Krishna Avatar of Vishnu.

Now to Vedas and Rishis.

Each Veda Mantra has a Rishi, who grasped the Mantra, Chandas, (the meter in which it is to be recited) and Adhi Devata,he Presiding Deity of the Mantra.

When one chants a Veda Mantra, one has to recite all the three.

For Gayathri, the Rishi is Savtiraya Rishi Viswamitra,Chandas is Nisruth Gayatri and the Presding Deity is Savitha.

( The adjective Savitraya Rishi to Viswamitra raises a question whether this is the same Viswamitra who antagonized Vasishta and  with Lord Rama.i am researching into this.Scholars may contribute)

Maha Mantras have the same rules,

Vishnu Sahasranama has Rishi Agasthya, Chandas Anushtup and Presiding Deity Maha Vishnu.

For Sri Rudram , Rishi Agoora Chandas Anustup and the Presiding Deity is Sri Rudra.

For Lalitha Sahasranama Rishi is Vagdevata, Chandas is Anushtup and the Presiding Deity is Lalita Parameswari.

Please read my posts on Saptha Rishis, Rishi’s list, Chandas.

https://ramanan50.wordpress.com/2014/04/06/chandas-vedic-meters-details/

https://ramanan50.wordpress.com/2014/05/30/sages-of-india-list-a-timeline/

https://ramanan50.wordpress.com/2014/09/09/saptha-rishis-qualification-details/

Reference.

https://www.trsiyengar.com/id137.shtml

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Hinduism

Devi Describes Herself Devi Gita Text English Translation


Hinduism, Sanatna Dharma is so close to God that God even speaks to mortals.

Going a step higher gods describe themselves,

( This has given rise to theory Gods were Aliens)

Erich Von Daniken had postulated that the aliens have manipulated our genetic codes and he had quoted from the Ramayana and the Mahabharata.

I have posted articles on this with my take on this issue.

Now onto Gods speaking to humans and describing Himself/Herself.

The Ultimate Truth in Sanatana Dharma is the Reality, Brahman, with No Attributes ,It is a Principle and we are all a part of it and when wisdom dawns we realize our selves( Advaita)

But how come there are numerous Gods and that too speaking conversing Gods?

Lalita Tripura Sundari.jpg

Lalita Tripura Sundari.

Though the Reality is One and has no persona, it is difficult for the untrained Mind to focus on the abstract, it needs an anchor to cling to in the process of Self Realization.

From myriad thoughts the Mind has to be trained to focus on One to become totally thought free.

This is Moksha, nirvana.

So many Gods have been postulated  to suit one’s temperament.

For more on this read my Post  Gods Yes or No.

Lord Krishna describes His Attributes in the Bhagavad Gita.

Devi describes herself in the Srrimad Bhagavatham

The seventh canto of the Devi Bhagavatham is called the Devi Gita..

This is the essence of Devi, having been revealed by Herself.

There is another sacred Text where the Devi was described at Her bidding is the Lalita Sahasranama.

Read my Posts on this..

The Devî said:–“Hear, ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the Jîvas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My Âtman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called Mâyâ. This Mâyâ is not existent, nor non-existent, nor can it be called both. This unspeakable substance Mâyâ always exists (till the final emancipation or Moksa).

Mâyâ can be destroyed by Brahmna Jñâna; so it can not be called existent, again if Mâyâ does not exist, the practical world catinot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This Mâyâ (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jîvas dissolve in deep sleep (S’usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jîvas, the Jîvas and Time all become merged, in one uniform mass in this great Mâyâ. United with My S’aktî, I am the Cause of this world; this S’aktî has this defect that it has the power of hiding Me, its Originator.

I am Nirguna. And when I am united with my S’aktî, Mâyâ, 1 become Saguns, the Great Cause of this world. This Mâyâ is divided into two, Vidyâ and Avidyâ. Avidyâ Mâyâ hides Me; whereas Vidyâ Mâyâ does not. Avidyâ creates whereas Vidyâ Mâyâ liberates.

Mâyâ united with Chaitanya (Intelligence), i. e., Chidâbhâsa is the efficient cause of this Universe; whereas Mâyâ reduced to and united with five original elements is the material Cause of the Universe. Some call this Mâyâ tapas; some call Her inert, material; some call Her knowledge; some call Her Mâyâ, Pradhâna, Prakriti, Ajâ (unborn) and sonic others call Her S’aktî. The S’aiva authors call Her Vimars’a and the other Vedântists call Her Avidyâ; in short, this Mâyâ is in the heads of all the Pundits. This Mâyâ is called various in the Nigamas.

p. 738

That which is seen is inert; for this reason Mâyâ is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other. thing and so the fallacy of Anavasthâ creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing, acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects. So, O Mountain! This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of “I” remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of ntelligence, Jñâna, is also not, felt; there in the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S’âstras declare that Samvit (Intelligence) is Eternal and it is Blissful the fountain of all love. Never the Jîvas or embodied souls feel “I am not”; but “I am” this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite Separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again Jñâna is not the Dharma (the natural quality) of Âtman but it is of the very nature of Âtman. If Jñâna ware the Dharma of Âtman, then Jñâna would have been material; so Jñâna is immaterial. If (for argument’s sake) Jñâna be denominated as material, that cannot be. For Jñâna is of the nature of Intelligence and Âtman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So Âtman is always of the nature of Jñâna and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This Âtman again, united with Mâyâ, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samskâras (tendencies), time and Karma. O Mountain! The re-awakening after Pralaya Susupti is not done with Buddhi (for then Buddhi is not at all manifested). So this creation is said to be effected without any Buddhi (proper intelligence). O Chief of the Immovables! The Tattva (Reality) that I have spoken to you is most excellent and it is my Extraordinary Form merely. In the Vedas it is known as Avyâkrita (unmodified), Avyakta (unmanifested)

p. 709

Mâyâ S’abala (divided into various parts) and so forth. In all tlkc S’âstras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidlinanda Vigraba. Where all the Karmas are solidified and where Ichchâ S’aktî, (will), Jñâna S’aktî (intelligence) and Kriyâ S’aktî (action) all are melted in one, that is called the Mantra Hrîm, that is the first Tattva. From this comes out Âkâsa, having the property of sound, thence Vâyu (air) with “touch” property; then fire with form, then water having “Rasa” property; and lastly the earth having the quality “smell.” The Pundits say that the “sound” is the only quality of Âkâsa; air has two qualities viz., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell, Out of these five original elements, the allpervading, Sûtra (string or thread) arose. This Sûtrâtman (soul) is called the “Linga Deha,” comprising within itself all the Prânas; this is the subtle body of the Paramâtman. And what is said in the previous lines as Avyakta or Unmainfested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (Kârana body) of the Paramâtman. The five original elements (Apañchikrita called the five Tan Mâtrâs) being created, next by the Pañchîkarana process, the gross elements are created. The process is now being stated:–O Girijâ! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Virât) body is formed and this is called the Gross Body of the God. Jñânendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the Jñânendriyas united become the Antah Karanâni. This Antah karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called “mind.” When it is free from doubts and when it arrives at the decisive conclusion, it is called “Chitta”; and when it rests simply on itself in the shape of the feeling “I”, it is called Ahamkâra. From the Rajo Guna of each of the five elements arises Vâk (speech), Pâni (hands) Pâda (feet), Pâyu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Prânas (Prâna, Apâna, Samâna, Udâna and Vyâna) the Prâna Vayu resides in the heart; Apâna Vayu in the Arms; Samâna Vayu resides in the Navel; Udâna Vayu rasides in the Throat; and the Vyâna Vâyu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five.

Links.

Translation in English.

http://www.sacred-texts.com/hin/dg/dg02.htm

Devi Gita Sanskrit Text.

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 ॥ श्री गणेशाय नमः ॥

         ॥ ॐ नमः श्री देव्यै ॥

          अथ श्रीमद्देवीगीता प्रारभ्यते ।
             प्रथमोऽध्यायः ।
हिमालय उवाच -
योगं च भक्तिसहितं ज्ञानं च श्रुतिसंमतम् ।
वदस्व परमेशानि त्वमेवाहं यतो भवेः ॥

व्यास उवाच -
इति तस्य वचः श्रुत्वा प्रसन्नमुखपङ्कजा ।
वक्तुमारभताम्बा सा रहस्यं श्रुतिगूहितम्॥

शृण्वन्तु निर्जराः सर्वे व्याहरन्त्या वचो मम ।
यस्य श्रवणमात्रेण मद्रूपत्वं प्रपद्यते ॥ १॥

अहमेवास पूर्वं मे नान्यत्किञ्चिन्नगाधिप ।
तदात्मरूपं चित्संवित्परब्रह्मैकनामकम् ॥ २॥

अप्रतर्क्यमनिर्देश्यमनौपम्यमनामयम् ।
तस्य काचित्स्वतःसिद्धा शक्तिर्मायेति विश्रुता ॥ ३॥

न सती सा नासती सा नोभयात्मा विरोधतः ।
एतद्विलक्षणा काचिद्वस्तुभूताऽस्ति सर्वदा ॥ ४॥

पावकस्योष्णतेवेयमुष्णांशोरिव दीधितिः ।
चन्द्रस्य चन्द्रिकेवेयं ममेयं सहजा ध्रुवा ॥ ५॥

तस्यां कर्माणि जीवानां जीवाः कालाश्च सञ्चरे ।
अभेदेन विलीनाः स्युः सुषुप्तौ व्यवहारवत् ॥ ६॥

स्वशक्तेश्च समायोगादहं बीजात्मतां गता ।
स्वधारावरणात्तस्या दोषत्वं च समागतम् ॥ ७॥

चैतन्यस्य समायोगान्निमित्तत्वं च कथ्यते ।
प्रपञ्चपरिणामाच्च समवायित्वमुच्यते ॥ ८॥

केचित्तां तप इत्याहुस्तमः केचिज्जडं परे ।
ज्ञानं माया प्रधानं च प्रकृतिं शक्तिमप्यजाम् ॥ ९॥

विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः ।
अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः ॥ १०॥

एवं नानाविधानि स्युर्नामानि निगमादिषु ।
तस्याजडत्वं दृश्यत्वाज्ज्ञाननाशात्ततोऽसती ॥११॥

चैतन्यस्य न दृश्यत्वं दृश्यत्वे जडमेव तत् ।
स्वप्रकाशं च चैतन्यं न परेण प्रकाशितम् ॥ १२॥

अनवस्थादोषसत्त्वान्न स्वेनापि प्रकाशितम् ।
कर्मकर्तृविरोधः स्यात्तस्मात्तद्दीपवत्स्वयम् ॥ १३॥

प्रकाशमानमन्येषां भासकं विद्धि पर्वत ।
अत एव च नित्यत्वं सिद्धं संवित्तनोर्मम ॥ १४॥

जाग्रत्स्वप्नसुषुप्त्यादौ दृश्यस्य व्यभिचारतः ।
संविदो व्यभिचारश्च नानुभूतोऽस्ति कर्हिचित् ॥ १५॥

यदि तस्याप्यनुभवतर्ह्ययं येन साक्षिणा ।
अनुभूतः स एवात्र शिष्टः संविद्वपुः पुरा ॥ १६॥

अत एव च नित्यत्वं प्रोक्तं सच्छास्त्रकोविदः ।
आनन्दरूपता चास्याः परप्रेमास्पदत्वतः ॥ १७॥

मा न भूवं हि भूयासमिति प्रेमात्मनि स्थितम् ।
सर्वस्यान्यस्य मिथ्यात्वादसङ्गत्वं स्फुटं मम ॥ १८॥

अपरिच्छिन्नताप्येवमत एव मता मम ।
तच्च ज्ञानं नात्मधर्मो धर्मत्वे जडताऽऽत्मनः ॥ १९॥

ज्ञानस्य जडशेषत्वं न दृष्टं न च सम्भवि ।
चिद्धर्मत्वं तथा नास्ति चितश्चिन्न हि भिद्यते ॥ २०॥

तस्मादात्मा ज्ञानरूपः सुखरूपश्च सर्वदा ।
सत्यः पूर्णोऽप्यसङ्गश्च द्वैतजालविवर्जितः ॥ २१॥

स पुनः कामकर्मादियुक्तया स्वीयमायया ।
पूर्वानुभूतसंस्कारात्कालकर्मविपाकतः ॥ २२॥

अविवेकाच्च तत्त्वस्य सिसृक्षावान्प्रजायते ।
अबुद्धिपूर्वः सर्गोऽयं कथितस्ते नगाधिप ॥ २३॥

एतद्धि यन्मया प्रोक्तं मम रूपमलौकिकम् ।
अव्याकृतं तदव्यक्तं मायाशबलमित्यपि ॥ २४॥

प्रोच्यते सर्वशास्त्रेषु सर्वकारणकारणम् ।
तत्त्वानामादिभूतं च सच्चिदानन्दविग्रहम् ॥ २५॥

सर्वकर्मघनीभूतमिच्छाज्ञानक्रियाश्रयम् ।
ह्रीङ्कारमन्त्रवाच्यं तदादितत्त्वं तदुच्यते ॥ २६॥

तस्मादाकाश उत्पन्नः शब्दतन्मात्ररूपकः ।
भवेत्स्पर्शात्मको वायुस्तेजो रूपात्मकं पुनः ॥ २७॥

जलं रसात्मकं पश्चात्ततो गन्धात्मिका धरा ।
शब्दैकगुण आकाशो वायुः स्पर्शरवान्वितः ॥ २८॥

शब्दस्पर्शरूपगुणं तेज इत्युच्यते बुधैः ।
शब्दस्पर्शरूपरसैरापो वेदगुणाः स्मृताः ॥ २९॥

शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा धरा ।
तेभ्योऽभवन्महत्सूत्रं यल्लिङ्गं परिचक्षते ॥ ३०॥

सर्वात्मकं तत्सम्प्रोक्तं सूक्ष्मदेहोऽयमात्मनः ।
अव्यक्तं कारणो देहः स चोक्तः पूर्वमेव हि ॥ ३१॥

यस्मिञ्जगद्बीजरूपं स्थितं लिङ्गोद्भवो यतः ।
ततः स्थूलानि भूतानि पञ्चीकरणमार्गतः ॥ ३२॥

पञ्च सङ्ख्यानि जायन्ते तत्प्रकारस्त्वथोच्यते ।
पूर्वोक्तानि च भूतानि प्रत्येकं विभजेद्द्विधा ॥ ३३॥

एकैकं भागमेकस्य चतुर्धा विभजेद्गिरे ।
स्वस्वेतरद्वितीयांशे योजनात्पञ्च पञ्च ते॥ ३४॥

तत्कार्यं च विराड् देहः स्थूलदेहोऽयमात्मनः ।
पञ्चभूतस्थसत्त्वांशैः श्रोत्रादीनां समुद्भवः ॥ ३५॥

ज्ञानेन्द्रियाणां राजेन्द्र प्रत्येकं मीलितैस्तु तैः ।
अन्तःकरणमेकं स्याद्वृत्तिभेदाच्चतुर्विधम् ॥ ३६॥

यदा तु सङ्कल्पविकल्पकृत्यं
       तदा भवेत्तन्मन इत्यभिख्यम् ।
स्याद्बुद्धिसञ्ज्ञं च यदा प्रवेत्ति
       सुनिश्चितं संशयहीनरूपम् ॥ ३७॥

अनुसन्धानरूपं तच्चित्तं च परिकीर्तितम् ।
अहङ्कृत्याऽऽत्मवृत्या तु तदहङ्कारतां गतम् ॥ ३८॥

तेषां रजोंऽशैर्जातानि क्रमात्कर्मेन्द्रियाणि च ।
प्रत्येकं मीलितैस्तैस्तु प्राणो भवति पञ्चधा ॥ ३९॥

हृदि प्राणो गुदेऽपानो नाभिस्थस्तु समानकः ।
कण्ठदेशेप्युदानः स्याद्व्यानः सर्वशरीरगः ॥ ४०॥

ज्ञानेन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च ।
प्राणादि पञ्चकं चैव धिया च सहितं मनः ॥ ४१॥

एतत्सूक्ष्मशरीरं स्यान्मम लिङ्गं यदुच्यते ।
तत्र या प्रकृतिः प्रोक्ता सा राजन्विविधा स्मृता ॥ ४२॥

सत्त्वात्मिका तु माया स्यादविद्या गुणमिश्रिता ।
स्वाश्रयं या तु संरक्षेत्सा मायेति निगद्यते ॥ ४३॥

तस्यां यत्प्रतिबिम्बं स्याद्बिम्बभूतस्य चेशितुः ।
स ईश्वरः समाख्यातः स्वाश्रयज्ञानवान् परः ॥ ४४॥

सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः ।
अविद्यायां तु यत्किञ्चित्प्रतिबिम्बं नगाधिप ॥ ४५॥

ज्ञानेन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च ।
प्राणादि पञ्चकं चैव धिया च सहितं मनः ॥ ४१॥

एतत्सूक्ष्मशरीरं स्यान्मम लिङ्गं यदुच्यते ।
तत्र या प्रकृतिः प्रोक्ता सा राजन्विविधा स्मृता ॥ ४२॥

सत्त्वात्मिका तु माया स्यादविद्या गुणमिश्रिता ।
स्वाश्रयं या तु संरक्षेत्सा मायेति निगद्यते ॥ ४३॥

तस्यां यत्प्रतिबिम्बं स्याद्बिम्बभूतस्य चेशितुः ।
स ईश्वरः समाख्यातः स्वाश्रयज्ञानवान् परः ॥ ४४॥

सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः ।
अविद्यायां तु यत्किञ्चित्प्रतिबिम्बं नगाधिप ॥ ४५॥

तदेव जीवसञ्ज्ञं स्यात्सर्वदुःखाश्रयं पुनः ।
द्वयोरपीह सम्प्रोक्तं देहत्रयमविद्यया ॥ ४६॥

देहत्रयाभिमानाच्चाप्यभून्नामत्रयं पुनः ।
प्राज्ञस्तु कारणात्मा स्यात्सूक्ष्मधी तु तैजसः ॥ ४७॥

स्थूलदेही तु विश्वाख्यस्त्रिविधः परिकीर्तितः ।
एवमीशोऽपि सम्प्रोक्त ईशसूत्रविराट्पदैः ॥ ४८॥

प्रथमो व्यष्टिरूपस्तु समष्ट्यात्मा परः स्मृतः ।
स हि सर्वेश्वरः साक्षाज्जीवानुग्रहकाम्यया ॥ ४९॥

करोति विविधं विश्वं नानाभोगाश्रयं पुनः ।
मच्छक्तिप्रेरितो नित्यं मयि राजन्प्रकल्पितः ॥ ५०॥

इति श्रीदेवीभागवते देवीगीतायां प्रथमोऽध्यायः ॥



             ॥ अथ द्वितीयोऽध्यायः ॥

देव्युवाच -
मन्मायाशक्तिसङ्क्लृप्तञ्जगत्सर्वं चराचरम् ।
सापि मत्तः पृथङ् माया नास्त्येव परमार्थतः ॥ १॥

व्यवहारदृशा सेयं मायाऽविद्येति विश्रुता ।
तत्त्वदृष्ट्या तु नास्त्येव तत्त्वमेवास्ति केवलम् ॥ २॥

साहं सर्वं जगत्सृष्ट्वा तदन्तः प्रविशाम्यहम् ।
माया कर्मादिसहिता गिरे प्राणपुरःसरा ॥ ३॥

लोकान्तरगतिर्नो चेत्कथं स्यादिति हेतुना ।
यथा यथा भवन्त्येव मायाभेदास्तथा तथा ॥ ४॥

उपाधिभेदाद्भिन्नाऽहं घटाकाशादयो यथा ।
उच्चनीचादि वस्तूनि भासयन्भास्करः सदा ॥ ५ ॥

न दुष्यति तथैवाहं दोषैर्लिप्ता कदापि न ।
मयि बुद्ध्यादिकर्तृत्वमध्यस्यैवापरे जनाः ॥ ६॥

वदन्ति चात्मा कर्तेति विमूढा न सुबुद्धयः ।
अज्ञानभेदतस्तद्वन्मायाया भेदतस्तथा ॥ ७॥

जीवेश्वरविभागश्च कल्पितो माययैव तु ।
घटाकाशमहाकाशविभागः कल्पितो यथा ॥ ८॥

तथैव कल्पितो भेदो जीवात्मपरमात्मनोः ।
यथा जीवबहुत्वं च माययैव न च स्वतः ॥ ९॥

तथेश्वरबहुत्वं च मायया न स्वभावतः ।
देहेन्द्रियादिसङ्घातवासनाभेदभेदिता ॥ १०॥

अविद्या जीवभेदस्य हेतुर्नान्यः प्रकीर्तितः ।
गुणानां वासनाभेदभेदिता या धराधर ॥ ११॥

माया सा परभेदस्य हेतुर्नान्यः कदाचन ।
मयि सर्वमिदं प्रोतमोतं च धरणीधर ॥ १२॥

ईश्वरोऽहं च सूत्रात्मा विराडात्माऽहमस्मि च ।
ब्रह्माऽहं विष्णुरुद्रौ च गौरी ब्राह्मी च वैष्णवी ॥ १३॥

सूर्योऽहं तारकाश्चाहं तारकेशस्तथास्म्यहम् ।
पशुपक्षिस्वरूपाऽहं चाण्डालोऽहं च तस्करः ॥ १४॥

व्याधोऽहं क्रूरकर्माऽहं सत्कर्मोऽहं महाजनः ।
स्त्रीपुन्नपुंसकाकारोऽप्यहमेव न संशयः ॥ १५॥

यच्च किञ्चित्क्वचिद्वस्तु दृश्यते श्रूयतेऽपि वा ।
अन्तर्बहिश्च तत्सर्वं व्याप्याहं सर्वदा स्थिता ॥ १६॥

न तदस्ति मया त्यक्तं वस्तु किञ्चिच्चराचरम् ।
यद्यस्ति चेत्तच्छून्यं स्याद्वन्ध्यापुत्रोपमं हि तत् ॥ १७॥

रज्जुर्यथा सर्पमालाभेदैरेका विभाति हि ।
तथैवेशादिरूपेण भाम्यहं नात्र संशयः ॥ १८॥

अधिष्ठानातिरेकेण कल्पितं तन्न भासते ।
तस्मान्मत्सत्तयैवैतत्सत्तावन्नान्यथा भवेत् ॥ १९॥

हिमालय उवाच -
यथा वदसि देवेशि समष्ट्याऽऽत्मवपुस्त्विदम् ।
तथैव द्रष्टुमिच्छामि यदि देवि कृपा मयि ॥ २०॥

व्यास उवाच -
इति तस्य वचः श्रुत्वा सर्वे देवाः सविष्णवः ।
ननन्दुर्मुदितात्मानः पूजयन्तश्च तद्वचः ॥ २१॥

अथ देवमतं ज्ञात्वा भक्तकामदुघा शिवा ।
अदर्शयन्निजं रूपं भक्तकामप्रपूरिणी ॥ २२॥

अपश्यंस्ते महादेव्या विराडरूपं परात्परम् ।
द्यौर्मस्तकं भवेद्यस्य चन्द्रसूर्यौ च चक्षुषी ॥ २३॥

दिशः श्रोत्रे वचो वेदाः प्राणो वायुः प्रकीर्तितः ।
विश्वं हृदयमित्याहुः पृथिवी जघनं स्मृतम् ॥ २४॥

नभस्तलं नाभिसरो ज्योतिश्चक्रमुरस्थलम् ।
महर्लोकस्तु ग्रीवा स्याज्जनो लोको मुखं स्मृतम् ॥ २५॥

तपो लोको रराटिस्तु सत्यलोकादधः स्थितः ।
इन्द्रादयो बाहवः स्युः शब्दः श्रोत्रं महेशितुः ॥ २६॥

नासत्यदस्रौ नासे स्तौ गन्धो घ्राणं स्मृतो बुधैः ।
मुखमग्निः समाख्यातो दिवारात्री च पक्ष्मणी ॥ २७॥

ब्रह्मस्थानं भ्रूविजृम्भोऽप्यापस्तालुः प्रकीर्तिताः ।
रसो जिह्वा समाख्याता यमो दंष्ट्राः प्रकीर्तिताः ॥ २८॥

दन्ताः स्नेहकला यस्य हासो माया प्रकीर्तिता ।
सर्गस्त्वपाङ्गमोक्षः स्याद्व्रीडोर्ध्वोष्ठो महेशितुः ॥ २९॥

लोभः स्यादधरोष्ठोऽस्या धर्ममार्गस्तु पृष्ठभूः ।
प्रजापतिश्च मेढ्रं स्याद्यः स्रष्टा जगतीतले ॥ ३०॥

कुक्षिः समुद्रा गिरयोऽस्थीनि देव्या महेशितुः ।
नद्यो नाड्यः समाख्याता वृक्षाः केशाः प्रकीर्तिताः ॥ ३१॥

कौमारयौवनजरावयोऽस्य गतिरुत्तमा ।
बलाहकास्तु केशाः स्युः सन्ध्ये ते वाससी विभोः ॥ ३२॥

राजञ्छ्रीजगदम्बायाश्चन्द्रमास्तु मनः स्मृतः ।
विज्ञानशक्तिस्तु हरी रुद्रोन्तःकरणं स्मृतम् ॥ ३३॥

अश्वादिजातयः सर्वाः श्रोणिदेशे स्थिता विभोः ।
अतलादिमहालोकाः कट्यधोभागतां गताः ॥ ३४॥

एतादृशं महारूपं ददृशुः सुरपुङ्गवाः ।
ज्वालामालासहस्राढ्यं लेलिहानं च जिह्वया ॥ ३५॥

दंष्ट्राकटकटारावं वमन्तं वह्निमक्षिभिः ।
नानायुधधरं वीरं ब्रह्मक्षत्रौदनं च यत् ॥  ३६॥

सहस्रशीर्षनयनं सहस्रचरणं तथा ।
कोटिसूर्यप्रतीकाशं विद्युत्कोटिसमप्रभम् ॥ ३७॥

भयङ्करं महाघोरं हृदक्ष्णोस्त्रासकारकम् ।
ददृशुस्ते सुराः सर्वे हाहाकारं च चक्रिरे ॥ ३८॥

विकम्पमानहृदया मूर्च्छामापुर्दुरत्ययाम् ।
स्मरणं च गतं तेषां जगदम्बेयमित्यपि ॥ ३९॥

अथ ते ये स्थिता वेदाश्चतुर्दिक्षु महाविभोः ।
बोधयामासुरत्युग्रं मूर्च्छातो मूर्च्छितान्सुरान् ॥ ४०॥

अथ ते धैर्यमालम्ब्य लब्ध्वा च श्रुतिमुत्तमाम् ।
प्रेमाश्रुपूर्णनयना रुद्धकण्ठास्तु निर्जराः ॥ ४१॥

बाष्पगद्गददया वाचा स्तोतुं समुपचक्रिरे ।
देवा ऊचुः -
अपराधं क्षमस्वाम्ब पाहि दीनांस्त्वदुद्भवान् ॥ ४२॥

कोपं संहर देवेशि सभया रूपदर्शनात् ।
का ते स्तुतिः प्रकर्तव्या पामरैर्निजरैरिह ॥ ४३॥

स्वस्याप्यज्ञेय एवासौ यावान्यश्च स्वविक्रमः ।
तदर्वाग्जायमानानां कथं स विषयो भवेत् ॥ ४४॥

नमस्ते भुवनेशानि नमस्ते प्रणवात्मके ।
सर्व वेदान्तसंसिद्धे नमो ह्रीङ्कारमूर्तये ॥ ४५॥

यस्मादग्निः समुत्पन्नो यस्मात्सूर्यश्च चन्द्रमाः ।
यस्मादोषधयः सर्वास्तस्मै सर्वात्मने नमः ॥ ४६॥

यस्माच्च देवाः सम्भूताः साध्याः पक्षिण एव च ।
पशवश्च मनुष्याश्च तस्मै सर्वात्मने नमः ॥ ४७॥

प्राणापानौ व्रीहियवौ तपः श्रद्धा ऋतं तथा ।
ब्रह्मचर्यं विधिश्चैव यस्मात्तस्मै नमो नमः ॥ ४८॥

सप्त प्राणार्चिषो यस्मात्समिधः सप्त एव च ।
होमाः सप्त तथा लोकास्तस्मै सर्वात्मने नमः ॥ ४९॥

यस्मात्समुद्रा गिरयः सिन्धवः प्रचरन्ति च ।
यस्मादोषधयः सर्वा रसास्तस्मै नमो नमः ॥ ५०॥

यस्माद्यज्ञः समुद्भूतो दीक्षायूपश्च दक्षिणाः ।
ऋचो यजूंषि सामानि तस्मै सर्वात्मने नमः ॥ ५१॥

नमः पुरस्तात्पृष्ठे च नमस्ते पार्श्वयोर्द्वयोः ।
अध ऊर्ध्वं चतुर्दिक्षु मातर्भूयो नमो नमः ॥ ५२॥

उपसंहर देवेशि रूपमेतदलौकिकम् ।
तदेव दर्शयास्माकं रूपं सुन्दरसुन्दरम् ॥ ५३॥

व्यास उवाच  -
इति भीतान्सुरान्दृष्ट्वा जगदम्बा कृपार्णवा ।
संहृत्य रूपं घोरं तद्दर्शयामास सुन्दरम् ॥ ५४॥

पाशाङ्कुशवराभीतिधरं सर्वाङ्गकोमलम् ।
करुणापूर्णनयनं मन्दस्मितमुखाम्बुजम् ॥ ५५॥

दृष्ट्वा तत्सुन्दरं रूपं तदा भीतिविवर्जिताः ।
शान्तिचित्ता प्रणेमुस्ते हर्षगद्गदनिःस्वनाः ॥ ५६॥

॥ इति श्रीदेवीभागवते देवीगीतायां द्वितीयोऽध्यायः ॥



                 ॥ अथ तृतीयोऽध्यायः ॥

श्रीदेव्युवाच -
क्व यूयं मन्दभाग्या वै क्वेदं रूपं महाद्भुतम् ।
तथापि भक्तवात्सल्यादीदृशं दर्शितं मया ॥ १॥

न वेदाध्ययनैर्योगैर्न दानैस्तपसेज्यया ।
रूपं द्रष्टुमिदं शक्यं केवलं मत्कृपां विना ॥ २॥

प्रकृतं शृणु राजेन्द्र परमात्मात्र जीवताम् ।
उपाधियोगात्सम्प्राप्तः कर्तृत्वादिकमप्युत ॥ ३॥

क्रियाः करोति विविधा धर्माधर्मैकहेतवः ।
नानायोनीस्ततः प्राप्य सुखदुःखैश्च युज्यते ॥ ४॥

पुनस्तत्संस्कृतिवशान्नानाकर्मरतः सदा ।
नानादेहान्समाप्नोति सुखदुःखैश्च युज्यते ॥ ५॥

घटीयन्त्रवदेतस्य न विरामः कदापि हि ।
अज्ञानमेव मूलं स्यात्ततः कामः क्रियास्ततः ॥ ६॥

तस्मादज्ञाननाशाय यतेत नियतं नरः ।
एतद्धि जन्मसाफल्यं यदज्ञानस्य नाशनम् ॥ ७॥

पुरुषार्थसमाप्तिश्च जीवन्मुक्तिदशाऽपि च ।
अज्ञाननाशने शक्ता विद्यैव तु पटीयसी ॥ ८॥

न कर्म तज्जं नोपास्तिर्विरोधाभावतो गिरे ।
प्रत्युताशाऽज्ञाननाशे कर्मणा नैव भाव्यताम् ॥ ९॥

अनर्थदानि कर्माणि पुनः पुनरुशन्ति हि ।
ततो रागस्ततो दोषस्ततोऽनर्थो महान्भवेत् ॥ १०॥

तस्मात्सर्वप्रयत्नेन ज्ञानं सम्पादयेन्नरः ।
कुर्वन्नेवेह कर्माणीत्यतः कर्माप्यवश्यकम् ॥ ११॥

ज्ञानादेव हि कैवल्यमतः स्यात्तत्समुच्चयः ।
सहायतां व्रजेत्कर्म ज्ञानस्य हितकारि च ॥ १२॥

इति केचिद्वदन्त्यत्र तद्विरोधान्न सम्भवेत् ।
ज्ञानाधृद्ग्रन्थिभेदः स्याधृद्ग्रन्थौ कर्मसम्भवः ॥ १३॥

यौगपद्यं न सम्भाव्यं विरोधात्तु ततस्तयोः ।
तमःप्रकाशयोर्यद्वद्यौगपद्यं न सम्भवि ॥ १४॥

तस्मात्सर्वाणि कर्माणि वैदिकानि महामते ।
चित्तशुद्ध्यन्तमेव स्युस्तानि कुर्यात्प्रयत्नतः ॥ १५॥

शमो दमस्तितिक्षा च वैराग्यं सत्त्वसम्भवः ।
तावत्पर्यन्तमेव स्युः कर्माणि न ततः परम् ॥ १६॥

तदन्ते चैव संन्यस्य सश्रयेद्गुरुमात्मवान् ।
श्रोत्रियं ब्रह्मनिष्ठं च भक्त्या निर्व्याजया पुनः ॥ १७॥

वेदान्तश्रवणं कुर्यान्नित्यमेवमतन्द्रितः ।
तत्त्वमस्यादिवाक्यस्य नित्यमर्थं विचारयेत् ॥ १८॥

तत्त्वमस्यादिवाक्यं तु जीवब्रह्मैक्यबोधकम् ।
ऐक्ये ज्ञाते निर्भयस्तु मद्रूपो हि प्रजायते ॥ १९॥

पदार्थावगतिः पूर्वं वाक्यार्थावगतिस्ततः ।
तत्पदस्य च वाच्यार्थो गिरेऽहं परिकीर्तितः ॥ २०॥

त्वम्पदस्य च वाच्यार्थो जीव एव न संशयः ।
उभयोरैक्यमसिना पदेन प्रोच्यते बुधैः ॥ २१॥

वाच्यार्थयोर्विरुद्धत्वादैक्यं नैव घटेत ह ।
लक्षणाऽतः प्रकर्तव्या तत्त्वमोः श्रुतिसंस्थयोः ॥ २२॥

चिन्मात्रं तु तयोर्लक्ष्यं तयोरैक्यस्य सम्भवः ।
तयोरैक्यं तथा ज्ञात्वा स्वाभेदेनाद्वयो भवेत् ॥ २३॥

देवदत्तः स एवायमितिवल्लक्षणा स्मृता ।
स्थूलादिदेहरहितो ब्रह्मसम्पद्यते नरः ॥ २४ ॥

पञ्चीकृतमहाभूतसम्भूतः स्थूलदेहकः ।
भोगालयो जराव्याधिसंयुतः सर्वकर्मणाम् ॥ २५॥

मिथ्याभूतोऽयमाभाति स्फुटं मायामयत्वतः ।
सोऽयं स्थूल उपाधिः स्यादात्मनो मे नगेश्वर ॥ २६॥

ज्ञानकर्मेन्द्रिययुतं प्राणपञ्चकसंयुतम् ।
मनोबुद्धियुतं चैतत्सूक्ष्मं तत्कवयो विदुः ॥ २७॥

अपञ्चीकृतभूतोत्थं सूक्ष्मदेहोऽयमात्मनः ।
द्वितीयोऽयमुपाधिः स्यात्सुखादेरवबोधकः ॥ २८॥

अनाद्यनिर्वाच्यमिदमज्ञानं तु तृतीयकः ।
देहोऽयमात्मनो भाति कारणात्मा नगेश्वर ॥ २९॥

उपाधिविलये जाते केवलात्माऽवशिष्यते ।
देहत्रये पञ्चकोशा अन्तस्थाः सन्ति सर्वदा ॥ ३०॥

पञ्चकोशपरित्यागे ब्रह्मपुच्छं हि लभ्यते ।
नेति नेतीत्यादिवाक्यैर्मम रूपं यदुच्यते ॥ ३१॥

न जायते म्रियते वा कदाचि-
     न्नायं भूत्वा न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
     न हन्यते हन्यमाने शरीरे ॥ ३२॥

हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ ३३॥

अणोरणीयान्महतो महीया-
     नात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको
     धातुप्रसादान्महिमानमस्य ॥ ३४॥

आत्मानं रथिनं विद्धि शरीरं रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३५॥

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ३६॥

यस्त्वविद्वान्भवति चामनस्कः सदाऽशुचिः ।
स तु तत्पदमवाप्नोति संसारं चाधिगच्छति ॥ ३७॥

यस्तु विज्ञानवान्भवति  समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ३८॥

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः ।
सोऽध्वनः पारमाप्नोति मदीयं यत्परं पदम् ॥ ३९॥

इत्थं श्रुत्या च मत्या च निश्चित्यात्मानमात्मना ।
भावयेन्मामात्मरूपां निदिध्यासनतोऽपि च ॥ ४०॥

योगवृत्तेः पुरा स्वामिन्भावयेदक्षरत्रयम् ।
देवीप्रणवसञ्ज्ञस्य ध्यानार्थं मन्त्रवाच्ययोः ॥ ४१॥

हकारः स्थूलदेहः स्याद्रकारः सूक्ष्मदेहकः ।
ईकारः काराणात्माऽसौ ह्रीङ्कारोऽहं तुरीयकम् ॥ ४२॥

एवं समष्टिदेहेऽपि ज्ञात्वा बीजत्रयं क्रमात् ।
समष्टिव्यष्ट्योरेकत्वं भावयेन्मतिमान्नरः ॥ ४३॥

समाधिकालात्पूर्वं तु भावयित्वैवमादृतः ।
ततो ध्यायेन्निलीनाक्षो देवीं मां जगदीश्वरीम् ॥ ४४॥

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ।
निवृत्तविषयाकाङ्क्षो वीतदोषो विमत्सरः ॥ ४५॥

भक्त्या निर्व्याजया युक्तो गुहायां निःस्वने स्थले ।
हकारं विश्वमात्मानं रकारे प्रविलापयेत् ॥ ४६॥

रकारं तैजसं देवमीकारे प्रविलापयेत् ।
ईकारं प्राज्ञयात्मानं ह्रीङ्कारे प्रविलापयेत् ॥ ४७॥

वाच्यवाचकताहीनं द्वैतभावविवर्जितम् ।
अखण्डं सच्चिदानन्दं भावयेत्तच्छिखान्तरे ॥ ४८॥

इति ध्यानेन मां राजन्साक्षात्कृत्य नरोत्तमः ।
मद्रूप एव भवति द्वयोरप्येकता यतः ॥ ४९॥

योगयुक्त्याऽनया द्रष्टा मामात्मानं परात्परम् ।
अज्ञानस्य सकार्यस्य तत्क्षणे नाशको भवेत् ॥ ५०॥

   ॥ इति श्रीदेवीभागवते देवीगीतायां तृतीयोऽध्यायः ॥



                        ॥ अथ चतुर्तोऽध्यायः ॥

हिमालय उवाच -
योगं वद महेशानि साङ्ग संवित्प्रदायकम् ।
कृतेन येन योग्योऽहं भवेयं तत्त्वदर्शने ॥ १॥

श्रीदेव्युवाच -
न योगो नभसः पृष्ठे न भूमौ न रसातले ।
ऐक्यं जीवात्मनोराहुर्योगं योगविशारदाः ॥ २॥

तत्प्रत्यूहाः षडाख्याता योगविघ्नकरानघ ।
कामक्रोधौ लोभमोहौ मदमात्सर्यसञ्ज्ञकौ ॥ ३॥

योगाङ्गैरेव भित्त्वा तान्योगिनो योगमाप्नुयुः ।
यमं नियममासनप्राणायामौ ततःपरम् ॥ ४॥

प्रत्याहारं धारणाख्यं ध्यानं सार्धं समाधिना ।
अष्टाङ्गान्याहुरेतानि योगिनां योगसाधने ॥ ५॥

अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयाऽऽर्जवम् ।
क्षमा धृतिर्मिताहारः शौचं चेति यमा दश ॥ ६॥

तपः सन्तोष आस्तिक्यं दानं देवस्य पूजनम् ।
सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो हुतम् ॥ ७॥

दशैते नियमाः प्रोक्ता मया पर्वतनायक ।
पद्मासनं स्वस्तिकं च भद्रं वज्रासनं तथा ॥ ८॥

वीरासनमिति प्रोक्तं क्रमादासनपञ्चकम् ।
ऊर्वोरुपरि विन्यस्य सम्यक्पादतले शुभे ॥ ९॥

अङ्गिष्ठौ च निबध्नीयाद्धस्ताभ्यां व्युत्क्रमात्ततः ।
पद्मासनमिति प्रोक्तं योगिनां हृदयङ्गमम् ॥ १०॥

जानूर्वोरन्तरे सम्यक्कृत्वा पादतले शुभे ।
ऋजुकायो विशेद्योगी स्वस्तिकं तत्प्रचक्षते ॥ ११॥

सीवन्याः पार्श्वयोर्न्यस्य गुल्फयुग्मं सुनिश्चितम् ।
वृषणाधः पादपार्ष्णी पाणिभ्यां परिबन्धयेत् ॥ १२॥

भद्रासनमिति प्रोक्तं योगिभिः परिपूजितम् ।
ऊर्वोः पादौ क्रमान्न्यस्य जान्वोःप्रत्यङ्मुखाङ्गुली ॥ १३॥

करौ विदध्यादाख्यातं वज्रासनमनुत्तमम् ।
एकं पादमधः कृत्वा विन्यस्योरुं तथोत्तरे ॥ १४॥

ऋजुकायो विशेद्योगी वीरासनमितीरितम् ।
ईडयाकर्षयेद्वायुं बाह्यं षोडशमात्रया
धारयेत्पूरितं योगी चतुःषष्ट्या तु मात्रया ॥ १५॥

सुषुम्नामध्यगं सम्य द्वात्रिंशन्मात्रया शनैः ॥ १६॥

नाड्या पिङ्गलया चैव रेचयेद्योगवित्तमः ।
प्राणायाममिमं प्राहुर्योगशास्त्रविशारदाः ॥ १७॥

भूयो भूयः क्रमात्तस्य बाह्यमेवं समाचरेत् ।
मात्रावृद्धिः क्रमेणैव सम्यग्द्वादश षोडश ॥ १८॥

जपध्यानादिभिः सार्थं सगर्भं तं विदुर्बुधाः ।
तदपेतं विगर्भं च प्राणायामं परे विदुः ॥ १९॥

क्रमादभ्यस्यतः पुंसो देहे स्वेदोद्गमोऽधमः ।
मध्यमः कम्पसंयुक्तो भूमित्यागः परो मतः ॥ २०॥

उत्तमस्य गुणावाप्तिर्यावच्छीलनमिष्यते ।
इन्द्रियाणां विचरतां विषयेषु निरर्गलम् ॥ २१॥

बलादाहरणं तेभ्यः प्रत्याहारोऽभिधीयते ।
अङ्गुष्ठगुल्फजानूरुमूलाधारलिङ्गनाभिषु ॥ २२॥

हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां ततो नसि ।
भ्रूमध्ये मस्तके मूर्ध्नि द्वादशान्ते यथाविधि ॥ २३॥

धारणं प्राणमरुतो धारणेति निगद्यते ।
समाहितेन मनसा चैतन्यान्तरवर्तिना ॥ २४॥

आत्मन्यभीष्टदेवानां ध्यानं ध्यानमिहोच्यते ।
समत्वभावना नित्यं जीवात्मपरमात्मनोः ॥ २५॥

समाधिर्माहुर्मुनयः प्रोक्तमष्टाङ्गलक्षणम् ।
इदानीं कथये तेऽहं मन्त्रयोगमनुत्तमम् ॥ २६॥

विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं नग ।
चन्द्रसूर्याग्नितेजोभिर्जीवब्रह्मैक्यरूपकम् ॥ २७॥

तिस्रः कोट्यस्तदर्धेन शरीरे नाडयो मताः ।
तासु मुख्या दश प्रोक्तास्ताभ्यस्तिस्रो व्यवस्थिताः ॥ २८॥

प्रधाना मेरुदण्डेऽत्र चन्द्रसूर्याग्निरूपिणी ।
इडा वामे स्थिता नाडी शुभ्रा तु चन्द्ररूपिणी ॥ २९॥

शक्तिरूपा तु सा नाडी साक्षादमृतविग्रहा ।
दक्षिणे या पिङ्गलाख्या पुंरूपा सूर्यविग्रहा ॥ ३०॥

सर्वतेजोमयी सा तु सुषुम्ना वह्निरूपिणी ।
तस्या मध्ये विचित्राख्ये इच्छाज्ञानक्रियात्मकम् ॥ ३१॥

मध्ये स्वयम्भूलिङ्गं तु कोटिसूर्यसमप्रभम् ।
तदूर्ध्वं मायाबीजं तु हरात्माबिन्दुनादकम् ॥ ३२॥

तदूर्ध्वं तु शिखाकारा कुण्डली रक्तविग्रहा ।
देव्यात्मिका तु सा प्रोक्ता मदभिन्ना नगाधिप ॥ ३३॥

तद्बाह्ये हेमरूपाभं वादिसान्तचतुर्दलम् ।
द्रुतहेमसमप्रख्यं पद्मं तत्र विचिन्तयेत् ॥ ३४॥

तदूर्ध्वं त्वनलप्रख्यं षड्दलं हीरकप्रभम् ।
वादिलान्तषड्वर्णेन स्वाधिष्ठानमनुत्तमम् ॥ ३५॥

मूलाधार षट्कोणं मूलाधारं ततो विदुः ।
स्वशब्देन परं लिङ्गं स्वाधिष्ठानं ततो विदुः ॥ ३६॥

तदूर्ध्वं नाभिदेशे तु मणिपूरं महाप्रभम् ।
मेघाभं विद्युदाभं च बहुतेजोमयं ततः ॥ ३७॥

मणिवद्भिन्नं तत्पद्मं मणिपद्मं तथोच्यते ।
दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम् ॥ ३८॥

विष्णुनाऽधिष्ठितं पत्रं विष्ण्वालोकनकारणम् ।
तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसंनिभम् ॥ ३९॥

कादिठान्तदलैरर्कपत्रैश्च समधिष्ठितम् ।
तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम् ॥ ४०॥

शब्दब्रह्ममयं शब्दानाहतं तत्र दृश्यते ।
अनाहताख्यं तत्पद्मं मुनिभिः परिकीर्तितम् ॥ ४१॥

आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् ।
तदूर्ध्वं तु विशुद्धाख्यं दलषोडशपङ्कजम् ॥ ४२॥

स्वरैः षोडशभिर्युक्तं धूम्रवर्णं महाप्रभम् ।
विशुद्धं तनुते यस्माज्जीवस्य हंसलोकनात् ॥ ४३॥

विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् ।
आज्ञाचक्रं तदूर्ध्वे तु आत्मनाऽधिष्ठितं परम् ॥ ४४॥

आज्ञासङ्क्रमणं तत्र तेनाज्ञेति प्रकीर्तितम् ।
द्विदलं हक्षसंयुक्तं पद्मं तत्सुमनोहरम् ॥ ४५॥

कैलासाख्यं तदूर्ध्वं तु रोधिनी तु तदूर्ध्वतः ।
एवं त्वाधारचक्राणि प्रोक्तानि तव सुव्रत ॥ ४६॥

सहस्रारयुतं बिन्दुस्थानं तदूर्ध्वमीरितम् ।
इत्येतत्कथितं सर्वं योगमार्गमनुत्तमम् ॥ ४७॥

आदौ पूरकयोगेनाप्याधारे योजयेन्मनः ।
गुदमेढ्रान्तरे शक्तिस्तामाकुञ्च्य प्रबोधयेत् ॥ ४८॥

लिङ्गभेदक्रमेणैव बिन्दुचक्रं च प्रापयेत् ।
शम्भुना तां पराशक्तिमेकीभूतां विचिन्तयेत् ॥ ४९॥

तत्रोत्थितामृतं यत्तु द्रुतलाक्षारसोपमम् ।
पाययित्वा तु तां शक्तिं मायख्यां योगसिद्धिदाम् ॥ ५०॥

षट्‍चक्रदेवतास्तत्र सन्तर्प्यामृतधारया ।
आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः ॥ ५१॥

एवमभ्यस्यमानस्याप्यहन्यहनि निश्चितम् ।
पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा ॥ ५२॥

जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् ।
ये गुणाः सन्ति देव्या मे जगन्मातुर्यथा तथा ॥ ५३॥

ते गुणाः साधकवरे भवन्त्येव चान्यथा ।
इत्येवं कथितं तात वायुधारणमुत्तमम् ॥ ५४॥

इदानीं धारणाख्यं तु शृणुष्वावहितो मम ।
दिक्कालाद्यनवच्छिन्नदेव्यां चेतो विधाय च ॥ ५५॥

तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् ।
अथवा समलं चेतो यदि क्षिप्रं न सिध्यति ॥ ५६॥

तदावयवयोगेन योगी योगान्समभ्यसेत् ।
मदीयहस्तपादादावङ्गे तु मधुरे नग ॥ ५७॥

चित्तं संस्थापयेन्मन्त्री स्थानस्थानजयात्पुनः ।
विशुद्धचित्तः सर्वस्मिन्‍रूपे संस्थापयेन्मनः ॥ ५८॥

यावन्मनोलयं याति देव्यां संविदि पर्वत ।
तावदिष्टमिदं मन्त्री जपहोमैः समभ्यसेत् ॥ ५९॥

मन्त्राभ्यासेन योगेन ज्ञेयज्ञानाय कल्पते ।
न योगेन विना मन्त्रो न मन्त्रेण विना हि सः ॥ ६०॥

द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् ।
तमःपरिवृते गेहे घटो दीपेन दृश्यते ॥ ६१॥

एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः ।
इति योगविधिः कृत्स्नः साङ्गः प्रोक्तो मयाऽधुना ॥ ६२॥

   ॥ इति श्रीदेवीभागवते देवीगीतायां चतुर्थोऽध्यायः ॥



                    ॥ अथ पञ्चमोऽध्यायः ॥

श्रीदेव्युवाच -
इत्यादि योगयुक्तात्मा ध्यायेन्मां ब्रह्मरूपिणीम् ।
भक्त्या निर्व्याजया राजन्नासने समुपस्थितः ॥ १॥

आविः सन्निहितं गुहाचरं नाम महत्परम् ।
अत्रैतत्सर्वमर्पितमेजत्प्राणनिमिषच्च यत् ॥ २॥

एतज्जानथ सदसद्वरेण्यं
       विज्ञानाद्यद्वरिष्ठं प्रजानाम् ।
यदर्चिमद्यदणुभ्योऽणु च
       यस्मिंल्लोका निहिता लोकिनश्च ॥ ३॥

तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ् मनः ।
तदेतत्सत्यममृतं तद्वेद्धव्यं सौम्य विद्धि ॥ ४॥

धनुर्गॄत्वौपनिषदं महास्त्रं
       शरं ह्युपासानिशितं सन्धयीत ।
आयम्य तद्भावगतेन चेतसा
       लक्ष्यं तदेवाक्षरं सौम्य विद्धि ॥ ५॥

प्रणवो धनुः शरो ह्यात्मा ब्रह्मतल्लक्ष्यमुच्यते ।
अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥ ६॥

यस्मिन्द्यौश्च पृथिवी चान्तरिक्ष-
       मोतं मनः सह प्राणैश्च सर्वैः ।
तमेवैकं जानथात्मानमन्या
       वाचो विमुञ्चथा अमृतस्यैष सेतुः ॥ ७॥

अरा इव रथनाभौ संहता यत्र नाड्यः ।
स एषोन्तश्चरते बहुधा जायमानः ॥ ८॥

ओमित्येवं ध्यायथात्मानं स्वस्ति वः पाराय तमसः परस्तात् ।
दिव्ये ब्रह्मपुरे व्योम्नि आत्मा सम्प्रतिष्ठितः ॥ ९॥

मनोमयः प्राणशरीरनेता
       प्रतिष्ठितोऽन्ने हृदयं संनिधाय ।
तद्विज्ञानेन परिपश्यन्ति धीरा
       आनन्दरूपममृतं यद्विभाति ॥ १०॥

भिद्यते हृदयग्रन्थिश्च्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ११॥

हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् ।
तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ॥ १२॥

न तत्र सूर्यो भाति न चन्द्रतारकं
       नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
       तस्य भासा सर्वमिदं विभाति ॥ १३॥

ब्रह्मैवेदममृतं पुरस्ताद्
       ब्रह्म पश्चाद् ब्रह्म दक्षिणश्चोत्तरेण ।
अधश्चोर्ध्वं प्रसृतं ब्रह्म
       एवेदं विश्वं वरिष्ठम् ॥ १४॥

एतादृगनुभवो यस्य स कृतार्थो नरोत्तमः ।
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ॥ १५॥

द्वितीयाद्वै भयं रजंस्तदभावाद्बिभेति न ।
न तद्वियोगो मेऽप्यस्ति मद्वियोगोऽपि तस्य न ॥ १६॥

अहमेव स सोऽहं वै निश्चितं विद्धि पर्वत ।
मद्दर्शनं तु तत्र स्याद्यत्र ज्ञानी स्थितो मम ॥ १७॥

नाहं तीर्थे न कैलासे वैकुण्ठे वा न कर्हिचित् ।
वसामि किन्तु मज्ज्ञानिहृदयाम्भोजमध्यमे ॥ १८॥

मत्पूजाकोटिफलदं सकृन्मज्ज्ञानिनोऽर्चनम् ।
कुलं पवित्रं तस्यास्ति जननी कृतकृत्यका ॥ १९॥

विश्वम्भरा पुण्यवती चिल्लयो यस्य चेतसः ।
ब्रह्मज्ञानं तु यत्पृष्टं त्वया पर्वतसत्तम ॥ २०॥

कथितं तन्मया सर्वं नातो वक्तव्यमस्ति हि ।
इदं ज्येष्ठाय पुत्राय भक्तियुक्ताय शीलिने ॥ २१॥

शिष्याय च यथोक्ताय वक्तव्यं नान्यथा क्वचित् ।
यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ॥ २२॥

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ।
येनोपदिष्टा विद्येयं स एव परमेश्वरः ॥ २३॥

यस्यायं सुकृतं कर्तुमसमर्थस्ततो ऋणी ।
पित्रोरप्यधिकः प्रोक्तो ब्रह्मजन्मप्रदायकः ॥ २४॥

पितृजातं जन्म नष्टं नेत्थं जातं कदाचन ।
तस्मै न द्रुह्येदित्यादि निगमोऽप्यवदन्नग ॥ २५॥

तस्माच्छास्त्रस्य सिद्धान्तो ब्रह्मदाता गुरुः परः ।
शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न शङ्करः ॥ २६॥

तस्मात्सर्वप्रयत्नेन श्रीगुरुं तोषयेन्नग ।
कायेन मनसा वाचा सर्वदा तत्परो भवेत् ॥ २७॥

अन्यथा तु कृतघ्नः स्यात्कृतघ्ने नास्ति निष्कृतिः ।
इन्द्रेणाथर्वणायोक्ता शिरश्छेदप्रतिज्ञया ॥ २८॥

अश्विभ्यां कथने तस्य शिरश्छिन्नं च वज्रिणा ।
अश्वीयं तच्छिरो नष्टं दृष्ट्वा वैद्यो सुरोत्तमौ ॥ २९॥

पुनः संयोजितं स्वीयं ताभ्यां मुनिशिरस्तदा ।
इति सङ्कटसम्पाद्या ब्रह्मविद्या नगाधिप ।
लब्धा येन स धन्यः स्यात्कृतकृत्यश्च भूधर ॥ ३०॥

   ॥ इति श्रीदेवीभागवते देवीगीतायां पञ्चमोऽध्यायः ॥



                 ॥ अथ षष्ठोऽध्यायः ॥

हिमालय उवाच -
स्वीयां भक्तिं वदस्वाम्ब येन ज्ञातं सुखेन हि ।
जायते मनुजस्यास्य मध्यमस्यविरागिणः ॥ १॥

देव्युवाच -
मार्गास्त्रयो मे विख्याता मोक्षप्राप्तौ नगाधिप ।
कर्मयोगो ज्ञानयोगो भक्तियोगश्च सत्तम ॥ २॥

त्रयाणामप्ययं योग्यः कर्तुं शक्योऽस्ति सर्वथा ।
सुलभत्वान्मानसत्वात्कायचित्ताद्यपीडनात् ॥ ३॥

गुणभेदान्मनुष्याणां सा भक्तिस्त्रिविधा मता ।
परपीडां समुद्दिश्य दम्भं कृत्वा पुरःसरम् ॥ ३॥

मात्सर्यक्रोधयुक्तो यस्तस्य भक्तिस्तु तामसी ।
परपीडादिरहितः स्वकल्याणार्थमेव च ॥ ५॥

नित्यं सकामो हृदये यशोर्थी भोगलोलुपः ।
तत्तत्फलसमावाप्त्यै मामुपास्तेऽतिभक्तितः ॥ ६॥

भेदबुद्ध्या तु मां स्वस्मादन्यां जानाति पामरः ।
तस्य भक्तिः समाख्याता नगाधिप तु राजसी ॥ ७॥

परमेशार्पणं कर्म पापसङ्क्षालनाय च ।
वेदोक्तत्वादवश्यं तत्कर्तव्यं तु मयानिशम् ॥ ८॥

इति निश्चितबुद्धिस्तु भेदबुद्धिमुपाश्रितः ।
करोति प्रीयते कर्म भक्तिः सा नग सात्त्विकी ॥ ९॥

परभक्तेः प्रापिकेयं भेदबुद्ध्यवलम्बनात् ।
पूर्वप्रोक्तेत्युभे भक्ती न परप्रापिके मते ॥ १०॥

अधुना परभक्तिं तु प्रोच्यमानां निबोध मे ।
मद्गुणश्रवणं नित्यं मम नामानुकीर्तनम् ॥ ११॥

कल्याणगुणरत्नानामाकरायां मयि स्थिरम् ।
चेतसो वर्तनं चैव तैलधारासमं सदा ॥ १२॥

हेतुस्तु तत्र को वापि न कदाचिद्भवेदपि ।
सामीप्यसार्ष्टिसायुज्यसलोक्यानां न चएषणा ॥ १३॥

मत्सेवातोऽधिकं किञ्चिन्नैव जानाति कर्हिचित् ।
सेव्यसेवकताभावातत्र मोक्षं न वाञ्छति ॥ १४॥

परानुरक्त्या मामेव चिन्तयेद्यो ह्यतन्द्रितः ।
स्वाभेदेनैव मां नित्यं जानाति न विभेदतः ॥ १५॥

मद्रूपत्वेन जीवानां चिन्तनं कुरुते तु यः ।
यथा स्वस्यात्मनि प्रीतिस्तथैव च परात्मनि ॥ १६॥

चैतन्यस्य समानत्वान्न भेदं कुरुते तु यः ।
सर्वत्र वर्तमानां मां सर्वरूपां च सर्वदा ॥ १७॥

नमते यजते चैवाप्याचाण्डालान्तमीश्वरम् ।
न कुत्रापि द्रोहबुद्धिं कुरुते भेदवर्जनात् ॥ १८॥

मत्स्थानदर्शने श्रद्धा मद्भक्तदर्शने तथा ।
मच्छास्त्रश्रवणे श्रद्धा मन्त्रतन्त्रादिषु प्रभो ॥ १९॥

मयि प्रेमाकुलमती रोमाञ्चिततनुः सदा ।
प्रेमाश्रुजलपूर्णाक्षः कण्ठगद्गदनिस्वनः ॥ २०॥

अनन्येनैव भावेन पूजयेद्यो नगाधिप ।
मामीश्वरीं जगद्योनिं सर्वकारणकारणम् ॥ २१॥

व्रतानि मम दिव्यानि नित्यनैमित्तिकान्यपि ।
नित्यं यः कुरुते भक्त्या वित्तशाठ्यविवर्जितः ॥ २२॥

मदुत्स्वदिदृक्षा च मदुत्स्वकृतिस्तथा ।
जायते यस्य नियतं स्वभावादेव भूधर ॥ २३॥

उच्चैर्गायंश्च नामानि ममैव खलु नृत्यति ।
अहङ्कारादिरहितो देहतादात्म्यवर्जितः ॥ २४॥

प्रारब्धेन यथा यच्च क्रियते तत्तथा भवेत् ।
न मे चिन्तास्ति तत्रापि देहसंरक्षणादिषु ॥ २५॥

इति भक्तिस्तु या प्रोक्ता परभक्तिस्तु सा स्मृता ।
यस्यां देव्यतिरिक्तं तु न किञ्चिदपि भाव्यते ॥ २६॥

इत्थं जाता परा भक्तिर्यस्य भूधर तत्त्वतः ।
तदैव तस्य चिन्मात्रे मद्रूपे विलयो भवेत् ॥ २७॥

भक्तेस्तु या परा काष्ठा सैव ज्ञानं प्रकीर्तितम् ।
वैराग्यस्य च सीमा सा ज्ञाने तदुभयं यतः ॥ २८॥

भक्तौ कृतायां यस्यापि प्रारब्धवशतो नग ।
न जायते मम ज्ञानं मणिद्वीपं स गच्छति ॥ २९॥

तत्र गत्वाऽखिलान्भोगाननिच्छन्नपि चर्च्छति ।
तदन्ते मम चिद्रूपज्ञानं सम्यग्भवेन्नग ॥ ३०॥

तेन युक्तः सदैव स्याज्ज्ञानान्मुक्तिर्न चान्यथा ।
इहैव यस्य ज्ञानं स्याद्‍हृद्गतप्रत्यगात्मनः ॥ ३१॥

मम संवित्परतनोस्तस्य प्राणा व्रजन्ति न ।
ब्रह्मैव संस्तदाप्नोति ब्रह्मैव ब्रह्म वेद यः ॥ ३२॥

कण्ठचामीकरसममज्ञानात्तु तिरोहितम् ।
ज्ञानादज्ञाननाशेन लब्धमेव हि लभ्यते ॥ ३३॥

विदिताविदितादन्यन्नगोत्तम वपुर्मम ।
यथाऽऽदर्शे यथाऽऽत्मनि यथा जले तथा पितृलोके ॥ ३४॥

छायातपौ तथा स्वच्छौ विविक्तौ तद्वदेव हि ।
मम लोके भवेज्ज्ञानं द्वैतभानविवर्जितम् ॥ ३५॥

यस्तु वैराग्यवानेव ज्ञानहीनो म्रियेत चेत् ।
ब्रह्मलोके वसेन्नित्यं यावत्कल्पं ततःपरम् ॥ ३६॥

शुचीनां श्रीमतां गेहे भवेत्तस्या जनिः पुनः ।
करोति साधनं पश्चात्ततो ज्ञानं हि जायते ॥ ३७॥

अनेकजन्मभी राजञ्ज्ञानं स्यान्नैकजन्मना ।
ततः सर्वप्रयत्नेन ज्ञानार्थं यत्नमाश्रयेत् ॥ ३८॥

नोचेन्महाविनाशः स्याज्जन्मेतद्दुर्लभं पुनः ।
तत्रापि प्रथमे वर्णे वेदे प्राप्तिश्च दुर्लभा ॥ ३९॥

शमादिषट्कसम्पत्तिर्योगसिद्धिस्तथैव च ।
तथोत्तमगुरुप्राप्तिः सर्वमेवात्र दुर्लभम् ॥ ४०॥

तथेन्द्रियाणां पटुता संस्कृतत्वं तनोस्तथा ।
अनेकजन्मपुण्यैस्तु मोक्षेच्छा जायते ततः ॥ ४१॥

साधने सफलेऽप्येवं जायमानेऽपि यो नरः ।
ज्ञानार्थं नैव यतते तस्य जन्म निरर्थकम् ॥ ४२॥

तस्माद्राजन्यथाशक्त्या ज्ञानार्थं यत्नमाश्रयेत् ।
पदे पदेऽश्वमेधस्य फलमाप्नोति निश्चितम् ॥ ४३॥

घृतमिव पयसि निगूढं भूते च वसति विज्ञानम् ।
सततं मन्थयितव्यं मनसा मन्थानभूतेन ॥ ४४॥

ज्ञानं लब्ध्वा कृतार्थः स्यादिति वेदान्तदिण्डिमः ।
सर्वमुक्तं समासेन किं भूयः श्रोतुमिच्छसि ॥ ४५॥

   ॥ इति श्रीदेवीभागवते देवीगीतायां षष्ठोऽध्यायः ॥



                   ॥ अथ सप्तमोऽध्यायः ॥

हिमालय उवाच -
कति स्थानानि देवेशि द्रष्टव्यानि महीतले ।
मुख्यानि च पवित्राणि देवीप्रियतमानि च ॥ १॥

व्रतान्यपि तथा यानि तुष्टिदान्युत्सवा अपि ।
तत्सर्वं वद मे मातः कृतकृत्यो यतो नरः ॥ २॥

श्रीदेव्युवाच -
सर्वं दृश्यं मम स्थानं सर्वे काला व्रतात्मकाः ।
उत्सवाः सर्वकालेषु यतोऽहं सर्वरूपिणी ॥ ३॥

तथापि भक्तवात्सल्यात्किञ्चित्किञ्चिदथोच्यते ।
शृणुष्वावहितो भूत्वा नगराज वचो मम ॥ ४॥

कोलापुरं महास्थानं यत्र लक्ष्मीः सदा स्थिता ।
मातुःपुरं द्वितीयं च रेणुकाधिष्ठितं परम् ॥ ५॥

तुलजापुरं तृतीयं स्यात्सप्तशृङ्गं तथैव च ।
हिङ्गुलायां महास्थानं ज्वालामुख्यास्तथैव च ॥ ६॥

शाकम्भर्याः परं स्थानं भ्रामर्याः स्थानमुत्तमम् ।
श्रीरक्तदन्तिकास्थानं दुर्गास्थानं तथैव च ॥ ७॥

विन्ध्याचलनिवासिन्याः स्थानं सर्वोत्तमोत्तमम् ।
अन्नपूर्णामहास्थानं काञ्चीपुरमनुत्तमम् ॥ ८॥

भीमादेव्याः परं स्थानं विमलास्थानमेव च ।
श्रीचन्द्रलामहास्थानं कौशिकीस्थानमेव च ॥ ९॥

नीलाम्बायाः परं स्थानं नीलपर्वतमस्तके ।
जाम्बूनदेश्वरीस्थानं तथा श्रीनगरं शुभम् ॥ १०॥

गुह्यकाल्या महास्थानं नेपाले यत्प्रतिष्ठितम् ।
मीनाक्ष्याः परमं स्थानं यच्च प्रोक्तं चिदम्बरे ॥ ११॥

वेदारण्यं महास्थानं सुन्दर्या समधिष्ठितम् ।
एकाम्बरं महास्थानं परशक्त्या प्रतिष्ठितम् ॥ १२॥

महालसा परं स्थानं योगेश्वर्यास्तथैव च ।
तथा नीलसरस्वत्याः स्थानं चीनेषु विश्रुतम् ॥ १३॥

वैद्यनाथे तु बगलास्थानं सर्वोत्तमं मतम् ।
श्रीमच्छ्रीभुवनेश्वर्या मणिद्वीपं मम स्मृतम् ॥ १४॥

श्रीमत्त्रिपुरभैरव्याः कामाख्यायोनिमण्डलम् ।
भूमण्डले क्षेत्ररत्नं महामायाधिवासितम् ॥ १५॥

नातः परतरं स्थानं क्वचिदस्ति धरातले ।
प्रतिमासं भवेद्देवी यत्र साक्षाद्रजस्वला ॥ १६॥

तत्रत्या देवताः सर्वाः पर्वतात्मकतां गताः ।
पर्वतेषु वसन्त्येव महत्यो देवता अपि ॥ १७॥

तत्रत्या पृथिवी सर्वा देवीरूपा स्मृता बुधैः ।
नातः परतरं स्थानं कामाख्यायोनिमण्डलात् ॥ १८॥

गायत्र्याश्च परं स्थानं श्रीमत्पुष्करमीरितम् ।
अमरेशे चण्डिका स्यात्प्रभासे पुष्करेक्षिणी ॥ १९॥

नैमिषे तु महास्थाने देवी सा लिङ्गधारिणी ।
पुरुहूता पुष्कराक्षे आषाढौ च रतिस्तथा ॥ २०॥

चण्डमुण्डी महास्थाने दण्डिनी परमेश्वरी ।
भारभूतौ भवेद्भूतिर्नाकुले नकुलेश्वरी ॥ २१॥

चन्द्रिका तु हरिश्चन्द्रे श्रीगिरौ शाङ्करी स्मृता ।
जप्येश्वरे त्रिशूला स्यात्सूक्ष्मा चाम्रातकेश्वरे ॥ २२॥

शाङ्करी तु महाकाले शर्वाणी मध्यमाभिधे ।
केदाराख्ये महाक्षेत्रे देवी सा मार्गदायिनी ॥ २३॥

भैरवाख्ये भैरवी सा गयायां मङ्गला स्मृता ।
स्थाणुप्रिया कुरुक्षेत्रे स्वायम्भुव्यपि नाकुले ॥ २४॥

कनखले भवेदुग्रा विश्वेशा विमलेश्वरे ।
अट्टहासे महानन्दा महेन्द्रे तु महान्तका ॥ २५॥

भीमे भीमेश्वरी प्रोक्ता रुद्राणी त्वर्धकोटिके ॥ २६॥

अविमुक्ते विशालाक्षी महाभागा महालये ।
गोकर्णे भद्रकर्णी स्याद्भद्रा स्याद्भद्रकर्णके ॥ २७॥

उत्पलाक्षी सुवर्णाक्षे स्थाण्वीशा स्थाणुसञ्ज्ञके ।
कमलालये तु कमला प्रचण्डा छगलण्डके ॥ २८॥

कुरण्डले त्रिसन्ध्या स्यान्माकोटे मुकुटेश्वरी ।
मण्डलेशे शाण्डकी स्यात्काली कालञ्जरे पुनः ॥ २९॥

शङ्कुकर्णे ध्वनिः प्रोक्ता स्थूला स्यात्स्थूलकेश्वरे ।
ज्ञानिनां हृदयाम्भोजे हृल्लेखा परमेश्वरी ॥ ३०॥

प्रोक्तानीमानि स्थानानि देव्याः प्रियतमानि च ।
तत्तत्क्षेत्रस्य माहात्म्यं श्रुत्वा पूर्वं नगोत्तम ॥ ३१॥

तदुक्तेन विधानेन पश्चाद्देवीं प्रपूजयेत् ।
अथवा सर्वक्षेत्राणि काश्यां सन्ति नगोत्तम ॥ ३२॥

तत्र नित्यं वसेन्नित्यं देवीभक्तिपरायणः ।
तानि स्थानानि सम्पश्यञ्जपन्देवीं निरन्तरम् ॥ ३३॥

ध्यायंस्तच्चरणाम्भोजं मुक्तो भवति बन्धनात् ।
इअमानि देवीनामानि प्रातरुत्थाय यः पठेत् ॥ ३४॥

भस्मीभवन्ति पापानि तत्क्षणान्नग सत्वरम् ।
श्राद्धकाले पठेदेतान्यमलानि द्विजाग्रतः ॥ ३५॥

प्रतिपक्षं विशेषेण तद्देवीप्रीतिकारकम् ।
सोमवारव्रतं चैव ममातिप्रियकृन्नग ॥ ४१॥

तत्रापि देवीं सम्पूज्य रात्रौ भोजनमाचरेत् ।
नवरात्रद्वयं चैव व्रतं प्रीतिकरं मम ॥ ४२॥

एवमन्यान्यपि विभो नित्यनैमित्तिकानि च ।
व्रतानि कुरुते यो वै मत्प्रीत्यर्थं विमत्सरः ॥ ४३॥

प्राप्नोति मम सायुज्यं स मे भक्तः स मे प्रियः ।
उत्सवानपि कुर्वीत दोलोत्सवमुखान्विभो ॥ ४४॥

शयनोत्सवं तथा कुर्यात्तथा जागरणोत्सवम् ।
रथोत्सवं च मे कुर्याद्दमनोत्सवमेव च ॥ ४५॥

पवित्रोत्सवमेवापि श्रावणे प्रीतिकारकम् ।
मम भक्तः सदा कुर्यादेवमन्यान्महोत्सवान् ॥ ४६॥

मद्भक्तान्भोजयेत्प्रीत्या तथा चैव सुवासिनीः ।
कुमारीबटुकांश्चापि मद्बुद्ध्या तद्गतान्तरः ॥ ४७॥

वित्तशाठ्येन रहितो यजेदेतान्सुमादिभिः ।
य एवं कुरुते भक्त्या प्रतिवर्षमतन्द्रितः ॥ ४८॥

स धन्यः कृतकृत्योऽसौ मत्प्रीतेः पात्रमञ्जसा ।
सर्वमुक्तं समासेन मम प्रीतिप्रदायकम् ।
नाशिष्याय प्रदातव्यं नाभक्ताय कदाचन ॥ ४९ ॥

   ॥ इति श्रीदेवीभागवते देवीगीतायां सप्तमोऽध्यायः ॥



                   ॥ अथ अष्टमोऽध्यायः ॥

हिमालय उवाच -
देवदेवि महेशानि करुणासागरेऽम्बिके ।
ब्रूहि पूजाविधिं सम्यग्यथावदधुना निजम् ॥ १॥

श्रीदेव्युवाच -
वक्ष्ये पूजाविधिं राजन्नम्बिकाया यथाप्रियम् ।
अत्यन्तश्रद्धया सार्धं शृणु पर्वतपुङ्गव ॥ २॥

द्विविधा मम पूजा स्याद्बाह्या चाभ्यान्तरापि च ।
बाह्यापि द्विविधा प्रोक्ता वैदिकी तान्त्रिकी तथा ॥ ३॥

वैदिक्यर्चापि द्विविधा मूर्तिभेदेन भूधर ।
वैदिकी वैदिकैः कार्या वेददीक्षा समन्वितैः ॥ ४॥

तन्त्रोक्तदीक्षावद्भिस्तु तान्त्रिकी संश्रिता भवेत् ।
इत्थं पूजारहस्यं च न ज्ञात्वा विपरीतकम् ॥ ५॥

करोति यो नरो मूढः स पतत्येव सर्वथा ।
तत्र या वैदिकी प्रोक्ता प्रथमा तां वदाम्यहम् ॥ ६॥

यन्मे साक्षात्परं रूपं दृष्टवानसि भूधर ।
अनन्तशीर्षनयनमनन्तचरणं महत् ॥ ७॥

सर्वशक्तिसमायुक्तं प्रेरकं यत्परात्परम् ।
तदेव पूजयेन्नित्यं नमेद्ध्यायेत्स्मरेदपि ॥ ८॥

इत्येतत्प्रथमाचार्याः स्वरूपं कथितं नग ।
शान्तः समाहितमना दम्भाहङ्कारवर्जितः ॥ ९॥

तत्परो भव तद्याजी तदेव शरणं व्रज ।
तदेव चेतसा पश्य जप ध्यायस्व सर्वदा ॥ १०॥

अनन्यया प्रेमयुक्तभक्त्या मद्भावमाश्रितः ।
यज्ञैर्यज तपोदानैर्मामेव परितोषय ॥ ११॥

इत्थं ममानुग्रहतो मोक्ष्यसे भवबन्धनात् ।
मत्परा ये मदासक्तचित्ता भक्तपरा मताः ॥ १२॥

प्रतिजाने भवादस्मादुद्धाराम्यचिरेण तु ।
ध्यानेन कर्मयुक्तेन भक्तिज्ञानेन वा पुनः ॥ १३॥

प्राप्याहं सर्वथा राजन्न तु केवलकर्मभिः ।
धर्मात्सञ्जायते भक्तिर्भक्त्या सञ्जायते परम् ॥ १४॥

श्रुतिस्मृतिभ्यामुदितं यत्स धर्मः प्रकीर्तितः ।
अन्यशास्त्रेण यः प्रोक्तो धर्माभासः स उच्यते ॥ १५॥

सर्वज्ञात्सर्वशक्तेश्च मत्तो वेदः समुत्थितः ।
अज्ञानस्य ममाभावादप्रमाणा न च श्रुतिः ॥ १६॥

स्मृतयश्च श्रुतेरर्थं गृहीत्वैव च निर्गताः ।
मन्वादीनां स्मृतीनां च ततः प्रामाण्यमिष्यते ॥ १७॥

क्वचित्कदाचित्तन्त्रार्थकटाक्षेण परोदितम् ।
धर्मं वदन्ति सोंऽशस्तु नैव ग्राह्योऽस्ति वैदिकैः ॥ १८॥

अन्येषां शास्त्रकर्तॄणामज्ञानप्रभवत्वतः ।
अज्ञानदोषदुष्टत्वात्तदुक्तेर्न प्रमाणता ॥ १९॥

तस्मान्मुमुक्षुर्धर्मार्थं सर्वथा वेदमाश्रयेत् ।
राजाज्ञा च यथा लोके हन्यते न कदाचन ॥ २०॥

सर्वेशाया ममाज्ञा सा श्रुतिस्त्याज्या कथं नृभिः ।
मदाज्ञारक्षणार्थं तु ब्रह्मक्षत्रियजातयः ॥ २१॥

मया सृष्टास्ततो ज्ञेयं रहस्यं मे श्रुतेर्वचः ।
यदा यदा हि धर्मस्य ग्लानिर्भवति भूधर ॥ २२॥

अभ्युत्थानमधर्मस्य तदा वेषान्बिभर्म्यहम् ।
देवदैत्यविभागश्चाप्यत एवाभवन्नृप ॥ २३॥

ये न कुर्वन्ति तद्धर्मं तच्छिक्षार्थं मया सदा ।
सम्पादितास्तु नरकास्रासो यच्छ्रवणाद्भवेत् ॥ २४॥

यो वेदधर्ममुज्झित्य धर्ममन्यं समाश्रयेत् ।
राजा प्रवासयेद्देशान्निजादेतानधर्मिणः ॥ २५॥

ब्राह्मणैर्न च सम्भाष्याः पङ्क्तिग्राह्या न च द्विजैः ।
अन्यानि यानि शास्त्राणि लोकेऽस्मिन्विविधानि च ॥ २६॥

श्रुतिस्मृतिविरुद्धानि तामसान्येव सर्वशः ।
वामं कापालकं चैव कौलकं भैरवागमः ॥ २७॥

शिवेन मोहनार्थाय प्रणीतो नान्यहेतुकः ।
यक्षशापाद् भृगोः शापाद्दधीचस्य च शापतः ॥ २८॥

दग्धा ये ब्राह्मणवरा वेदमार्गबहिष्कृताः ।
तेषामुद्धरणार्थाय सोपानक्रमतः सदा ॥ २९॥

शैवाश्च वैष्णवाश्चैव सौराः शाक्तास्तथैव च ।
गाणपत्या आगमाश्च प्रणीताः शङ्करेण तु ॥ ३०॥

तत्र वेदाविरुद्धोंऽशोऽप्युक्त एव क्वचित्क्वचित् ।
वैदिकस्तद्ग्रहे दोषो न भवत्येव कर्हिचित् ॥ ३१॥

सर्वथा वेदभिन्नार्थे नाधिकारी द्विजो भवेत् ।
वेदाधिकारहीनस्तु भवेत्तत्राधिकारवान् ॥ ३२॥

तस्मात्सर्वप्रयत्नेन वैदिको वेदमाश्रयेत् ।
धर्मेण सहितं ज्ञानं परं ब्रह्म प्रकाशयेत् ॥ ३३॥

सर्वैषणाः परित्यज्य मामेव शरणं गताः ।
सर्वभूतदयावन्तो मानाहङ्कारवर्जिताः ॥ ३४॥

मच्चित्ता मद्गतप्राणा मत्स्थानकथने रताः ।
संन्यासिनो वनस्थाश्च गृहस्था ब्रह्मचारिणः ॥ ३५॥

उपासन्ते सदा भक्त्या योगमैश्वरसञ्ज्ञितम् ।
तेषां नित्याभियुक्तानामहमज्ञानजं तमः ॥ ३६॥

ज्ञानसूर्यप्रकाशेन नाशयामि न संशयः ।
इत्थं वैदिकपूजायाः प्रथमाया नगाधिप ॥ ३७॥

स्वरूपमुक्तं सङ्क्षेपाद्द्वितीयाया अथो ब्रुवे ।
मूर्तौ वा स्थण्डिले वापि तथा सूर्येन्दुमण्डले ॥ ३८॥

जलेऽथवा बाणलिङ्गे यन्त्रे वापि महापटे ।
तथा श्रीहृदयाम्भोजे ध्यात्वा देवीं परात्पराम् ॥ ३९॥

सगुणां करुणापूर्णां तरुणीमरुणारुणाम् ।
सौन्दर्यसारसीमान्तां सर्वावयवसुन्दराम् ॥ ४०॥

शृङ्गाररससम्पूर्णां सदा भक्तार्तिकातराम् ।
प्रसादसुमुखीमम्बां चन्द्रखण्डाशिखण्डिनीम् ॥ ४१॥

पाशाङ्कुशवराभीतिधरामानन्दरूपिणीम् ।
पूजयेदुपचारैश्च यथावित्तानुसारतः ॥ ४२॥

यावदान्तरपूजायामधिकारो भवेन्न हि ।
तावद्बाह्यामिमां पूजां श्रयेज्जाते तु तां त्यजेत् ॥ ४३॥

आभ्यन्तरा तु या पूजा सा तु संविल्लयः स्मृतः ।
संविदेवपरं रूपमुपाधिरहितं मम ॥ ४४॥

अतः संविदि मद्रूपे चेतः स्थाप्यं निराश्रयम् ।
संविद्रूपातिरिक्तं तु मिथ्या मायामयं जगत् ॥ ४५॥

अतः संसारनाशाय साक्षिणीमात्मरूपिणीम् ।
भावयन्निर्मनस्केन योगयुक्तेन चेतसा ॥ ४६॥

अतःपरं बाह्यपूजाविस्तारः कथ्यते मया ।
सावधानेन मनसा शृणु पर्वतसत्तम ॥ ४७॥

   ॥ इति श्रीदेवीभागवते देवीगीतायां अष्टमोऽध्यायः ॥



                अथ नवमोऽध्यायः ॥

श्रीदेव्युवाच -
प्रातरुत्थाय शिरसि संस्मरेत्पद्ममुज्ज्वलम् ।
कर्पूराभं स्मरेत्तत्र श्रीगुरुं निजरूपिणम् ॥ १॥

सुप्रसन्नं लसद्भूषाभूषितं शक्तिसंयुतम् ।
नमस्कृत्य ततो देवीं कुण्डलीं संस्मरेद्बुधः ॥ २॥

प्रकाशमानां प्रथमे प्रयाणे
        प्रतिप्रयाणेऽप्यमृतायमानाम् ।
अन्तःपदव्यामनुसञ्चरन्ती-
        मानन्दरूपामबलां प्रपद्ये ॥ ३॥

ध्यात्वैवं तच्छिखामध्ये सच्चिदानन्दरूपिणीम् ।
मां ध्यायेदथ शौचादिक्रियाः सर्वाः समापयेत् ॥ ४॥

अग्निहोत्रं ततो हुत्वा मत्प्रीत्यर्थं द्विजोत्तमः ।
होमान्ते स्वासने स्थित्वा पूजासङ्कल्पमाचरेत् ॥ ५॥

भूतशुद्धिं पुरा कृत्वा मातृकान्यासमेव च ।
हृल्लेखामातृकान्यासं नित्यमेव समाचरेत् ॥ ६॥

मूलाधारे हकारं च हृदये च रकारकम् ।
भ्रूमध्ये तद्वदीकारं ह्रीङ्कारं मस्तके न्यसेत् ॥ ७॥

तत्तन्मन्त्रोदितानन्यान्न्यासान्सर्वान्समाचरेत् ।
कल्पयेत्स्वात्मनो देहे पीठं धर्मादिभिः पुनः ॥ ८॥

ततो ध्यायेन्महादेवीं प्राणायामैर्विजृम्भिते ।
हृदम्भोजे मम स्थाने पञ्चप्रेतासने बुधः ॥ ९॥

ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः ।
एते पञ्च महाप्रेताः पादमूले मम स्थिताः ॥ १०॥

पञ्चभूतात्मका ह्येते पञ्चावस्थात्मका अपि ।
अहं त्वव्यक्तचिद्रूपा तदतीताऽस्मि सर्वथा ॥ ११॥

ततो विष्टरतां याताः शक्तितन्त्रेषु सर्वदा ।
ध्यात्वैवं मानसैर्भोगैः पूजयेन्मां जपेदपि ॥ १२॥

जपं समर्प्य श्रीदेव्यै ततोऽर्घ्यस्थापनं चरेत् ।
पात्रासादनकं कृत्वा पूजाद्रव्याणि शोधयेत् ॥ १३॥

जलेन तेन मनुना चास्त्रमन्त्रेण देशिकः ।
दिग्बन्धं च पुरा कृत्वा गुरून्नत्वा ततः परम् ॥ १४॥

तदनुज्ञां समादाय बाह्यपीठे ततः परम् ।
हृदिस्थां भावितां मूर्तिं मम दिव्यां मनोहराम् ॥ १५॥

आवाहयेत्ततः पीठे प्राणस्थापनविद्यया ।
आसनावाहने चार्घ्यं पाद्याद्याचमनं तथा ॥ १६॥

स्नानं वासोद्वयं चैव भूषणानि च सर्वशः ।
गन्धपुष्पं यथायोग्यं दत्त्वा देव्यै स्वभक्तितः ॥ १७॥

यन्त्रस्थानामावृतीनां पूजनं सम्यगाचरेत् ।
प्रतिवारमशक्तानां शुक्रवारो नियम्यते ॥ १८॥

मूलदेवीप्रभारूपाः स्मर्तव्या अङ्गदेवताः ।
तत्प्रभापटलव्याप्तं त्रैलोक्यं च विचिन्तयेत् ॥ १९॥

पुनरावृत्तिसहितां मूलदेवीं च पूजयेत् ।
गन्धादिभिः सुगन्धैस्तु तथा पुष्पैः सुवासितैः ॥ २०॥

नैवेद्यैस्तर्पणैश्चैव ताम्बूलैर्दक्षिणादिभिः ।
तोषयेन्मां त्वत्कृतेन नाम्नां साहस्रकेण च ॥ २१॥

कवचेन च सूक्तेनाहं रुद्रेभिरिति प्रभो ।
देव्यथर्वशिरोमन्त्रैर्हृल्लेखोपनिषद्भवैः ॥ २२॥

महाविद्यामहामन्त्रैस्तोषयेन्मां मुहुर्मुहुः ।
क्षमापयेज्जगद्धात्रीं प्रेमार्द्रहृदयो नरः ॥ २३॥

पुलकाङ्कितसर्वाङ्गैर्बाल्यरुद्धाक्षिनिःस्वनः ।
नृत्यगीतादिघोषेण तोषयेन्मां मुहुर्मुहुः ॥ २४॥

वेदपारायणैश्चैव पुराणैः सकलैरपि ।
प्रतिपाद्या यतोऽहं वै तस्मात्तैस्तोषयेत्तु माम् ॥ २५॥

निज सर्वस्वमपि मे सदेहं नित्यशोऽर्पयेत् ।
नित्यहोमं ततः कुर्याद्ब्राह्मणांश्च सुवासिनीः ॥ २६॥

बटुकान्पामराननन्यान्देवीबुद्ध्या तु भोजयेत् ।
नत्वा पुनः स्वहृदये व्युत्क्रमेण विसर्जयेत् ॥ २७॥

सर्वं हृल्लेखया कुर्यात्पूजनं मम सुव्रत ।
हृल्लेखा सर्वमन्त्राणां नायिका परमा स्मृता ॥ २८ ॥

हृल्लेखादर्पणे नित्यमहं तु प्रतिबिम्बिता ।
तस्माद्‍हृल्लेखया दत्तं सर्वमन्त्रैः समर्पितम् ॥ २९॥

गुरुं सम्पूज्य भृषाद्यैः कृतकृत्यत्वमावहेत् ।
य एवं पूजयेद्देवीं श्रीमद्भुवनसुन्दरीम् ॥ ३०॥

न तस्य दुर्लभं किञ्चित्कदाव्हित्क्वचिदस्ति हि ।
देहान्ते तु मणिद्वीपं माम यात्येव सर्वथा ॥ ३१॥

ज्ञेयो देवीस्वरूपोऽसौ देवा नित्यं नमन्ति तम् ।
इति ते कथितं राजन्महादेव्याः प्रपूजनम् ॥ ३२॥

विमृश्यैतदशेषेणाप्यधिकारानुरूपतः ।
कुरु मे पूजनं तेन कृतार्थस्त्वं भविष्यसि ॥ ३३॥

इदं तु गीताशास्त्रं मे नाशिष्याय वदेत्क्वचित् ।
नाभक्ताय प्रदातव्यं न धूर्ताय च दुर्हृदे ॥ ३४॥

एतत्प्रकाशनं मातुरुद्धाटनमुरोजयोः ।
तस्मादवश्यं यत्नेन गोपनीयमिदं सदा ॥ ३५॥

देयं भक्ताय शिष्याय ज्येष्ठपुत्राय चैव हि ।
सुशीलाय सुवेषाय देवीभक्तियुताय च ॥ ३६॥

श्राद्धकाले पठेदेतद् ब्राह्मणानां समीपतः ।
तृप्तास्तत्पितरः सर्वे प्रयान्ति परमं पदम् ॥ ३७॥

व्यास उवाच -
इत्युक्त्वा सा भगवती तत्रैवान्तरधीयत ।
देवाश्च मुदिताः सर्वे देवीदर्शनतोऽभवन् ॥ ३८॥

तता हिमालये जज्ञे देवी हैमवती तु सा ।
या गौरीति प्रसिद्धासीद्दत्ता सा शङ्कराय च ॥ ३९॥

ततः स्कन्दः समुद्भूतस्तारकस्तेन पातितः ।
समुद्रमन्थने पूर्वं रत्नान्यासुर्नराधिप ॥ ४०॥

तत्र देवैस्तुता देवी लक्ष्मीप्राप्त्यर्थमादरात् ।
तेषामनुग्रहार्थाय निर्गता तु रमा ततः ॥ ४१॥

वैकुण्ठाय सुरैर्दत्ता तेन तस्य शमाभवत् ।
इति ते कथितं राजन्देवीमाहात्म्यमुत्तमम् ॥ ४२॥

गौरीलक्ष्म्योः समुद्भूतिविषयं सर्वकामदम् ।
न वाच्यं त्वेतदन्यस्मै रहस्यं कथितं यतः ॥ ४३॥

गीता रहस्यभूतेयं गोपनीया प्रयत्नतः ।
सर्वमुक्तं समासेन यत्पृष्टं तत्वयानघ ।
पवित्रं पावनं दिव्यं किं भूयः श्रोतुमिच्छसि ॥ ४४ ॥

  ॥इति श्रीदेवीभागवते देवीगीतायां नवमोऽध्यायः ॥

           ॥ इति श्रीमद्देवीगीता समाप्ता॥
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Thank You My Son


Many People often leave the world without thanking those who deserve it.

One of the fundamentals of any religion is gratitude.

Thirukkural says,

எந்நன்றி கொன்றார்க்கும் உய்வுண்டாம் உய்வில்லை
செய்ந்நன்றி கொன்ற மகற்கு.

எந்நன்றி கொன்றார்க்கும் உய்வு உண்டாம் – பெரிய அறங்களைச் சிதைத்தார்க்கும் பாவத்தின் நீங்கும் வாயில் உண்டாம்; செய்ந்நன்றி கொன்ற மகற்கு உய்வு இல்லை – ஒருவன் செய்த நன்றியைச் சிதைத்த மகனுக்கு அஃது இல்லை. (பெரிய அறங்களைச் சிதைத்தலாவது, ஆன்முலை அறுத்தலும், மகளிர் கருவினைச் சிதைத்தலும், பார்ப்பார்த்தப்புதலும் (புறநா.34) முதலிய பாதகங்களைச் செய்தல். இதனால் செய்ந்நன்றி கோறலின் கொடுமை கூறப்பட்டது.).

There is no salvation for those who forget  Gratitude.

Here I do not take the meaning of Parimel Azhakar for the word ‘Makarkku’ meaning son, but the meaning people.

Often in Life we do not adequately thank people.

It is a slur on the Soul.

I am not very demonstrative in showing my emotions, even to my children.

I am of the view that love for the others would be felt by those who are loved .

They need not be vocalized.

But I belong to old school where the term Love was not even uttered in relationships and they were/are a part of the Being.

My father was the least emotional Man I have come across.

He would never express himself.

But Psychologists would say repressed emotions might lead to stress.

But my father was never stressed.

When my paternal grandfather died , his body was lying, my father was sitting an as Easy chair displaying no emotion.

I was around 12 or 13 then.

I remember asking him as to why he was not crying as others, he  replied if some one would guarantee that his father would come back alive , he would definitely cry!

When my mother died, with whom my father has lived for over 50 years, he just woke me up at the dead of the night, told me’

‘Your mother just died, you go to sleep and we shall see in the morning!

But , after the death of my mother, my father who weighed at 130 Kg.came down to 65 in a matter of six months.

During this period he  never spoke a word about my mother.

Probably I belong to those people who never exhibit emotions.

My Daughter in law says that I am the most  unromantic person she has ever seen!

Many of my friends say that I am cold.

Excepting to those whom I am close with.

Notwithstanding this, it is time I record my sentiments, though my son would say sentiments are non sense.

But isn’t Life all about all sentiments?

I may not be expressive but I know that sentiments make one live through the Life.

My son is very sensitive and never expresses himself.

He is more rational, according to him.

But behind this veneer I can detect the undercurrent of affection, love.

He is close to the family, that’s all.

And we are close as Friends.

He has been  taking responsibility of the Family from the time he was 17.

He never interfered.

He let me do things my way, despite some objections by him,

He has made my retired life pleasant by enabling me do things I wanted to do but could not during my working days.

He never lets me worry about anything.

Doing research in Hinduism.

The comfort he gives me gives me time and vigor to do what I want to do.

I have never appreciated him because I believe, as the Sastras say,never praise your children, point out their faults’

Parenting is not for popularity .

It is for their welfare.

I wish I could have done more for my son.

I could not.

I am sorry.

I have never expressed my appreciation of him, though I am proud of him.

As I near my death, I am running 65 years, I would not like to depart without saying how much I thank him and love him.

Thank you Anand, my son.

Wish I had been as good a Father as you have been /are a son!

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Corruption

SUN TV Network To Be Closed 2 G Scam Aircell Maxis Fallout


While Karunanidhi has become a Super Judge and  been picking up mathematical holes in Jayalalithaa Assets case, forgetting the 2 G Scam, involving 1766.45 billion (US$28 billion)g his daughter, his A.Raja and  the others, the Home Ministry of India is contemplating not to renew the licence to SUN TV Network for its involvement in the 2 G Spectrum scam.

SUN Network Logo.jpg

SUN Network Logo.

For threadbare expose of  of the spectrum scam, including Radia, Kanimozhi Jaffer Sait Tapes,PMO Documents please check under Corruption, Radia Tapes.

I stopped writing on the scams as I was fed up.

I am posting this lest Karunanidhi and Co may not feel people have forgotten it .

Let him not talk of Morality .

New Delhi: The Union Home Ministry may not grant licence to Kalanithi Maran-promoted Sun TV Network’s group companies for alleged involvement of its owners in 2G spectrum scam and Aircel Maxis cases before various courts and investigating agencies.

The stand is likely to be communicated to the Information and Broadcasting Ministry as Union Information and Broadcasting Minister Arun Jaitley had written a letter to Home MinisterRajnath Singh on the issue, official sources said in New Delhi.

The company operates 45 radio channels under the brand name Suryan FM in Tamil Nadu and Red FM in rest of the country.

The Home Ministry said the company and its owners were allegedly involved in 2G scam, alleged bungling in Aircel-Maxis deal as well as running an “illegal” connections of telephones used for uploading their content, the sources said.

The company of Kalanithi, who is the brother of former union minister Dayanidhi Maran, had sought renewal of licence of its radio channels from one phase to another.

Under the switchover of phase, the company could operate more channels in the same bandwidth.’

News Source.

http://www.firstpost.com/business/2g-scam-fallout-home-ministry-may-not-give-licence-sun-tv-network-2247026.html

http://en.wikipedia.org/wiki/2G_spectrum_scam

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Indian Influence in Souh East Asia.jpg
Hinduism

Rama Empire Reply To Critics On Map Sanatana Dharma Dates


I published an article on Rama’s Empire, showing the territories held by Rama.

The map was based on the references in the Ramayana of Valmiki,the descriptions of the Geography of Valimiki, the reference to the Kings who attended Sita’s Swayamwara,The descrition valimki provides while the Horse , during the Aswamedha Yaga Rama performed after His return to Ayodhya, the directions provided by Sugreeva to his Vanara ,Monkey army when they were searching for Sita , the details found in Raghu Vamsa of Kalidasa and ancient Tamil Literature.

There have been comments about the content in the post.

Hanuman Chanting Rama's Name.Image.jpg

Hanuman Chanting Rama’s Name

That

1.The landmass shown in the Map, hows  relatively modern locations like the Suez canal.

My answer is that the reference to the areas won by Rama were cross checked for their modern names , correlated with the descriptions found in Valmiki Ramayan;then the Map was prepared taking the current names for these ancient places.

This has been done to enable the reader to understand the map.

Another point is that the ancient landmass was different from what we see to-day .

Landmass has changed.

There were super continents like Lemuria,Atlantis.

Some evidence of their existence has become available.

Research is on.

Meanwhile evidence unearthed in Arikkamedu,Tamil Nadu/Pondicherry and the epigraphs of the Thirukoilur TamilNadu speak of Kings from Tamil Nadu having links with Sanatana Dharma.

Early Tamil Sangam woks speak of Rama and Krishna and Silappadikaram mentions that the Yadavas were present in Madurai,Tamil Nadu.

Krishna and Arjuna visited The Dravida Desa, South India.

Both of them married Princesses from the south.

While Krishna had a daughter through the Pandyan Princess , got her married to Pandya Prince, Arjuna had a son Babruvahana.

Balarama visited south and worshiped Lord Subrahmanya.

And Lord Krishna attended Tamil Sangam.

Please Check my posts on each these.

All these have been cross verified by archaeology, epigraph,Astronomy.

It would be erroneous to dismiss the mass of evidence because we yet to recover all the artifacts.

Remeber.

River Saraswati has been identified,Dwaraka excavated.

It takes time to unearth by Indian Scholars.

There is no Dhanushkodi in Souh Now.

Only traces remain.

I have visited the place when I was a child.

Can I deny Dhanushkodi now?

Hence the empire of Rama is true, possible and probable, taking into consideration all the facts mentioned above.

2.Rama lived in Treta Yuga.

No doubt about this.

Treta Yuga is thousands of years ago.

The present date of Ramayana around 5000 BC is not accurate for the following reason.

Astronomical dating is done by verifying the Planetary position by taking reference to the Horoscope of Rama, Sita and Ravana apart from the eclipses mentioned in the Ramayana.

The problem is that Astronomical events keep on occurring at regular intervals.

So a planetary position or an eclipse is not unique.

What date do we take?

Now we are taking the latest for reckoning, that’s all.

Here comes the concept of Circular Time.

According to Hinduism Time is not Linear, that is it is not flowing in one direction.

It is circular.

The Purana state  that Agastya moved towards the South twice .

Once when Lord Shiva ordered him to move over to South to stabilize the earth, when the North end came down, South rose because of overcrowding by people who came to witness Shiva’s wedding with Uma.


( These two events have happened at different periods, not atzone instance.
He moved again to South to tame the Vindhya mountain.

Now let us look the calculation of Time .

There are Four Yugas and they repeat themselves.

Brahma, the Creator begins Creation at the beginning of each Yuga which will be dissolved at the end of one Chatur Yuga

Kali Yuga                                4,32000 Years

Dwpara Yuga  4,32,000*2= 8,64,000

Tretha Yuga    4,32,000*3=1296000

Satya Yuga        4,32,000*4=1728000

Total                                         4820000 Years One Chatur Yuga

One Manvantara is 306.72 million Years.

Life in the universe is created and destroyed once every 4.1 to 8.2 billion years, which is one full day (day and night) for Brahma. The lifetime of a Brahma is believed to be 311 trillion and 40 billion years-Hindu Cosmology.

‘Eighty million years ago, India was approximately 6400 km (3968 miles) south of the Eurasian plate. Separating the two was the Tethys Sea. The Indo-Australian tectonic plate – containing the continent of Australia, the Indian subcontinent, and surrounding ocean – was pushed northward by the convection currents generated in the inner mantle. For millions of years, India made its way across the sea toward the Eurasian plate. As India approached Asia, around 40 million years ago, the Tethys Sea began to shrink and its seabed slowly pushed upwards. The Tethys Sea disappeared completely around 20 million years ago and sediments rising from its seabed formed a mountain range. When India and Tibet collided, instead of descending with the plate, the relatively light sedimentary and metamorphic rock that makes up the subcontinent of India pushed against Tibet, forcing it upwards, and created a massive mountain fold. The Himalayas.’

Proof from the position of Agastya Star,Canopus.

Canopus is associated with the sageAgastya, one of the ancient rishis (the others are associated with the stars of the Big Dipper). Agastya, the star, is said to be the ‘cleanser of waters’ and its rising coincides with the calming of the waters of the Indian Ocean. It is considered the son of Pulasthya, son of Brahma.

Canopus is 310 Light Years away from the Earth.

‘Agastya, is the author of 25 hymns (nos 166 to 190) of the first ‘mandala’ of the Rigveda.
2. Canopus, the second brightest star in the night sky, is called Agastya in India.
3. This star is close to the ecliptic south pole, having an ecliptic latitude of –76°.
4. As the celestial poles go round the ecliptic poles due to the phenomenon of precession of the earth’s axis of rotation, this star becomes visible from different latitudes on the globe at different times. If we assume that for a star to be visible at a place its altitude at the meridian passage should be at least 5°, then calculations give the visibility curve for Agastya (Canopus) as follows.
5. Agastya was not visible from any part of India before 10,000 BC.
6. First it became visible at Kanyakumari around that epoch. Thereafter, as it was brought more and more northwards by precession, it became visible at various places in India.
7. It became visible in the east coast (in the present Chennai region) in 8500 BC, and in the present day Hyderabad in 7200 BC, in the Vindhya region in 5200 BC, at Delhi in 3100 BC.
8. At present it is visible from most parts of India for longer or shorter durations. This cycle will repeat after every 25,765 years. It is thus clear that around 5000 BC, the star Agastya was visible from the south of the Vindhyas, but not from the north of it.
9. If sage Agastya was the first to cross the Vindhyas from the north, he would have been the first northerner to see the star. Hence the star has been named after him, just as the Magellanic clouds in the southern sky are named after the navigator Magellan, who first saw them as he sailed southwards.
10. This fixes an epoch of 5000 BC for sage Agastya. This date is based on the assumption that for a star to be visible its meridian altitude has to be at least 5°.
11. If we make 8° meridian altitude as the criterion for visibility, the date of Agastya would be shifted to about 4000 BC. The dates 5000 and 4000 BC should therefore bracket the probable epoch of Agastya crossing the Vindhyan mountains.

Hindu Puranas state that the south Pole came up because of over crowding in the Himalayas because people has rushed in to witness the wedding of Lord Shiva with Parvati and to set the earth’s balance aright Shiva ordered Agastya to go to South and he did so.

Now the tectonic plate movement of the Himalayas confirm this by observing that

” The Indo-Australian tectonic plate – containing the continent of Australia, the Indian subcontinent, and surrounding ocean – was pushed northward by the convection currents generated in the inner mantle. For millions of years, India made its way across the sea toward the Eurasian plate. As India approached Asia, around 40 million years ago, the Tethys Sea began to shrink and its seabed slowly pushed upwards. The Tethys Sea disappeared completely around 20 million years ago and sediments rising from its seabed formed a mountain range. When India and Tibet collided, instead of descending with the plate, the relatively light sedimentary and metamorphic rock that makes up the subcontinent of India pushed against Tibet, forcing it upwards, and created a massive mountain fold.”

Hence Agastya left for the South around 40 Million years ago to balance the earth.

Please read my Post  Canopus Agastya validates Sanatana Dharma.”

Above is an except from My Post

 https://ramanan50.wordpress.com/2015/03/22/shiva-uma-wedding-agastya-to-south-40-million-years-tectonics-proof/

So the Treata Yuga period is validated.

The Astronomical events which we are using to date Ramayana happened in Treta Yuga, as celestial events take place regularly, as well.

The land mass as I have shown is correct for the reasons mentioned in answering critics in point number 1 .

And that Rama lived in Treta Yuga and both the observations are correct.

Kindly read my posts on Agastya Date, Ramayana Date, Mahabharata date,Dating tools and more posts filed under Hinduism.

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Hinduism

Chaurasia Brahmins 84 Or 84,000 Families


In Hindu system of community classification of ancient times,the communities were grouped together based on the their location,number of families in a group,the chosen profession ,or the deeds done by them.

Pandit Hariprasad Chaurasia.Image.jpg

Pandit Hariprasad Chaurasia.

Also if some groups performed some specific Yagnyas, among Brahmins, they were designated as such, for example, Vajpayee, those who have preformed and specialists in performing the Vajapeya Yaga.

Among the Brahmins in the South, there are Asta Sahasram, (Eight Thousand families), Vadama(those who lived on the north bank of River Kaveri), Vaathima, who speialised in Purohitham.

In the North we have many communities of Brahmins on similar lines.

The Chaurasia Community is one which is based on the number of families belonging to this clan.

They are reported to be 84,000 in number.

HAURASIA word originated from ancient INDIAN Vedas which basically refers a Brahmin community in INDIA, CHAURASIA word inherits from a vedic word ‘chaturashiitah’ which refers eighty four in sansakrita . Since ancient INDIA, according to the Hindu mythology it is believed there are eighty four thousands Yonis(breeds, Types) of Gods existing in this universe. Every species which exist on Earth belong to a particular Yoni . At later stage and for easy pronunciation it transformed as ‘Chaurasia’ (A Hindi equivalent also refers eighty four).

* Yoni is a term for female Genital Organ in Sanskrit.

The Puranas state that, while describing the evolution of beings on the Earth, there are 84 Lakhs different Yonis and their derivatives among the Humans.(Yoni Beda)

Hence I am of the opinion  that 84,000 families of Chaurasias may be off the mark, considering the limited Brahmin families in ancient India(this is so even today)

This could be 84 or at the most 8000.

Readers may send in their views.

Chaurasia community belongs to the following Gotras

  • Kashyapa
  • Bharadwaj
  • Shandilya
  • Rishi
  • Brahmachari
  • Gaurhar
  • Chaurasia
  • Sharma
  • Barai
  • Tamoli
  • Bhatia
  • Bhagat
  • Chaurishi
  • Chaudhari
  • Modi
  • Rasela
  • Rajdheer

Sub castes

Following are the synonyms of Chaurasia surname by regional preferences:

  • Chaurasia (Belarampur, patti, pratapgarh) (U.P.)and Nepal.
  • Chaurasia (Throughout India)
  • Chourasia (Parts of North East India)
  • Chaurishi (Parts of North India)
  • Chaurasiya ( In Terai area of Nepal)
  • Sharma (Throughout India)
  • Jaiswal (North India)and Nepal too.
  • Bhardwaj (Throughout India)
  • Kashyap (North India)
  • Nag (North/East India)
  • Bhagat (North/east India) & in Nepal too.
  • Bari (Central/western India)
  • Barai (West Bihar/East UP)& in Nepal too.
  • Tamoli (West Bihar/East UP)
  • Rishi (Central India)
  • Brahmachari(North India)
  • Gaurhar (North India)
  • Modi (North India)
  • Raut (Bihar Madhubani)and Nepal too
  • Rai (Bihar Madhubani)
  • Munshi (Dhanbad Jharkhand)
  • Rasela (Central India)
  • Tiwari (Bihar Begusarai area)

Reference and Citation.

https://m.facebook.com/notes/chaurasia-brahmin/a-to-z-of-chaurasias-complete-history/225156294165011/

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Hinduism

Origin of Thamboola Auspicious Gift Hinduism


It is customary for Indian households to offer Gift to visitors.

Mandatory are the Kumkum(Vermillion) and Thamboola.

The Kumkum is a sign of wealth and prosperity and it represents Goddess Mahaslakshmi, called as Sri.

Thamboolam.Image.jpg Thamboolam.

The significance of offering Kumkum is the wishes of the house holder that the visitor may be blessed with Prosperity.

Thamboola has three elements.

Coconut signifies the Blessings of the Trimurthis, Brahma, Vishnu and Rudra, represented as the three marks in the Coconut.

The areca nut iss attributed to Brahma, the Tambool (betel) leaf to Vishnu and lime to Mahesh.i

Lime is offered along with these in Hindu marriages after Food.

At the practical level, this mixture, when taken after food is good for digestion.

The Legend of Thamboola.

Mohini distributed Amrut (ambrosia) amongst various gods. The urn with the remaining of the Amrut was kept near Indra’s elephant « Nagraja ». Growing inside the urn was a strange creeping plant and the gods became ecstatic. Vishnu ordered Dhanvantari to examine the plant. He thus discovered its stimulating quality. From then on, Vishnu began to offer its leaves, as a gesture of love and affection. Since, it is said , that the betel trine was born. It began to be associated with the Brahma-Vishnu-Mahesh Trinity. The areca nut was attributed to Brahma, the Tambool (betel) leaf to Vishnu and lime to Mahesh.

According to another legend, after the Pandavas’ victory at Hastinapur, they began to have a fervent desire for Tambool. A messenger was urgently sent to the underground abode of the Queen of the snakes. The Queen, only too happy to oblige, cut the extreme phalange of her little finger and sent it to the Pandavas. The phalange was planted with great ceremony and soon the Betel plant grew out of the phalange. The creeper is since then referred to as « Nagveli » the snake plant. The ceremony of the leaves commemorates this origin and the Barais offer prayers to the God of snakes on the occasion.

Another version.

Once all dev gans (Devtas, Gods) assembled on Earth at a place called ‘Naumi Sharayan’ to perform some auspicious ceremony, and while they were approaching back to ‘Bakunthya Dham’ (Heaven) they all started feeling thirsty due to extreme heat on earth when a particular community came forward and quenched their thirst by serving them Beatle leaves .Impressed by their hospitality, the Devtas not only blessed them but also honoured them by gifting the title chaturashiitah i.e. ‘CHAURASIA’ . According to the Baudhâyanas’rauta-sûtra CHAURASIA’s belong to Kashyapa, Some believe that they belong to [Bharadvâja],So there are many beliefs about Gotras .

In recent days people of this community are employed in a variety of occupations (some also refers themselves as ‘Vaishya’ i.e. traders,since becoming followers of Vallabhacharya ji, adopting Vaishanavism nearly 300 years ago.) and their religious traditions and culture are becoming less of a factor in daily life.

Details of Chaurasia Brahmins follows.

Citation.

https://m.facebook.com/notes/chaurasia-brahmin/a-to-z-of-chaurasias-complete-history/225156294165011/

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Hinduism

Tamil Connection To Cameroon Central Africa


When  posted an article that World’s Oldest Temple built by Brahmins, in Gobekli Tepe,Turkey, there were criticisms that the site was 11000 Years old and hence my claim that it was built by Indians is wrong as the Ramayana is s on Sanatna Dharma spread dated only around 5000 BC.

Flag of Cameroon.Image.png Flag of Cameroon.

I replied through my post My Posts On Sanatana Dharma Spread Reply to Critics.

I have been trying to validate the archaeology Astronomy, Cultural and Linguistic similarities, references in the Indian Legends, Puranas, Ithihasa, Ancient  and local refernces and Sanskrit /Tamil Literature

I had posted articles on the existence of Tamils in the Paleolithic Age  and we have Gondwana ,Lemuria to contend with.

One more curious fact I have found is that while the History  of  Arabia is totally not available for the period preceding Prophet, I have a post on this, the  details of ancient African Religion and languages have been brushed aside by a statement that the ancient Africans were barbaric and there were only dialects and no civilization.

I do not subscribe to this view.

Now here is the evidence , based on Linguistics, that the present   a tribe of Cameroon, one among the 220, uses a Dialect that is a mixture of deformed as well as chaste Tamil!

They use even the current Tamil words in vogue.

Please watch the Video.

The statements in the Video are true excepting the explanation for the word Gramam as Gramam is a Sanskrit word and does not have connotation as explained the Video.

 

Cameroon /ˌkæməˈrn/, officially the Republic of Cameroon (French: République du Cameroun), (German: Republik Kamerun), is a country in Central Africa. It is bordered by Nigeria to the west; Chad to the northeast; the Central African Republic to the east; and Equatorial Guinea, Gabon, and the Republic of the Congo to the south. Cameroon’s coastline lies on the Bight of Bonny, part of the Gulf of Guinea and the Atlantic Ocean. The country is often referred to as “Africa in miniature” for its geological and cultural diversity. Natural features include beaches, deserts, mountains, rainforests, and savannas. The highest point is Mount Cameroon in the southwest, and the largest cities are Douala, Yaoundé, and Garoua. Cameroon is home to over 200 different linguistic groups. The country is well known for its native styles of music, particularly makossa andbikutsi, and for its successful national football team. French and English are the official languages. After independence, the newly united nation joined the Commonwealth of Nations, although the vast majority of its territories had previously been a German colony and, after World War I, a French mandate.(wiki)

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Hinduism

My Posts On Sanatana Dharma Spread Reply To Crticis


I have been publishing articles on Sanatna Dharma, also called Hinduism, trying to validate with the help of available Archaeological evidence,Astronomy,Etymology.Cultural Language similarity,references in Indian and foreign literature and Architectural similarities if not identities.

For my post ‘World’s Oldest Temple, Gobekli Tepe,built By Brahmins, I have received a lot  adverse comments, though they were out numbered by  positive comments.

Bhimbetka rock painting .jpg

Bhimbetka rock painting showing man riding on horse.30,000 Years old. “Bhimbetka rock paintng1”. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Bhimbetka_rock_paintng1.jpg#/media/File:Bhimbetka_rock_paintng1.jpg

The Major thrust of the adverse comments are.

1.The facts I have quoted are not scientific.

2.The Gobekli site is 11000 Years old and since the Ramayana is dated around 5114!

And the archaeological investigation is not complete.

Hence, what I have written, as one reader put it, making it up.

3.The dating is wrong and people will accept only Carbon dating and scientific dating methods.

My clarification.

‘The facts I have quoted are not scientific’.

I have  and am providing sources for every single article I write from reliable sources.

In some cases I draw inferences by linking various elements,like the archaeological findings,Astronomical events, Etymology, Cultural behavior,Language and architectural affinity.

So they stand as a theory till such time some additional evidence comes along.

But till new evidence comes along my theory is an improvement on the  existing data.

And is more  accurate than the existing ones.

History is the process of trying to reconstruct events by cross referencing, linking various elements as mentioned above.

I do not indulge in misinformation as it is the prerogative of the West.

I do not put on my Blinkers when an Indian source presents itself and refuse to accept it because it is not by a Western Scholar(?)

‘The Gobekli site is 11000 Years old and since the Ramayana is dated around only that period.’

And the archaeological investigation is not complete.

Hence, what I have written, as one reader put it, making it up.”

True that the Gobelki is 11000 years old and Ramayana is dated around 5000 BC.

Rig Veda is also dated at 5000 BC.

Both the dates were by the Western scholars.

Are they assigning Rig Veda and Ramayana the same date?

What about Mahabharata?

 EXACT DATE OF MAHABHARAT WAR
16TH OCTOBER 5561 YEAR B.C.

Does it mean That Ramayana took place just 500 Years before Mahabharata?

We have references to Ramayana and Mahabharata  in Sanskrit Texts and Tamil.

Both these languages are so old it is impossible to date them accurately within the time frame as we know of..

I am providing excerpts on India in Paleolithic age.9Material provided thowards the close of the Post)

People have lived in India 50,000 -75000 Years ago.

I have articles on the age of Tamil Sangam Vedas Puranas and the Temples of India.

So it is possible that the Events in the Puranas have happened earlier than Gobekli Tepe and there are strong possibilities that Sanatana Dharma spread there .

I have provided more evidence that Tamils/Sanatana Dharma was the root for Mayas, Aztecs,Sumerian, Minoan.

People may  check the relevant posts.

On the fact that the archaeological  is incomplete, what is wrong in providing links to the references  found in Indian texts to arrive at a conclusion?

One does not expect a Westerner to know of these references from India.

What is wrong in providing this to enhance knowledge?

While these archaeological  evidence is available on the web, the specific information on Indian references is not for it requires knowledge of ancient Indian Texts exposure to Modern dating technic.

DNA evidence leads to Madurai.

Carbon dating is ideal.

The issue in Carbon dating is,

If you are verifying a vessel, it can date only the material and does not tell you the date when the artifact was made.

In Astronomy also the astronomical events repeat themselves over and over.

So which one do we take reference to?

Hence my attempt has been to synthesize all the elements and provide a theory for people to work on.

I do not manufacture history like the west.

I trust Indian and western sources with skepticism, check them and formulate my view.

“The history of India begins with evidence of human activity of Anatomically modern humans, as long as 75,000 years ago, or with earlier hominids including Homo erectus from about 500,000 years ago.[..

Isolated remains of Homo erectus in Hathnora in the Narmada Valley in central India indicate that India might have been inhabited since at least the Middle Pleistocene era, somewhere between 500,000 and 200,000 years ago.[20][21] Tools crafted by proto-humans that have been dated back two million years have been discovered in the northwestern part of the subcontinent.[22][23] The ancient history of the region includes some of South Asia’s oldest settlements[24] and some of its major civilisations.[25][26] The earliest archaeological site in the subcontinent is the palaeolithic hominid site in the Soan River valley.[27] Soanian sites are found in the Sivalik region across what are now India, Pakistan, and Nepal.[28]

The Mesolithic period in the Indian subcontinent was followed by the Neolithic period, when more extensive settlement of the subcontinent occurred after the end of the last Ice Age approximately 12,000 years ago. The first confirmed semipermanent settlements appeared 9,000 years ago in the Bhimbetka rock shelters in modern Madhya Pradesh, India. Early Neolithic culture in South Asia is represented by theBhirrana findings (7500 BCE) in Haryana, India & Mehrgarh findings (7000–9000 BCE) in Balochistan, Pakistan.[29][30][31]

Traces of a Neolithic culture have been alleged to be submerged in the Gulf of Khambat in India, radiocarbon dated to 7500 BCE.[32]However, the one dredged piece of wood in question was found in an area of strong ocean currents. Neolithic agriculture cultures sprang up in the Indus Valley region around 5000 BCE, in the lower Gangetic valley around 3000 BCE, and in later South India, spreading southwards and also northwards into Malwa around 1800 BCE. The first urban civilisation of the region began with the Indus Valley Civilisation

Citations.

http://en.wikipedia.org/wiki/History_of_India#Stone_Age

http://www.hindunet.org/hindu_history/ancient/mahabharat/mahab_vartak.html

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Hinduism

Hidden Book Of Koran Vedas. Dara Shikoh Shah Jehan’s Son Sirr-e-Akbar


To what extent our History can be hidden, is amazing.

Sirr-i-Akbar by Dara,Image.jpg Sirr-i-Akbar by Dara, Introduction PersianTranslation by Chand Tara.

Though it is a fact that Islamic rulers of India raped women, killed people, destroyed Temples and forcibly converted Hindus to Islam, it is shocking  to know that they could execute their own siblings for translating The Vedas directly from Sanskrit into Persian.

It is not about the common fanatic I am speaking about.

It is about Shah Jehan’s son Muhammad Dara Shikoh, who was also a great Sufi.

He went to the extent of saying that Islam had its roots in Hinduism, more specifically in The Vedas and the Upanishads, and they were revealed to the Rishis by God much before the advent of Prophet Muhammad.

( I am stating facts as I see them; I am not trying to legitimize Islam as many try.

I just point out the similarities between Hinduism and Islam.

That 786 is OM, Mecan is Shiva Temple,Ancestors of Arabians c0uld have been Tamils, Prophet Muhammad’s Uncle wrote a Hymn, Stuthi On Lord Shiva)

Prince Muhammad Dara Shikoh (1627-1658 AD) the favorite Sufi son of Moghul emperor, Shah Jehan. Known the world over for his unorthodox and liberal views. He was a mystic and a free thinker.

Dara Shikoh, wrote in his Persian translation of the Upanishads.

“After gradual research; I have come to the conclusion that long before all heavenly books, God had revealed to the Hindus, through the Rishis of yore, of whom Brahma was the Chief, His four books of knowledge, the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda.”

He had learned Sanskrit and studied the Hindu scriptures in the original.

He translated the Upanishads, Bhagavad Gita and Yoga-Vasishta into Persian directly from Sanskrit and called it Sirr-e-Akbar (The Great Mystery). Titled “The Upanishads: God’s Most Perfect Revelation” and then into Latin by Anquetil Duperron (1801 and 1802) under the title Oupnekhat, contained about fifty. The Quran itself, he said, made veiled references to the Upanishads as the “first heavenly book and the fountainhead of the ocean of monotheism.”

In his Majma-al-Bahrain, he sought to reconcile the Sufi theory with the Vedanta.

He was able to affirm that Sufism and Advaita Vedantism (Hinduism) are essentially the same, with a surface difference of terminology.

And in introduction to this work he says that one finds in Upanishads the concept of tawhid (the doctrine of Unity of God, the most fundamental doctrine of Islam) after the Qur’an and perhaps the Qur’an refers to Upanishad when it refers to Kitab al-Maknun (The Hidden Book). His work Majma-al-Bahrain (Mingling of the Two Oceans i.e. Hinduism and Islam) is very seminal work in the history of composite culture of India.

Two years after the completion of the Sirr-i-Akbar, Dara was executed on the orders of his brother.

“Dara subsequently developed a friendship with the seventh Sikh Guru, Guru Har Rai. Dara devoted much effort towards finding a common mystical language between Islam and Hinduism. Towards this goal he completed the translation of 50 Upanishads from its original Sanskrit intoPersian in 1657 so it could be read by Muslim scholars. His translation is often called Sirr-e-Akbar (The Greatest Mystery), where he states boldly, in the Introduction, his speculative hypothesis that the work referred to in the Qur’an as the “Kitab al-maknun” or the hidden book, is none other than the Upanishads.[

 

Sirr-e-Akbar English Translation Download.

Citation.

http://www.veda.harekrsna.cz/connections/Islam.php

http://en.wikipedia.org/wiki/Dara_Shikoh

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Hinduism, Uncategorized

Krishna Horoscope 27th July, 3112 BCE Birth


That the Ithihasas are not myths perpetrated to  gain political power as in some religions.

Lord Krishna as a Child.image.jpg Lord Krishna as a Child.

They provide detailed descriptions of people and events that are verifiable with Astronomy, which can not be manipulated by vested interests to suit their ends

On this basis the events reported in the Ramayana and The Mahabharata have been verified and found to be correct.

In the case of Mahabharata , the horoscope of Lord Krishna has two versions.

One is based on The Srimad Bhagavatha Purana ,and the other is by Soordas, possibly based on the Bhagavatha Purana.

Planetary Position during Krishna's Birth,image.jpg Planetary Position during Krishna’s Birth, Srimad Bhgagavatha. Krishna’s Birth Chart | Courtesy Prof.Narahari Achar, Memphis University, USA

There is one more rectified  horoscope of Lord Krishna by the famous BV.Raman,astrologer from Bengaluru, India.

The Bhagavatha Purana states thus,

Shravana vada ashtami, Rohini Nakshtra, uditam Lagnam’

Krsna was born with all the stars and planets and houses in very very auspicious positions and combinations and specifically mentions the ascention of Aja-nakshatra (“Rohinii”). Several shlokas later, the Saaraartha-darshinii tika of Sripad Vishvanath Chakravarthi Thakur references an older astrological treatise named Kha Manikya (which now seems to have been lost) that gives full detail of Sri Krsna’s birth chart as follows: “The Moon, Mars, Mercury and Saturn were exalted. Taurus ascended. Jupiter was in Pisces. Sun was in Leo, Venus in Libra, Rahu was in Scorpio. It was midnight, on a wednesday, while the Moon was in Rohini.”

-Bhagavat Purana, 10th skanda, 3rd dhyaya, 1st shloka .

Another one with corrections.

The respected astrologer BV Raman rectified a horoscope for Lord Krishna, which can be found in his published work “Notable Horoscopes”. Another version of Krishna’s horoscope in popular use is mentioned in a poem by Soordas, a fifteenth century poet of Bhakti Marg, considered a great saint and renunciate.

 

In his research Raman proposed that this took place on the 19th July 3228 BCC.

( Four years difference)

Krishna Rasi Chart .image.jpg Krishna Rasi Chart by BV Raman.

 

Citations.

https://vicdicara.wordpress.com/2011/07/06/what-is-krishnas-horoscope-really/

Navamsa Chart of Lord Krishna by BV Raman.image.jpg Navamsa Chart of Lord Krishna by BV Raman.

 

Planetary Positions : Sun 139° 48′,Moon 47° 42′, Mars 91° 6′, Mercury 152° 48′, Jupiter 148° 54′, Venus 102° 54′,Saturn 224° 42′, Rahu 106° 24′, Lagna 50°
Every avatar of Vishnu has the purpose of establishing dharma and displaying his great opulences.
 
It is impossible to measure the opulences of Krishna, but scriptures state that he is all attractive, all wise, the most beautiful, the richest. In his life it is said Krishna had over 16000 palaces bedecked in jewels, but this is only a minute example of his wealth. He himself says he is the proprietor of all the planets making him the richest of everyone. His opulences are listed as 1)Strength 2) Fame 3)Wealth 4) Knowledge 5)Beauty 6)Renunciation.
 
Understanding planetary indications for a Divine Incarnation of the Lord is different to that of an ordinary man. Everything about him is fully transcendental and he is the Supreme Enjoyer of Eternal Bliss. That is his unique position.
 
In Krisna’s chart Taurus rises and the Ascendant is graced by the presence of exalted Moon, in Rohini. Prash Trivedi in his book “The 27 Celestial Portals” states that:-
 
“Rohini’s extraordinary charm and magnetism is made clear by the fact that Moon, whose duty it is to spend only a certain amount of time with each of the nakshatras in his monthly travel through the zodiac, at one point refused to leave Rohini’s abode”
 
Rohini, falling in the sign of beauty, Taurus, is the most alluring amongst all the nakshatras. On the Ascendant it gives large and expressive eyes, refined sensual and seductive features and a smiling countenance. Smiling is also a second house affair, and here we see the sign of playfulness and mischievous Gemini on the second cusp,with its lord Mercury exalted in the radiant, cultured and kind constellation of uttara phalguni in the 5th house of love. Uttaraphalguni is a great yet noble trickster and an expert cassanova.
 
These sign positions of Moon and Mercury are present in the horoscope attributed to Soordas poem and also Raman’s Version.
In Raman’s chart, the aspect of 9th lord Saturn on the Ascendant and Moon may give some strong discipline over the mind and body and great detachment. Saturn’s aspect on the Moon is considered beneficial for renunciation, which may be the case for normal persons.Renunciation is also seen in Raman’s chart with Ascendant lord Venus conjunct 12th lord Mars. One has aligned their will to unite with Divine. In Raman’s chart Mars is debilitated, neechabhanga and vargottama, perhaps according to Raman’s reasoning, inferring a certain effortlessness in the process as Mars is the planet of effort. Mars however being debilitated vargottama is not auspicious, its neechabhanga is weak in the navamsa.
 
In Soordas’ chart, exalted Saturn conjunct Ascendant lord Venus gives more powerful control over the body, the Ketu’s influence on the Moon can indicate perfection of one’s lunar nature, and a mind that has access beyond the material world and to secrets related to the functioning’s of the universe without the limiting aspect of Saturn. An exalted 12th lord in the 9th in Saturn’s sign can indicate great renunciation as does Ketu’s presence with Ascendant and Moon in the sign of Taurus.
 
The presence of exalted Moon gives extremely feminine qualities to the appearance, crimson cheeks and coral lips (Rohini being the “reddish one”). Moon is fickle, charming, playful and a great romantic. Rohini is one of the wealthiest of constellations, and here wealth or opulence is not only an aspect of one’s personality and appearance, but the general theme of one’s life. Rohini is a long life constellation and in Raman’s chart, the 8th lord Jupiter is possessing strength in a kendra with moolatrikona Sun,with digbala and vargottama Saturn in the 7th house.
 
In Soordas’ chart, Moon suffers from Kema druma yoga giving danger in infancy, but the Ascendant lord and Saturn are rendered strong, along with 8th lord Jupiter in own sign.
 
In Raman’s chart, Rohini, an extremely productive and creative influence in regards to the Moon and the exchange with Venus who occupies Cancer in the constellation of Pushya in the third house gives great artistry to the body, mental and physical prowess, an inquisitive and protective nature. Taurus, Rohini and Pushya relate to cows, Krishna being a cowherd boy and the protector of cows.Pushya is the most beloved and benign of all nakshatras, and has the quality of nourishment or giving unselfishly just as the milk yielding udder of the cow. This sacrificing quality is enhanced with Rahu also being in Pushya (Rahu amplifying the Venusian qualities in the chart) conjunct an effortless acting 12th lord Mars (Mars the planet of effort is debilitated, but neechabhanga) in a constellation of unlimited expansion,Purnavasu.
 
In Soordas’s chart third lord is also giving great artistry to body, and mental, physical prowess, but with less complexity and more purity than the exchange indicated in Raman’s chart. In addition to the 3rd lord Moon in Rohini, Taurus (protector of cows),Ascendant lord Venus in 6th with 9th and 10th lord Saturn makes one a protector and upholder of dharma in general, Krishna’s main mission.
 
In Raman’s chart, Venus is closely conjunct friend Rahu giving diplomatic power, and vargottama Mars, giving a vibrant sexual attractiveness and in Raman’s opinion devoid of carnal lust .Raman gives the reason that Mars is far enough from Venus and Rahu, but this seems to be a weak reason. The Sun is very powerful in the chart giving control of the senses.
 
In Soordas’ chart, diplomatic power is indicated by Venus and Saturn in Libra, planet of lust and vitality Mars is powerful but controlled in Saturn’s sign and is aspected by Ketu (mokshakaraka).
 
Krishna’s complexion was smoky, dark, sky blue. In Raman’s chart Venus is conjunct smoky bluish hued planet Rahu and blue planet Saturn aspects Ascendant. In Soordas’ chart, Ascendant lord is conjunct Saturn and Rahu aspects Ascendant.
 
Rahu’s aspect on Ascendant (Soordas’) or its lord (Raman’s) adds a certain magnetism or hypnotic quality to the personality. In Soordas’ chart there is a lot of hypnotic influence in 7th house and Raman’s chart the hypnotic influence is particularly focused in one’s personal environment (3rd house). Having Rahu though conjunct the Ascendant lord in its enemy sign of Cancer in Raman’s chart does not appear auspicious for self clarity.
 
The nodes are not as powerful in Raman’s chart compared to Soordas.Raman’s sign placement of the nodes are weaker and the dispositors are mixed in strength. As the balance of the entire horoscope rests on the nodal axis, the serpent forces, which Krishna has complete mastery over, so one would expect the nodes to be immaculately positioned in both Rasi and Navamsa. .
 
Krishna has a more roguish quality in Raman’s chart because of Rahu close to Venus.
 
Krishna enchanted women, cows and all of nature with his musical flute playing, airy sign Gemini on the 2nd house with exalted Mercury in 5th house and 3rd lord Moon exalted in Rohini.
 
In one of his pasttimes, He was very pleased one day with peacocks (Mars) dancing ecstatically to his flute, a display of great submission and enchanted surrender by these colourful birds and is always depicted wearing a peacock feather on his head. It might be seen as a metaphor for Krishna’s control over the desire aspect martian aspect of nature.
 
In Raman’s chart Mars being 12th lord, and clearly powerless in respects to musical Venus and Moon exchange might be Raman’s implication for this.
 
In Soordas’ chart, Mars is very elevated in its position near the midheaven. Having occult Rahu in Mar’s sign in 7th, points towards a magical relationship with martian elements, Rahu sitting opposite the 3rd lord Moon in Rohini. Debilitated Mars is not required for surrender to happen, because it is already 12th lord.
 
In Raman’s chart His birth in a prison is seen by the 12th lord Mars being conjunct Ascendant lord and Rahu. In Soordas’ chart, one can see from Moon and ketu that there was danger and occult forces happening around the time of birth.
 
Upon his birth a miracle happened, the prison doors opened by themselves and all the guards fell asleep (a demonstration of Krishna’s authority over his 12th lord Mars in Raman’s chart, in the sense that Mars has a certain powerlessness). In Soordas’ chart it is really the nodal connection on the Ascendant with Rahu’s dispositor Mars being 12th lord that intimates this potential.
 
The night of his birth saw heavy floods, and Sheshnag the serpent (nodes) formed an umbrella to save the baby from the rain.This is a very powerful incident, which I can only intuit means a complete awakening of kundalini forces immediately at birth. In Raman’s chart Saturn (a slow acting planet), being disposition of south node, does not seem to support to this occasion.
Citation.
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Death and afterWhat happens after Death..Image,jpg
Hinduism

Near Death NDE OBE Real Case Proves Indian Death Ceremony


People are scared of Death.

Nobody is an exception to this.

I have remarked in an article that there are two reasons for this.

One is the fear of Pain accompanying Death and another is,

The uncertainty of what would happen after death.

Would we suffer unbearable pain after Death as described in various legends and Religious Text?

What would happen to us after Death?

Are we reborn?

In that case will we be a Human being?

Will what is called as Sins haunt us?

Scroll down for video.

Indian philosophy answers this on two levels.

One is after death it is observed in Higher Philosophy,that one does not die as the Atman, the soul is eternal and is never affected by pain or births or deaths.

Another view is that, as detailed in Garuda Purana , one is made to go through various punishments for sins and granted heaven for Righteous deeds.

I tend to agree with the former explanation of soul not being touched death as death is only a transition, as Krishna puts it ,”As Human body goes through childhood, youth and old age,

Kaumaaram Yavvanam Jara’ Bhagavad Gita Chapter 2.

But one can never be sure for none is here to report these experiences.

But there are medically recorded experiences of people who have touched the jaws of Death and there are people who have out-of-body experiences.

The former is called Near Death Experience(NDE), the latter,out-of-body experience (OBE)

I have posted a couple of articles on this.

Enveloped in A Pool of Light, Near Death Experience.image.jpg Enveloped in A Pool of Light, Near Death Experience(NDE)

Now there is case well documented where the NDE is explained vividly and he medical team has recorded it with instruments.

In all these case, the philosophical view of Hinduism is reinforced.

People have reported being enveloped in a sheet of white light which felt warm, they have been able to see what is taking place, though they could not perceive, see or hear it with their senses.

The perception has become more acute.

In some cases they have been able to see their ancestors.

The ceremonies conducted by the Hindus state that after death, for twelve days the sukshma sarrera remains near the place of death, can perceive every thing and they leave only after Sabindikarana.on the twelfth day.

And Indian thought says it is Light which is the expression of Life.

The Santhi Mantra says TamasoMaa Jyotir Gamaya, Lead me from Darkness to Light.

Curious to note here is that Living is called Darkness and moving out of the body is Light!

Look at the explanation in the image below of Thirumoolar , A Siddha,in Thirumandiram is Tamil.

Samkhyas and Vedic Thoughts differ only on minor points.

Thirumoolar Explanation of Evolution of Universe.Image,Gif Thirumoolar Explanation of Evolution of Universe.

Now read the report of verified  Near Death Experience.

The report.

Pam Reynolds reports NDE.Image.jpg Pam Reynolds who had a Near Death Experience.

In 1991, Atlanta-based singer and songwriter Pam Reynolds felt extremely dizzy, lost her ability to speak, and had difficulty moving her body. A CAT scan showed that she had a giant artery aneurysm—a grossly swollen blood vessel in the wall of her basilar artery, close to the brain stem. If it burst, which could happen at any moment, it would kill her. But the standard surgery to drain and repair it might kill her too.

With no other options, Pam turned to a last, desperate measure offered by neurosurgeon Robert Spetzler at the Barrow Neurological Institute in Phoenix, Arizona. Dr. Spetzler was a specialist and pioneer in hypothermic cardiac arrest—a daring surgical procedure nicknamed “Operation Standstill.” Spetzler would bring Pam’s body down to a temperature so low that she was essentially dead. Her brain would not function, but it would be able to survive longer without oxygen at this temperature. The low temperature would also soften the swollen blood vessels, allowing them to be operated on with less risk of bursting. When the procedure was complete, the surgical team would bring her back to a normal temperature before irreversible damage set in.

Essentially, Pam agreed to die in order to save her life—and in the process had what is perhaps the most famous case of independent corroboration of out of body experience (OBE) perceptions on record. This case is especially important because cardiologist Michael Sabom was able to obtain verification from medical personnel regarding crucial details of the surgical intervention that Pam reported. Here’s what happened.

Pam was brought into the operating room at 7:15 a.m., she was given general anesthesia, and she quickly lost conscious awareness. At this point, Spetzler and his team of more than 20 physicians, nurses, and technicians went to work. They lubricated Pam’s eyes to prevent drying, and taped them shut. They attached EEG electrodes to monitor the electrical activity of her cerebral cortex. They inserted small, molded speakers into her ears and secured them with gauze and tape. The speakers would emit repeated 100-decibel clicks—approximately the noise produced by a speeding express train—eliminating outside sounds and measuring the activity of her brainstem.

At 8:40 a.m., the tray of surgical instruments was uncovered, and Robert Spetzler began cutting through Pam’s skull with a special surgical saw that produced a noise similar to a dental drill. At this moment, Pam later said, she felt herself “pop” out of her body and hover above it, watching as doctors worked on her body.

Although she no longer had use of her eyes and ears, she described her observations in terms of her senses and perceptions. “I thought the way they had my head shaved was very peculiar,” she said. “I expected them to take all of the hair, but they did not.” She also described the Midas Rex bone saw (“The saw thing that I hated the sound of looked like an electric toothbrush and it had a dent in it … ”) and the dental-drill sound it made with considerable accuracy.

Meanwhile, Spetzler was removing the outermost membrane of Pamela’s brain, cutting it open with scissors. At about the same time, a female cardiac surgeon was attempting to locate the femoral artery in Pam’s right groin. Remarkably, Pam later claimed to remember a female voice saying, “We have a problem. Her arteries are too small.” And then a male voice: “Try the other side.” Medical records confirm this conversation, yet Pam could not have heard them.

The cardiac surgeon was right—Pam’s blood vessels were indeed too small to accept the abundant blood flow requested by the cardiopulmonary bypass machine, so at 10:50 a.m., a tube was inserted into Pam’s left femoral artery and connected to the cardiopulmonary bypass machine. The warm blood circulated from the artery into the cylinders of the bypass machine, where it was cooled down before being returned to her body. Her body temperature began to fall, and at 11:05 a.m. Pam’s heart stopped. Her EEG brain waves flattened into total silence. A few minutes later, her brain stem became totally unresponsive, and her body temperature fell to a sepulchral 60 degrees Fahrenheit. At 11:25 a.m., the team tilted up the head of the operating table, turned off the bypass machine, and drained the blood from her body. Pamela Reynolds was clinically dead.

At this point, Pam’s out-of-body adventure transformed into a near-death experience (NDE): She recalls floating out of the operating room and traveling down a tunnel with a light. She saw deceased relatives and friends, including her long-dead grandmother, waiting at the end of this tunnel. She entered the presence of a brilliant, wonderfully warm and loving light, and sensed that her soul was part of God and that everything in existence was created from the light (the breathing of God). But this extraordinary experience ended abruptly, as Reynolds’s deceased uncle led her back to her body—a feeling she described as “plunging into a pool of ice.”

Meanwhile, in the operating room, the surgery had come to an end. When all the blood had drained from Pam’s brain, the aneurysm simply collapsed and Spetzler clipped it off. Soon, the bypass machine was turned on and warm blood was pumped back into her body. As her body temperature started to increase, her brainsteam began to respond to the clicking speakers in her ears and the EEG recorded electrical activity in the cortex. The bypass machine was turned off at 12:32 p.m. Pam’s life had been restored, and she was taken to the recovery room in stable condition at 2:10 p.m.

Citation.

Near Death Experience

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Hinduism

Lost Ancient Cities Of India


Sanatana Dharma, as has been proved was ancient.

Madurai Meenakshiamman Temple.Image.jpg Madurai Meenakshiamman Temple. Image Credit. http://ayshamohamed93.blogspot.in/2014/11/my-madurai.html

It was quite advanced in Arts, Literature,Science and Philosophy.

The temple architecture bears testimony to the development of Science, especially Astronomy .

Gangaikonda Cholapuram,.Image.jpg Gangaikonda Cholapuram,. Image credit.http://www.incredibleindiaphotogallery.com/2012/07/glimpse-to-the-glorious-past-gangaikonda-cholapuram/dsc_5102/

The construction of these temples, with stones in an area where no stones or Mountains were available is a testimony to the fact that the ancient knew quarrying and more importantly transporting heavy materials like a single stone of nearly 180 tons to the roof of the temple which is 216 feet in the year 1000 AD.

It is the Thanjavur Brhadeeswara Temple in Tamil Nadu.

There are temples where the rays of the Sun touch the idol at the sanctum on a particular day of the year.

1000 pillars Halls, Stone pillars producing the Seven Notes of the Carnatic Music, cave temples ..the list is endless.

The cities were laid out in a systematic pattern in south India.

In the Centre was a temple, with a Pond.

The city was surrounded by square-shaped streets around the temple complex, all the streets leading to the Temple.

This can be seen in many temples in many cities of Tamil Nadu, notable examples being  Madurai, Sri Rangam Srivilliputhur, Chidambaram.

These cities had a resting place for Travelers at regular intervals on the highways, at every Kaatham, about 16 Kilometers.

This may be seen on the road from Madurai to Srivilliputtur.

Each city , at the outskirts , had a small water tank meant for animals.

A stone column was erected for the animals to relieve their itching!

Such a civilization should have had great cities.

Many have sunk as in Lemuria where the Tamil Sangam 1  and 2 were held, in Then Madurai ( South Madurai and Kavatapuram)

We had Indraprastha  now called Delhi,Pataliputra, now Patna

I had a look at  some of the ancient cities of India which are to be discovered in full.

If people can look around places where tanks had been located with the satellite imagery they would find more cities.

Here is  a List, which, of course, is not exhaustive.

I shall be writing on each of them in detail.

Readers may also contribute.

  • Dholavira – Located in Gujarat, India. Indus Valley Civilization city
  • Vijayanagar – Located in Karnataka, India. Now a UNESCO World Heritage site.
  • Poompuhar – Located in Tamil Nadu, South India
  • Lothal – Located in Gujarat, India – early city of the Indus Valley Civilization
  • Surkotada – Located in Gujarat, India – early city of the Indus Valley Civilization
  • Pattadakal – Located in Karnataka, South India. Now a UNESCO World Heritage site.
  • Vasai-Located in India, former capital (1533-1740) of the Northern Provinces of Portuguese India
  • Aror is located 8 kilometres east ofRohri in present daySindh, Pakistan. It had served as the ancient capital ofSindh and was oncelocated on the banks of Indus River. The city was once the prime nucleus centre of commerce and trade. The main languages spoken by the people are Hindi language, Urdu language, Punjabi language and Sindhilanguageand the religion followed were Hinduism, Islam and Sikhism.Kannauj
    Kannauj was one of the most beautiful ancient cities in India that was ruled by different rulers. The city was described as a city which raised its head to the skies and which in strength and beauty might boast of being unrivalled. Kannauj has incessantly served as a place of immense historical significance. The city had, much later, become a new district of the Uttar Pradesh on September 18th, 1997.Bairat
    Bairat is a much celebrated and momentous town in the northern Jaipur of Rajasthan. It is located 52 kilometres north of Jaipur and 66 kilometres west of Alwar.

    Kalibangan
    Kalibangan is a town situated in Hanumangarh district of Rajasthan. The town is precisely located upon the banks of Ghaggar River. This ancient city of India has been considered as the third important city amongst all the excavated Harappan sites, under the Indus valley civilization. The city had received its name from the innumerable pieces of terracotta bangles that were excavated here.

    Sravasti
    Sravasti is an exceedingly substantial Buddhist religious and research centre, located in the Gonda district of Uttar Pradesh.

    Sagala
    Sagala is believed to be the modern day Sialkot, and it had once served as a great centre of trade and commerce, filled with business prospects.

    Sitanagaram
    Sitanagaram is a small and humble and ancient site located in the Guntur district of Andhra Pradesh.

  • Hansi is a town in theHisar district of Haryana. The ancient city ofHansi is known to possess five gates to enter Delhi. It majestically incorporate the Delhi Gate at the East,Hisar gate at the West,Gosain gate at North-West,Barsi Gate at South andUmra Gate in thesouth west direction.Kumbhoj
    Kumbhoj is the name of an ancient town located in the Kolhapur district of Maharashtra.Kalpi
    Kalpi is an ancient city of India, in Jalaun district of Uttar Pradesh. Kalpi rather seizes stronghold from its sisterly counterparts, due to being conceived as the birthplace of sage Ved Vyas. The city of Kalpi is also renowned for its art of paper making.

    Bhinmal
    Bhinmal is a town in the Jalore district of Rajasthan. Bhinmal had once served as the capital of ancient Gujarat. The earlier name of Bhinmal was Bhillamala.

    Tamralipta
    Tamralipta is the name of another important ancient city of West Bengal. Now the place is however identified as Tamluk. Tamluk derives its name from the Sanskrit word Tamra Lipta meaning ‘full of copper’.

    Urayur
    Urayur is an ancient city located in Tiruchirappalli, Tamil Nadu.

    Dwaraka
    Dwaraka is another ancient city situated in Gujarat. According to Hindu mythology, Dwaraka was the dwelling place of Lord Krishna. The meaning of the word Dwaraka is a ‘door’.

    Ujjain
    Ujjain is located on the banks of Shipra River in Madhya Pradesh. According to Hindu mythology, Shipra had originated from the much admired churning of the oceans by the Gods and the Demons, with Vasuki, the serpent, serving as the rope. Osiyan is another ancient city that is approximately located at a distance of 65 kilometres from Jodhpur in Rajasthan. The city houses a number of temples and is presently a famous tourist spot.

    Bayana
    Bayana is a town in the Bharatpur district of Rajasthan.

  • The ancient name of the city wasSripatha orSriprashtha orShantipura. The city is claimed to have been discovered rather accidentally by an asura namedBanasura.Chunar
    Chunar is in the Mirzapur District of Uttar Pradesh.

Citation and Reference.

http://en.wikipedia.org/wiki/Lost_city#India

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Hinduism

Rama Sita in Vedas A Contradiction?


Sometimes one comes across references in the Ithihasa and Puranas , when related to the Vedas there is confusion.

Rama and Sita. image.jpg Rama and Sita.

The Vedas,the Scripture of the Hindus, are accepted as Apaurusheya, not man-made and timeless, are undoubtedly the earliest works of Sanatana Dharma, and the Vedas , especially the Rig Veda is considered to be first literature of Mankind.dated conservatively at 5000 BC.

The Ithihasas Ramayana and Mahabharata come later.

One comes across references to Rama and Sita in the Ramayana.

References to Rama in Ramayana.

“14 This to Duḥśīma Pṛthavāna have I sung, to Vena, Rama, to the nobles, and the King.
They yoked five hundred, and their love of us was famed upon their way.
15 Besides, they showed us seven-and-seventy horses here.
Tānva at once displayed his gift, Pārthya at once displayed his gift; and straightway Māyava showed his.” XCIII Visvedevas.

Vena is the ancestor of Rama.

In the absence of Dasaratha reference, some dispute the name Rama as the Rama of Ramayana.

There is an interesting  note found in the Bala Kanda of Ramayana.

Valmiki wrote that he wrote the Ramayana to expound The Vedas.

“kushiilavau tu dharmaGYau raajaputrau yashasvinau |
bhraatarau svarasampannau dadarsha aashramavaasinau ||
sa tu medhaavinau dR^ishhTvaa vedeShu pariniShThitau |
vedopabR^ihmaNaarthaaya taavagraahayata prabhuh ||
kaavyaM raamaayaNaM kR^itsnaM siitaayaashcharitaM mahat.h|
paulastya vadhamityeva chakaara charitavrataH||

(vAlmIki-rAmAyaNa–bAlakANDa 1.4.5-7)

The princes, the brothers, Kusha and Lava, were knowledgeable about Dharma and were glorious. Their voices were melodious and they lived in the hermitage of (vAlmIki). He (vAlmIki), established in good deeds, observed those two extremely intelligent (princes), skilled in the Vedas, and for the sake of expounding the Vedas, he composed and made them study the poem sampUrNa-rAmAyaNa (the entire rAmAyaNa) (containing) the great story of sItA and the slaying of rAvaNa.

These verses from the vAlmIki-rAmAyaNa clearly show that the sage vAlmIki composed the rAmAyaNa to expound the meaning of the Vedas…

Sita in the Vedas.

Auspicious Sita, come thou near;We venerate and worship thee
That thou mayst bless and prosper us
And bring us fruits abundantly.

-Rig veda 4.57

In Harivansha Sita has been invoked as one of the names of goddess Arya:

O goddess, you are the altar’s center in the sacrifice,
The priest’s fee
Sita to those who hold the plough
And Earth to all living being.

The Kausik-sutra and the Paraskara-sutra associate her repeatedly as the wife of Parjanya (a god associated with rains) and Indra.[4]

Sita is known by many epithets. She is called Jānaki as the daughter of Janaka and Maithili as the princess of Mithila.[5] As the wife of Rama, she is called Ramā. Her father Janaka had earned the sobriquet Videha due to his ability to transcend body consciousness; Sita is therefore also known as Vaidehi.

Is this not an Anachronism?

How can the Vedas mention Rama and Sita who came later?

The Ramayana mention that Rama was adorned with Upaveeda and the Upanayana ceremony was performed according the Vedic procedure.

Sita Rama Marriage was performed according to Vedic rites.

Why this contradiction?

The explanation for Rama being found Rama in Vedas.

10.111.07 sacanta yad uShasaH sooryeNa citrAm asya ketavo rAm avindan |
10.111.07 A yan nakShatraM dadRushe divo na punar yato nakir addhA nu veda ||(Rig Veda)

pra tadduHshIme pR^ithavAne vene pra rAme vochamasure maghavatsu |
ye yuktvAya pa.ncha shatAsmayu pathA vishrAvyeshhAm.h ||9Rig Veda 10.93.14),

In yajnas of wealthy kings such as duHshIma, pR^ithavAna, vena, and the powerful rAma, I utter hymns to the gods who travel by 500 chariots drawn by horses in the world of the gods, and who are fond of us (humans).

1.’Since rAmAyaNa is based on the Vedas, there must be mantras in the Vedas that correspond to the immortal story of rAma. It is with this objective that nIlakaNTha, the great commentator on the mahAbhArata, has presented, with his own wonderful commentary, the mantra-rAmAyaNa. The mantra-rAmAyaNa is a compilation of Riks from the R^ig Veda that narrate the story of rAma or the rAmAyaNa.”

2.As I have posted earlier the Vedas were not grasped in one shot.

They were grasped by different Rishis at different times.

Hence the reference to  Rama in the Ramayana could have been included in the later revelations, while a portion of the Vedas were in existence before Rama, which Rama followed.

Reference of Sita in Ramayana.

1. If one were to look at the etymology of the word Sita, it means Furrow, indicating that Sita was found while using furrowing.

As such she was considered to be daughter of Earth.

As Sita was found while using the Furrow, she might have been given the name Sita.

The name given to her was Janaki, daughter of Janaka..

This practice is called Thaddidhaantam, that of linking the the name of the offspring to father.

Thus Rama is also called Dasarathy.

The other explanation for Sita being mentioned in the Vedas is the same as stated for Rama.

Citation.

https://ramanan50.wordpress.com/2014/08/07/ramayana-in-the-rig-veda/

http://en.wikipedia.org/wiki/Sita#Legend

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Hinduism

Oldest Himalayan Cave Temple Ravana’s Gate Patal Bhuvaneswar


There are lost Cave Temples in the Himalayas.

Some of them have been found are in a difficult terrain.

They have fascinating histories.

Patal Bhuvaneswar.image.jpg Patal Bhuvaneswar.Pithogarh.

One such is Pathala Bhuvaeswara temple, in Uttarkhand,India

 

Patal Bhuvaneswar Cave Entrance.image.jpg Patal Bhuvaneswar Cave Entrance.

‘The first human to discover this cave was Raja Ritupurna who was a king in Surya Dynasty who was ruling Ayodhya during the Treta Yuga. The story starts with Ritupurna and King Nala. It is said that once, King Nala was defeated by his wife, Queen Damayanti. In order to escape his wife’s prison Nala requested Ritupurna to hide him. Ritupurna took him to the forests of the Himalayas and asked him to stay there. While going back home he was fascinated by a deer which ran into woods and went after it. He could not find it and took rest under a tree. He had a dream where the deer was asking Ritupurna not to chase him. His sleep broke and as he woke up and went to a cave where a guard was standing. After enquiring about the cave he was allowed to go inside. Right at the entrance, Ritupurna met Sheshnag who agreed to take him through the cave. It carried him on his hood. He saw the marvels of Gods taking place inside. He all the 33-crore gods and goddesses including Lord Shiva himself. It is said that after his visit, the cave was closed for ages with a slight prediction in the Skandpurana that it will be reopened again in Kaliyuga. Shankarcharya in Kalyug, during his temporary visit to Himalayas re-discovered this cave. Since then regular worship and offering are being done at this place.

Patal Bhuvaneswar Location Map.image.jpg

Patal Bhuvaneswar Location Map.

According to belief King Rituparna of the Sun dynasty (Surya Vansha) discovered the cave in ‘Treta yug’. It has been described in the ‘MANAS KHAND’ of ‘SKAND PURAN’. Adi Shankaracharya visited this cave in 1191 AD. That was the beginning of the modern pilgrimage history, at Patal Bhuvaneshwar.[2] The journey inside the cave has to be carried in feeble lights, holding protective iron chains. The Stone formations of Sheshnag can be seen, holding earth, heaven the world beneath. ‘Havan’ (fire sacrifice) is performed in a dimly lit, solemn atmosphere, under the spell of holy chants. You’ll also be impressed by theto visit these parts form the celestial heights of His abode in Kailash.The cave, it is believed, is connected by an underground route to Mount Kailash.[3] it’s believed that Pandavas, the ‘Mahabharat’ heroes proceeded towards their last journey in the Himalayas after meditating here, in front of Lord Shiva.This hidden pilgrimage situated at 1,350mts above sea level is mainly dedicated to Lord Shiva.Almost every god that you would have heard of resides in this mystifying cave. It is also believed that you can worship at Patal Bhuvaneshwar is equivalent to worshipping at Char Dham of Uttarakhand.

The priest family, the Bhandaris are performing religious rites at Patal Bhuvaneshwar since the time of the Adi Shankaracharya. More than 20 generations in the line. They are a treasure house of legends, lores, anecdotes and information about this holy place. It is also believed that this cave is internally connected to the four abodes /seats (Char Dham)

“This awesome cave is believed to be as old as the earth itself. It has been mentioned in detail in the 103 chapter of Manaskhand of “Skanda Purana”. The first human who entered this cave was king “Rituparna” of Suraya Dynasty during the “Tretayuga”. It is said that during his visit, he had encountered several demons and “Sheshnaag” himself acted as his guide.One can see the gateway of the great ages in Patal Bhuvaneshwar. There are four entrances inside the cave named as ‘Randwar’ ‘Paapdwar’, ‘Dharamdwar’ and ‘Mokshadwar’. The Paapdwar was closed soon after the death of Ravana and the Randwar, literally, the road to war, was closed down after the great Mahabharata war. At present only two gateways are opened. You can see the tongue of Kali Bhairav, Aravati of Indra, hairs of Lord Shiva and several other wonders inside the caves of Patal Bhuvaneshwar.

How to reach Patal Bhuvaneswar.

 


The nearest airport to Patal Bhuvaneshwar is Pantnagar Airport. Pantnagar Airport is situated 244kms from Patal Bhuvaneshwar. Taxis are easily available to Patal Bhuvaneshwar from Pantnagar Airport. Patal Bhuvaneshwar is well connected by motorable roads with major towns of Kumaon.

By Train

The nearest railhead to Patal Bhuvaneshwar is Tanakpur situated at a distance of 154kms. Taxis and buses are easily available from Tanakpur Railway Station to Patal Bhuvaneshwar, Gangolighat, and Lohaghat etc. Tanakpur is well connected with major destinations of India like Lucknow, Delhi, Agra and Kolkata. Trains are frequent to Tanakpur Railway Station.

Patal Bhuvaneshwar is well connected by motorable roads with major destinations of Uttarakhand state. Buses from ISBT Anand Vihar are available to Tanakpur, Champawat, Pithoragarh, Lohaghat and many other destinations from where you can easily hire a local cab or bus to reach Patal Bhuvaneshwar.

Citation.

http://en.wikipedia.org/wiki/Patal_Bhuvaneshwar

 

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Hanuman Chanting Rama's Name.Image.jpg
Hinduism

Ramayana Is Gayatri Mantra. Rig Veda,Valmiki ,Agastya


Indian Legends is Factual.Allegorical and Philosophical.

Persons and events narrated in the legends are open for verification , they convey spiritual truth in the form of allegory and they also express complex abstract philosophical thoughts.

Thus the existence of Rama is proved by astronomical and archaeology.

Ramayana also expresses the spiritual truth thus.

Coronation of Lord Rama.Image.jpg Sri Rama Pattabhisheka.

Ravana represents the qualities of Sattva Rajas and Tamas not in balance.

While he is the personification for Satva for he is one of the ardent devotees of Shiva, a good ruler, and an affectionate brother, and husband.

He is an active ruler with military might,enjoyed the Bohemian way of Life by maintaining a huge Harem.

He was Tamasic when he lusted after another wife.

Though he had his control over his senses and desires he could not master them is this case.

So despite his valor ,piety, scholarship, and love of his subjects he was doomed once he gave way to the Tamasic impulse of lust.

Rama represents  the Satva in ascendance.

How this conquers  tendencies  the Rajasic and Tamasic  is Ramayana.

All the characters  represent some tendencies or Gunas and the result one begets in yielding to them.

At the philosophical level, it personifies in Lord Rama, The Brahman.

It illustrates how the Brahman when expressing itself, becomes entangled imagines itself ,because of Avidya/Maya,as  Aham(Mine) with worldly pleasures and pain an d in the end wisdom dawns  once t the Guna Viseshas are exhausted.

Not only this.

Valimiki states that he has designed the Ramayana after The Gayatri Mantra.

‘rAmAyaNadrumaM naumi rAmaraxAnavAN^kuram.h |
gAyatrIbIjamAmnAyamUlaM moxamahAphalam.h ||
(nIlakaNTha’s commentary on the
mantra-rAmAyaNa)

I bow to the tree of rAmAyaNa that has a new bud called the rAma-raxA-stotra, that which has the the gAyatrI (mantra) as its seed (bIja), that which has its roots in the Vedas, and that yields the great fruit of mokshha!

kushiilavau tu dharmaGYau raajaputrau yashasvinau |
bhraatarau svarasampannau dadarsha aashramavaasinau ||
sa tu medhaavinau dR^ishhTvaa vedeShu pariniShThitau |
vedopabR^ihmaNaarthaaya taavagraahayata prabhuh ||
kaavyaM raamaayaNaM kR^itsnaM siitaayaashcharitaM mahat.h|
paulastya vadhamityeva chakaara charitavrataH||

(vAlmIki-rAmAyaNa-bAlakANDa 1.4.5-7)

The princes, the brothers, Kusha and Lava, were knowledgeable about Dharma and were glorious. Their voices were melodious and they lived in the hermitage of (vAlmIki). He (vAlmIki), established in good deeds, observed those two extremely intelligent (princes), skilled in the Vedas, and for the sake of expounding the Vedas, he composed and made them study the poem sampUrNa-rAmAyaNa (the entire rAmAyaNa) (containing) the great story of sItA and the slaying of rAvaNa…

ata eva rAmAyaNe chaturvimshatisAhasrAyaM chaturvimshatigAyatryaxarANi
vAlmIkinA saMgR^ihItAni

For this reason, vAlmIki bases the twenty-four thousand verses of the rAmAyaNa on the twenty-four akshhara’s (syllables) of the gAyatrI mantra (of the Vedas).

nIlakaNTha quotes from the agastya-saMhitA to further support the fact that the rAmAyaNa story is drawn from the Vedas:

vedavedaye pare puMsi jAte dasharathAtmaje |
vedaH prAchetasAdAsIt.h sAxAdrAmAyaNAtmanA |
tasmAdrAmAyaNaM devi veda eva na saMshayaH ||

When the Supreme Being, known through the Vedas, was born as the son of dasharatha (rAma), the Veda (manifested itself) through the (mouth) of the sage prAchetasa directly as the rAmAyaNa. Therefore, O devi, the rAmAyaNa is the Veda itself, without a doubt.

nIlakaNTha is well known as the commentator par excellence of the mahAbhArata. He hailed from what is modern day Kopargaon in the state of Maharashtra but he is said to have settled down in Varanasi, where he wrote his commentary on the ‘bhArata called the “bhAratabhAvapradIpa.” This commentary is also known as the “nIlakaNThI.” This famous commentary on the bhArata is said to have been written towards the end of the 17th century C.E.

nIlakaNTha compiled a collection of mantras from the R^ig Veda that correspond to the story of rAma. This collection is called the “mantra- rAmAyaNa.” I will present a few of these mantras from the R^ig Veda, with notes from nIlakaNTha’s commentary, “mantra-rahasya-prakAshikA.”

The rAmAyaNa can be told in as many as 24,000 verses as in the vAlmIki rAmAyaNa or in just one verse as in the eka-shlokI-rAmAyaNa which captures all the main events of the epic such as rAma’s exile to the forest, killing of the golden deer, the kidnapping of sItA, the death of jaTAyu, the meeting with sugrIva and the punishment of vAlI, the crossing of the oceana and burning of laN^kA by HanumAn, and finally the slaying of rAvaNa and kuMbhakarNa:

Adau rAmatapovanAdigamanaM hatvA mR^iga-kAJNchanam.h
vaidehIharaNaM jaTAyumaraNaM sugrIva-saMbhAshhaNam.h |
vAli-dushhTa-nigrahaNam samudrataraNaM laN^kAdAhanam.h
pashchAt.h rAvaNa-kuMbhakarNa-hananaM etaddhi rAmAyaNam.h ||

The mantra-rAmAyaNa itself has more than 150 Riks. But I will present a few of them summarizing the immortal story of rAma.

First, there arises the question: does the name “rAma” occur in the veda and in what context?

R^ig Veda 10.93.14 (maNDala 10, sUkta 93, Rik 14) says:

pra tadduHshIme pR^ithavAne vene pra rAme vochamasure maghavatsu |
ye yuktvAya pa.ncha shatAsmayu pathA vishrAvyeshhAm.h ||

In yajnas of wealthy kings such as duHshIma, pR^ithavAna, vena, and the powerful rAma, I utter hymns to the gods who travel by 500 chariots drawn by horses in the world of the gods, and who are fond of us (humans).’

The Gayatri Ramayana.


Valmiki Ramayana contains 24000 slokas divided into 7 Kandas, namely, Balakanda, Ayodhya Kanda, Aranya Kanda, Kishkindha kanda, Sundara kanda,  Yuddha kanda  and Uttara Kanda.  The first letter of the first sloka in each group of 1000 slokas is taken from the Gayatri Mahamantra (given below) in the same sequence namely, त, स, वि, तु, व  etc.,

तत्सवितुर्वरॆण्यं
भर्गो देवस्य धीमहि
धियॊ यॊ नः प्रचोदयात्

The collection of these slokas constitutes the Gayatri Ramayana.

Each sloka is identified below by the
Kanda (1 for Balakanda, 2 forAyodhya Kanda etc),
chapter number within the Kanda,
and serial number of the sloka within the chapter:

  1. तपस्स्वाध्यायनिरतं तपस्वी वाग्विदां वरम्।

नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥  (१.१.१)

Sage Valmiki, ever engaged in austerities and reading of scriptures, asked Narada, foremost among Munis and a Master in the art of word craft (speech).

[Note: Valmiki’s questions are expressed in the following slokas:

कोन्वस्मिन् सांप्रतं लोके गुणवान् कश्च वीर्यवान्।

धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ॥   (१.१.२)

चारित्रेण च को युक्तः सर्वभूतेषु को हितः ।

विद्वान् कः कस्समर्थश्च कश्चैकप्रियदर्शनः॥(१.१.३)

आत्मवान् को जितक्रोधः द्युतिमान् कोऽनसूयकः।

कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥(१.१.४)

एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे।

महर्षे त्वं समर्थोऽसि ज्ञातुमेवं विधं नरं ॥(१.१.५)

O Naradamuni, Is there any man on this earth now who has all sterling qualities, who is valiant, who knows what is dharma, who acknowledges with gratitude whatever help is rendered to him, who always speaks the truth, who is firm on his commitments, whose conduct is unblemished, who thinks of the welfare of all beings, who is wise and competent, who has a pleasing appearance, who is rooted in his Atma, who has conquered anger, who gives out light, who is not envious and whom even the devas fear when he is afire with anger in a war?  I want to hear about him from you. I am keenly interested in this. You must be knowing someone with all these attributes.]

 

  1. स हत्वा राक्षसान्सर्वान् यज्ञघ्नान् रघुनन्दनः।

ऋषिभिः पूजितस्सम्यक् यथेन्द्रो विजयी पुरा ॥ (१.३०.२३)

Having killed the demons obstructing the sacrifice, Sri Ram was felicitated by the sages as Indra was felicitated long ago on his victory (over the asuras)

[Note: The context here is Rama’s protecting the sacrifice being performed by sage Viswamitra from the depredations ofrakshasas like Maricha]

  1. विश्वामित्रस्तु धर्मात्मा श्रुत्वा जनकभाषितम् ।

वत्स राम धनुः पश्य इति राघवमब्रवीत्  ॥ (१.६७.१२)

Hearing Janaka’s words, the righteous Viswamitra said to  Sri Ram  “O my boy Rama, take a look at this bow”

[Note: The context is the condition laid down by Janaka for the hand of Sita. The aspiring suitors had to lift the bow of Shiva, bend it and string it.  Sri Ram effortlessly lifted it and, in a swift lightning movement, broke it into two pieces in the act of stringing it]

  1. तुष्टावास्य तदा वंशं प्रविश्य च विशांपतेः।

शयनीयं नरेन्द्रस्य तदासाद्य व्यतिष्ठत ॥  (२.१५.२०)

Then Sumantra approached Rama’s abode and standing at the entrance of Rama’s bedroom praised Rama and his forebears in the dynasty.

[Note: The context is Kaikeyi’s insistence on sending Rama into the forests for fourteen years in exchange for one of the boons granted to her by Dasaratha earlier.  Dasaratha was heart-broken at the prospect of separation from his son for such a long time.  How could he convey this news to Rama?  He sends Sumantra to bring Rama to him.]

  1. वनवासं हि संख्याय वासांस्याभरणानि च।

भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ ॥ (२.४०.१५)

Dasaratha gave Sita, who was following her husband (into the forest), enough clothes and ornaments reckoning the number of days to be spent in the forest,

[Note: The context is impending departure of Rama, Sita and Lakshmana into the forests]

  1. राजा सत्यं च धर्मं च राजा कुलवतां कुलम्।

राजा माता पिता चैव राजा हितकरो नृणाम् ॥  (2.67.34)

It is the king who the is upholder of Truth and Dharma, it is he who protects those of good genealogy (kula) and he is the father, mother and well-wisher of his subjects.

[Note: The above words are those of Markandeya and other hermits as well as ministers of Dasaratha who request Vasishtha to appoint one of Dasarath’s sons as the King since Rama has gone on vanavasa  and Dasaratha is dead unable to bear the separation of Rama ]

  1. निरीक्ष्य स मुहूर्तं तु ददर्श भरतो गुरुम् ।

उटजे राममासीनं जटामण्डलधारिणम् ॥२.९९.२५)

Bharata (after sighting the hermitage of Rama), spent a few minutes looking at it and then saw Rama , his Guru, sitting inside with his matted locks.

[Note: The context is Bharata visiting Rama at Chitrakuta with a view to persuading him to return to Ayodhya]

  1. यदि बुद्धिः कृता द्रष्टुं अगस्त्यं तं महामुनिम्।

अद्यैव गमने बुद्धिं रोचयस्व महायशाः ॥  (३.११.४४)

Sutikshna Rishi (in whose hermitage Rama was staying) said to  Rama “O Rama of great fame, if you intend visiting Agastya, the great sage,  then make up your mind to go there today itself”.

[Note: The context is when Rama spent time at the hermitage of Sutikhsna after Bharata’s visit]

  1. भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो।

मृगरूपमिदं व्यक्तं विस्मयं जनयिष्यति  (३.४३.१७)

Sita  says to Rama “ This deer (of golden colour) will be an object of wonder for Aryaputra Bharata, my in-laws and for myself”

[Note: The context is Sita’s fascination for the deer of golden hue which was the guise put on by Maricha by his magical powers to lure Rama away from Sita]

  1. गच्छ शीघ्रमितो राम सुग्रीवं तं महाबलम्।

वयस्यं तं कुरु क्षिप्रमितो गत्वाद्य राघव ॥  (३.७२.१७)

Kabandha to Rama ( after he was freed from his curse and regained his original form): “ O Rama ! Leave this place without delay and go to the powerful Sugreeva.  Make friends with him quickly after going there today itself.“

  1. देशकालौ प्रतीक्षस्व क्षममाणः प्रियाप्रिये।

सुखदुःखसहः काले  सुग्रीववशगो भव ॥  (४.२२.२०)

Vali’s words, on his death bed, to Angada  “ Wait for the appropriate place and time,  taking with equanimity both likes and dislikes and pleasure and pain which occur over a period of time and put yourself under the control of Sugriva “

  1. वन्द्यास्ते तु तपस्सिद्धास्तपसा वीतकल्मषाः

प्रष्टव्याश्चापि सीतायाः प्रवृत्तिं विनयान्वितैः  ॥ (४.४३.३४)

Sugriva’s instructions to the Vanaras regarding the rishis they would meet during their search for Sita: “Those Rishis,  who by their austerities,  have attained the highest goal of life and have been purified by their tapas, are to be revered and respected.  You should enquire of them about Sita and her present situation with modesty and humility.”

  1. स निर्जित्य पुरीं श्रेष्ठां लङ्कां तां कामरूपिणीम्।

विक्रमेण महातेजाः हनूमान्मारुतात्मजः ॥ (५.४.१)

Having conquered  by his valour the guarding deity ofLankapuri,   who was capable of taking any form she desired, Hanuman, son of Vayu and very powerful (scaled the ramparts of Lanka)

  1. धन्या देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः ।

मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥ (५.२६.४१)

This sloka is from the soliloquy of Sita kept in captivity by Ravana in Ashokavanika:Devas, Gandharvas, Siddhas andRishis whosoever see my Lord Rama, who has eyes beautiful as lotus petals, will have their lives fulfilled.”

  1. मंगलाभिमुखी तस्य सा तदासीन्महाकपेः।

उपतस्थे विशालाक्षी प्रयता हव्यवाहनम् ॥ (५.५३.२६)

The wide-eyed (Sita), with the intention of blessing Hanuman and preventing any hurt to him,  prayed to the Fire God with a pure heart.

[Note: The context is the episode of Hanuman’s tail being wrapped in clothes, soaked in oil and set on fire by therakshasas. But the God of Fire (Agni) did not hurt Hanuman as the latter’s father Vayu was the former’s friend]

  1. हितं महार्थं मृदु हेतुसंहितं व्यतीतकालायतिसंप्रतिक्षमम्।

निशम्य तद्वाक्यमुपस्थितज्वरः प्रसङ्गवानुत्तरमेतदब्रवीत् ॥ (६.१०.२७)

Hearing (the Advice of Vibhishana) which was well-meaning, having a superior purpose, mild, reasoned, relevant equally in the past, the present and the future, Ravana was infuriated and being passionately attached gave the following reply.

[Note: The context is Vibhishana’s advising Ravana not to buy the enmity of Rama and honourably return Sita to him. Ravana could not digest this advice]

  1. धर्मात्मा रक्षसां श्रेष्ठः संप्राप्तोऽयं विभीषणः ।

लङ्कैश्वर्यं ध्रुवं श्रीमानयं प्राप्नोत्यकण्टकम् ॥ (६.४१.६८)

This Vibhishana, the embodiment of dharma and foremost amongrakshasas has arrived (to surrender himself to Rama) and he will surely inherit the whole of the riches of Lanka free of all enemies.

[Note: These are the words of Vali’s son Angada addressed to Ravana.  Angada had come to Ravana’s court as the emissary of Rama]

  1. यो वज्रपाताशनिसन्निपातान्न चुक्षुभे नापि चचाल राजा।

स रामबाणाभिहतो भृशार्तश्चचाल चापं च मुमोच वीरः ॥  (६.५९.१४०)

The valiant Ravana, struck by the vajrayudha of Indra or by thunder-bolt, was never agitated or moved but struck by the arrows of Rama he became extremely hurt, and the bow slipped from his hand.

[Note: The context is the first day’s fight between Rama and Ravana}

  1. यस्य विक्रममासाद्य राक्षसा निधनं गताः।

तं मन्ये राघवं वीरं नारायणमनामयम् ।  (6.72.11)

 

“On the strength of whose valour many rakshasas lost their lives that valiant Rama, I think, is the eternal Narayana Himself.”

[Note: These are the musings of Ravana when many of his commanders and his brother Kumbhakarna were put to death by Rama and Lakshmana]

  1. न ते ददर्शिरे रामं दहन्तमरिवाहिनीम्।

मोहिताः परमास्त्रेण गान्धर्वेण महात्मना ॥६.९४.२६॥

The large-hearted  Rama was scorching to death the army of the enemy but the rakshasas could not see him, deluded as they were by the  Gandharvastra (shot from the bow of Rama)

 

  1. प्रणम्य देवताभ्यश्च ब्राह्मणेभ्यश्च मैथिली ।

बद्धांजलिपुटाचेदमुवाचाग्निसमीपतः ॥  (६.११९.२३)

Offering her salutations to the devas and the brahmanas  Sita, with folded hands went near Agni and spoke thus

[Note: As commanded by Rama Sita steps into fire to prove her chastity and prays to Agni thus:

             यथा मे हृदयं नित्यं नापसर्पति राघवात् ।

             तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

            

              यथा मां शुद्धचारित्रां दुष्टां जानाति राघवः।

              तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

            

Just as my heart never moves away from Rama, so Agni the witness for all the world protect me from all sides.

I am pure and chaste but Rama thinks I am polluted; so Agni the witness for all the world protect me from all sides.]

  1. चलनात्पर्वतेन्द्रस्य गणा देवाश्च कंपिताः।

    चचाल पार्वती चापि तदाश्लिष्टा महेश्वरम् ॥  (७.१६.२६)

When the mountain was shaking, the ganas and devas were tossed about.  Parvati also felt the tremor and embraced her consort Maheshwara (Siva)

[Note:  The context is when Ravana tried to uproot the Kailasa Mountain, the abode of Siva, when his Pushpaka was not allowed to fly over it by Nandi]

  1. दाराः पुत्राः पुरं राष्ट्रं भोगाच्छादनभोजनम्।

    सर्वमेवाविभक्तं नौ भविष्यति हरीश्वर ॥ (७.३४.४१)

O Chief of Vanaras,  henceforth wives, sons, city, country, objects of enjoyment, clothes and food would be undivided between us, that is, we will partake of them as common assets.

[Note: Ravana was overcome by Vali’s superior strength.  Discretion being the better part of valour, Ravana concluded a treaty of friendship with Vali.  The above are words of Ravana to Vali]    

  1. यामेव रात्रिं शत्रुघ्नः पर्णशालां समाविशत्।

    तामेव रात्रिं सीतापि प्रसूता दारकद्वयम् ॥(७.६६.१)

The night during which  satrughna entered the hermitage of Valmiki, the same night Sita was delivered of twin male children.

  1. इदं रामायणं कृत्स्नं गयत्रीबीजसंयुतम् ।

    त्रिसन्ध्यं यः पठेन्नित्यं सर्वपापैः प्रमुच्यते ॥

Those who recite this, the whole of the story of Rama, composed of the bijaksharas (seed letters) of Gayatri Mantra, in the morning, midday and evening sandhyas, will be rid of all his evil deeds.

Citation.

http://prramamurthy1931.blogspot.in/2011/08/gayatri-ramayanam.html

http://www.advaita-vedanta.org/articles/rig_vedic_ramayana/rig_vedic_ramayana-1.htm

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Science

Three Million Scientific Papers Wrong Statistical Method Wrong


I have been, in this blog, maintaining that Science at best is workable hypothesis for the time being and there is no certainty about it.

And the Scientists hide under the cloak of Axioms, which you are not allowed to question.

They say it is self-evident.

Science is built on faulty logic.

That a certain result shall follow a given set of cause/s/events under similar conditions.

What people forget or do not dare to question is that all the conditions in any scientific testing or experiments are not in our control , we do not know how reliable they are and we are not guaranteed the circumstances shall remain repeatedly the same.

That Nature shall behave uniformly is a fallacy not supported by Logic.

We can not say Nature shall behave uniformly for we have not examined all the cases of Nature and it is impossible to know this.

We assume it shall.

p Value Imaginary.Image.jpg

Many researchers have labored under the misbelief that the p-value gives the probability that their study’s results are just pure random chance. Credit: Lenilucho/Wikipedia

Secondly Science is certain of Causal relationship ,that is an effect has a Cause and a Cause  must  produce a result.

Logically a Cause may have more than One effect and one effect may have more than one Cause.

Therefore this is also faulty.

(Indian Philosophy addresses this problem by Parinama Vada and Vivatha Vada)

And the scientists also assumes many tools for verification of data,those that are purely imaginary and have no factual basis.

Now a Testing tool used by Psychology is found to be wrong and so are the three million scientific papers based on these tools.

Worse is that this has happened in Applied Psychology

How the patients were ever cured based on these scientific papers only GOK!

Psychology researchers have recently found themselves engaged in a bout of statistical soul-searching. In apparently the first such move ever for a scientific journal the editors of Basic and Applied Social Psychologyannounced in a February editorial that researchers who submit studies for publication would not be allowed to use a common suite of statistical methods, including a controversial measure called the p-value.

These methods, referred to as null hypothesis significance testing, or NHST, are deeply embedded into the modern scientific research process, and some researchers have been left wondering where to turn. “The p-value is the most widely known statistic,” says biostatistician Jeff Leek of Johns Hopkins University. Leek has estimated that the p-value has been used at least three million scientific papers. Significance testing is so popular that, as the journal editorial itself acknowledges, there are no widely accepted alternative ways to quantify the uncertainty in research results—and uncertainty is crucial for estimating how well a study’s results generalize to the broader population.

Unfortunately, p-values are also widely misunderstood, often believed to furnish more information than they do. Many researchers have labored under the misbelief that the p-value gives the probability that their study’s results are just pure random chance. But statisticians say the p-value’s information is much more non-specific, and can interpreted only in the context of hypothetical alternative scenarios: The p-value summarizes how often results at least as extreme as those observed would show up if the study were repeated an infinite number of times when in fact only pure random chance were at work.

This means that the p-value is a statement about imaginary data in hypothetical study replications, not a statement about actual conclusions in any given study. Instead of being a “scientific lie detector” that can get at the truth of a particular scientific finding, the p-value is more of an “alternative reality machine” that lets researchers compare their results with what random chance would hypothetically produce. “What p-values do is address the wrong questions, and this has caused widespread confusion,” says psychologist Eric-Jan Wagenmakers at the University of Amsterdam

..

Ostensibly, p-values allow researchers to draw nuanced, objective scientific conclusions as long as it is part of a careful process of experimental design and analysis. But critics have complained that in practice the p-value in the context of significance testing has been bastardized into a sort of crude spam filter for scientific findings: If the p-value on a potentially interesting result is smaller than 0.05, the result is deemed “statistically significant” and passed on for publication, according to the recipe; anything with larger p-values is destined for the trash bin.

Quitting p-values cold turkey was a drastic step. “The null hypothesis significance testing procedure is logically invalid, and so it seems sensible to eliminate it from science,” says psychologist David Trafimow of New Mexico State University in Las Cruces, editor of the journal.’

In plain English the p value is imaginary and has no basis.

I can foresee a host of scientists coming out against this post using fancy jargon, while the questions raised by me remain unanswered/will remain so.

Long Live Science!

News Source,

http://www.scientificamerican.com/article/scientists-perturbed-by-loss-of-stat-tool-to-sift-research-fudge-from-fact/

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Hindusim

Lombardy Lambadi Indian Origin Of ItalianTribes Genetic Proof


One of the curious features of World History written by the West is the observation, whenever  there is a reference to Human Races, Immigration, Cultural  practices, inscriptions, a simple statement is made to the effect  if the issue related to is Race,Immigration or Cultural practices, that they are from Asia, or to be specific(for the West of course), is central Asia.

Migration Of Gypsies from India.Image.jpg Migration Of Gypsies from India.

They normally use this term to denote Iran,Kazakhstan  or the Central Asian Region.

But they do not probe further.

Where did these people or customs, languages come from?

Though there is enough evidence is available in terms of archaeological findings, references in the local legends they are not verified.

In such cases, the trail is picked up, it normally ends up with Etruscan,Mayan,Sumerian Civilizations.

If only they could pursue the issue further ,they would find the roots in Bharatavarsha,as India was called then.

I am not sure whether this is a genuine apathy or a deliberate ploy to undermine Hinduism.

Considering the services of people like max Mueller, I tend to believe it is the latter.

I was struck by the terms Roma, Lombardy regions in Italy.

References in Vedic and Tamil Literature abound about Italy and Greece.

Sometimes the term Yavana is used to denote Greeks as well as Romans.

Trade and communications were quite strong even during the period of Julius Caesar.

In India we have the term Lambadi for the nomads, who go about throughout the country, a sort of Gypsies

The language they speak , sometimes, sounds Italian.

They are found in Andhra Pradesh in large numbers, which they use as their base.

They are also found in Vidarba and Madhya Pradesh.

Lambadis of India.

Banjaras are traditionally known as suppliers and pack bullock carriers and Banjara word is derived from Sanskrit word vana chara(wanderers in jungle). The word Lambani or Lamani is derived from Sanskrit word lavana (salt) which was the principal goods they transported across the country.’

I may be noted that the eary tamil Sangam Literature mentions that the Romans imported Salt from India in exchange for Horses.

Banjara people follow Hinduism, and worship Hindu gods like Krishna, Balaji, Jagadamba Devi and Hanuman. They also pray tl Sati Aayi, Seva Bhayya or Sevalal, Mithu Bhukhiya which are gods of their community. They also worship peer and Banjara Devi by praying in the forest, represented by a heap of stones. Of these, Mithu Bhukhiya was an “expert decoit” of the tribe and is worshipped in a hut built in front of Tanda or village with a white flag on top. This practice is gradually losing its importance, mainly because the people are more engaged in agriculture, government employment and other labour.[15] No member of the community is allowed to sleep in the special hut built for Mithu Bhukhiya (also spelled Mitthu Bhukhiya). Seva Bhaya or Seva Lal was a saint and is highly respected by the Banjara people. He protected the women of his community and his story is quoted by British administrators who tagged his period around 1857 A.D. with his original name as Siva Rathode.

The most numerous Banjara or Lambadi community is in Andhra Pradesh and Telangana states at 2.2 million where they speak their own dialect along with Telugu. In Karnataka, they are spread in northern parts of the state[ and Karnataka has second largest population (1.1 million, as of 2012) in India.

The word Lombardy comes from Lombard, which in turn is derived from Late Latin Longobardus, Langobardus (“a Lombard”), derived from the Proto-Germanic elements *langaz + *bardaz; equivalent to long beard. Some sources derive the second element instead from Proto-Germanic *bardǭ, *barduz (“axe”), related to German Barte (“axe”).

Lombardy originally referred to the entire territory of Italy (known as Longobardia Major and Langobardia Minor) ruled by theLombards, a Germanic tribe who conquered much of the Italian peninsula beginning in the 6th century.

1.The Rishis are known t have long beards.

2.The German tribes, especially the Huns were settlers from India.

They moved from South India, at the of a Tsunami when Rama’s ancestor Satyavrata Manu mover to Ayodhya.

The area of current Lombardy was settled at least since the 2nd millennium BC, as shown by the archaeological findings of ceramics, arrows, axes and carved stones. Well-preserved rock drawings left by ancient Camuni in the Valcamonica depicting animals, people and symbols were made over a time period of eight thousand years preceding the Iron Age.[8] and 300,000.[9]

The many artifacts (pottery, personal items and weapons) found in necropolis near the Lake Maggiore, and Lake Ticino demonstrate the presence of the Golasecca Bronze Age culture that prospered in Western Lombardy between the 9th and the 4th century BC.

In the following centuries it was inhabited by different peoples among whom the Etruscans, who founded the city of Mantua and spread the use of writing; later, starting from the 5th century BC, the area was invaded by Celtic – Gallic tribes. These people settled in several cities (includingMilan) and extended their rule to the Adriatic Sea.

Their development was halted by the Roman expansion in the Po Valley from the 3rd century BC onwards. After centuries of struggle, in 194 BC the entire area of what is now Lombardy became a Roman province with the name of Gallia Cisalpina (“Gaul on the inner side (with respect to Rome) of the Alps”).

The Etruscan may be traced to India.

Please read my Post.

Legend states that at the beginning of the Etruscan Age, the city of Rome was founded by the twin sons of the war God Mars. Their names were Romulus and Remus. The boys had been abandoned by their divine father and Etruscan mother and were reared in the forest by a she-wolf. This is a slightly different version of the story of the Hindu epic Ramayana where the divine king Sri Rama abandons Sita and his twin sons, Luva and Kusha. The two boy were reared by their mother and Rishi Valmiki in his forestashram.

In the Etruscan legend, the twins are raised by a she-wolf in the forest, but that probably emerges from a confusion between the Sanskrit terms ‘rishi’ (ऋषि) which means a ‘sage’ and the Sanskrit ‘vriki’ (वृकी) which means a ‘she-wolf’ – considering that the fame of Sri Rama had traversed west from India by the time of the Etruscans. And a treasure trove of Etrsucan paintings bears out this argument…

Details Here .

And.

The early upbringing of Rishyasringa is linked to the highland location in the central mid hill of Nepal now popular as Resunga in the Gulmi District of the Lumbini Zone. Stories about the unique setting of the special mountain that has attracted and made it the home to many famous mystic Yogis. The Saha Kings of Nepal have dedicated special respect and attention to its maintenance and arrangement and the religious circuit of Ridi-Rudrabeni-Resunga in the Gulmi district is a huge attraction for national and international tourists. The all-weather road that connects the Indian border of Sunauli (Uttar Pradesh) and passes through the Nepal’s Sidharthanagar-Butwal-Palpa cities leading to the Ridi Sangam with Kali Gandaki and upward towards the district headquarters Tamghas.

The return of these people who left South India is being mistakenly quoted as the Invasion of Aryans .

It is only the return of a group of the Vedic people , who left because of a Tsunami from South India,

This group was led by Shiva and His son Ganesha who proceeded to Arctic before coming back to India to settle in Sarasvati Valley.

Please read my posts on this,

The Genetic Proof.

 

“Our genetic lineage study demolishes this theory and proves that gypsies known as Romanis actually are descendants of Domas who have inhabited the Gangetic plain for centuries now,” said Dr Gyaneshwer Chaubey of Tartu University, Estonia, and a member of the research team that included scientists from Hyderabad-based Centre for Cellular and Molecular Biology(CCMB) and University of Bern, Switzerland.

The Y chromosome is inherited from father to son, son to grandson, and so on. This means that all males of a family or a population evolved from a single founder male possess the same Y chromosome.

Based on genetic signatures that exist on Y chromosome, every male could be assigned to a specific group. This helps in tracing paternal lineage.

Researchers screened about 10,000 males from around the world including 7,000 belonging to 205 ethnic populations of India, to discern a more precise ancestral source of Gypsies.

“The result of this genetic analysis showed that aboriginal scheduled tribes and scheduled caste populations of northwestern India, traditionally called Doma, are the most likely ancestral populations of modern European Roma,” Dr Kumarasamy Thangaraj of CCMB said.

(http://indiatoday.intoday.in/story/twin-researches-indian-dalits-european-gypsies-common-ancestory-india-today/1/237137.html)

Citations.

http://en.wikipedia.org/wiki/Lombardy

http://en.wikipedia.org/wiki/Rishyasringa

http://en.wikipedia.org/wiki/Banjara

http://www.britannica.com/EBchecked/topic/285248/India

 

 

 

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Hinduism

World Human Races are From India


What is the original source and authority on any subject?

I encountered this issue when a comment for a Post mine stated that the Links/sources provided by me depend on each other and as such they commit the fallacy of Circular reasoning.

Hence they are unacceptable.

India where Human Races spread from.Image.jpg

Human Race From India.

The comment also observed that I must provide a reliable source like Text Books(?) or a reputed authority.

What then is a source that is dependable?

You depend and take reference to the one that is in agreement with known facts that are available.

And these facts are to be borne out by physical evidence such as Archaeology  an , in my opinion, Astronomy  as one can not tamper with Astronomical events while one can with Archaeology.

And in addition one may have to depend on contemporary references of the relevant period  where the events have occurred and the foreign sources which were contemporary in terms of Time that refer to these events.

This the procedure I follow in validating information.

But all these have to stop at one point where the trail ends.

If you star doubting the authenticity of this, then no knowledge is possible.

Science conveniently circumvents this by saying some fundamentals are self-evident,Axioms, and are not to be questioned.

But Arts and History does not have this privilege.

The first source has o be proved as in Philosophy.

Philosophy tries to answer questions that are unanswerable by Science.

So the talk about God Reality evokes a lot of arguments an denials.

These areas need perception combined with inference,and testimony.

If one were to deny Inference as it may be faulty because non availability of all the facts then Inference can not be used.

In that case many day-to-day activities might come to a standstill.

And on Testimony if one were to doubt every testimony , I can not even say who my parents are!

Indian philosophy accepts Inference and Testimony(Sabda) as sources of Knowledge, under certain conditions.

I shall be writing on the sources of Knowledge shortly.

Now to the subject on hand, that of where did all the races originate from?

If one were to check western sources, both historical and religious,they would simply state that it was there or it is from another place.

You check on Human migration to Europe,

Waves of people came in intervals in they state.

Then they add from Asia.

Please read my post on Human Migration.

The trail ends there.

But the source they quote, namely India,comes out with references then they are dismissed at Myths.

Bu the west’s statement that human migration just happened and it is from Asia people accept it.

Why?

I leave it at that.

Now when we find human races History the same pattern is observed.

This is what  is Race about.

Groups of humans have always identified themselves as distinct from neighboring groups, but such differences have not always been understood to be natural, immutable and global. These features are the distinguishing features of how the concept of race is used today. In this way the idea of race as we understand it today came about during the historical process of exploration and conquest which brought Europeans into contact with groups from different continents, and of the ideology of classification and typology found in the natural sciences.

The European concept of “race,” along with many of the ideas now associated with the term, arose at the time of the scientific revolution, which introduced and privileged the study of natural kinds, and the age of European imperialism and colonizationwhich established political relations between Europeans and peoples with distinct cultural and political traditions.[37][38] As Europeans encountered people from different parts of the world, they speculated about the physical, social, and cultural differences among various human groups. The rise of the Atlantic slave trade, which gradually displaced an earlier trade in slaves from throughout the world, created a further incentive to categorize human groups in order to justify the subordination of African slaves.[39] Drawing on Classical sources and upon their own internal interactions — for example, the hostility between the English and Irish powerfully influenced early European thinking about the differences between people[40] — Europeans began to sort themselves and others into groups based on physical appearance, and to attribute to individuals belonging to these groups behaviors and capacities which were claimed to be deeply ingrained. A set of folk beliefs took hold that linked inherited physical differences between groups to inherited intellectual, behavioral, and moral qualities.[41] Similar ideas can be found in other cultures,[42] for example in China, where a concept often translated as “race” was associated with supposed common descent from the Yellow Emperor, and used to stress the unity of ethnic groups in China. Brutal conflicts between ethnic groups have existed throughout history and across the world.[43]

The 1775 treatise “The Natural Varieties of Mankind,” by Johann Friedrich Blumenbach proposed five major divisions: the Caucasoid race,Mongoloid race, Ethiopian race (later termed the Negroid race), American Indian race, and Malayan race, but he did not propose any hierarchy among the races.[47] Blumenbach also noted the graded transition in appearances from one group to adjacent groups and suggested that “one variety of mankind does so sensibly pass into the other, that you cannot mark out the limits between them”.[48]

From the 17th through the 19th centuries, the merging of folk beliefs about group differences with scientific explanations of those differences produced what one scholar has called an “ideology of race”.[38] According to this ideology, races are primordial, natural, enduring and distinct. It was further argued that some groups may be the result of mixture between formerly distinct populations, but that careful study could distinguish the ancestral races that had combined to produce admixed groups.[43] Subsequent influential classifications by Georges Buffon, Petrus Camper and Christoph Meiners all classified “Negros” as inferior to Europeans.[47] In the United States the racial theories of Thomas Jefferson were influential. He saw Africans as inferior to Whites especially in regards to their intellect, and imbued with unnatural sexual appetites, but described Native Americansas equals to whites.[49]

Where is the evidence here on Races?

Check the source provide here or check any other source.

The same information under esoteric words with no shred of hard evidence and what is quoted in rare cases as an archaeological finds point out Indian connection and no body shall pursue it.

This blog does that ,Pursuing sources  and the trail stops with the Puranas and Ithihasas.

And the facts mentioned by them are borne out by archaeology9Indain and Foreign) and Astronomy.

On the issue of races this is what the Puranas, Ramayana, Mahabharata and The Puranas have to say.

And my research shows most of them have been validated and I have published them.

I shall continue to pursue what has not yet been covered.

King Yayati a king of the Lunar Dynasty is mentioned to have 5 sons, all of whom became the founders of many royal dynasties.

The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. And the sons of Drahyu are the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however, are the Pauravas (1:85). Yadavas became strong in central India. The Pauravas (Kurus and Panchalas were branches of this race) became strong in northern India. The sons of Anu were also called Anavas, thought to be the Iranian tribes, who were all grouped as Mlechas. The Yavanas along with the Anavas established themselves in the far western regions.

It is not clear if the Bhojas mentioned here represents the Bhoja-Yadavas, a sub-sect of the Yadavas. However the epic mentions a king named Kunti-Bhoja (the king of Kunti and the foster-father of Pandava’s mother Kunti) and a city named Bhojakata in Vidarbha. There is a highly speculative possibility that the Druids of Ireland were the descendants of Drahyu.

Race from Kamadhenu.

When the sage Vasistha was attacked by king Viswamitra’s army, Vasistha’s cow, Kamadehnu, brought forth from her tail, an army of Palhavas, and from her udders, an army ofDravidas and Sakas; and from her womb, an army of Yavanas, and from her dung, an army of Savaras; and from her urine, an army of Kanchis; and from her sides, an army of Savaras. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and Pulindas andChinas and Hunas with Keralas, and numerous other Mlechchhas.

This is also found in Ramayana:- the tribes like the Kambojas, Barbaras, Pahlavas, Yavanas, Sakas, Mlecchas, Haritas and Kiratas etc. had originated from the body parts of the divine cow, Kamadhenu of sage Vasistha, as hords of army men, to protect him from the attack of the king Viswamitra (Ramayana 1.55.2-3). The following passage from Mahabharata. At (12:35) is mentioned:- What duties should be performed by the Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, theTusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several castes that have sprung up fromBrahmanas and Kshatriyas, the Vaisyas, and the Sudras, that reside in the dominions of (Arya) kings?

They were later given the status of Sudras. The Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the Varvaras, the Kiratas, the Yavanas, and numerous other tribes of Kshatriyas, have become degraded into the status of Sudras through the wrath of Brahmanas. (13:35). It is in consequence of the absence of Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and other Kshatriya tribes have become fallen and degraded into the status of Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of the absence of Brahmanas from among their midst, become degraded into Sudras (13:33).

Kamadhenu in this context has to be taken in its meaning of perennial.

It means that the Races originate from India perennially.

A passage in the Mahabharata, which is rendered as a futuristic prediction mentions thus:- The Andhra Kingdom, the Sakas, the Pulindas, the Yavanas, the Kamvojas, theBahlika Kingdom Valhikas and the Abhira Kingdom Abhiras, will then become possessed of bravery and the sovereignty of the earth (3:187).

Yavana rulers might have spread throughout ancient India, who established their city-states or small kingdoms during the period of Mahabharata. Many ancient Indian warriors like Pandu, Arjuna, Nakula, Sahadeva, Karna and Vasudeva Krishna were mentioned as encountering Yavana kings.

Mention of Yavanas who fought with Arjuna and his father Pandu:- The king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control (1:141). Mention of a Yavana stronghold in Mathura:- The Yavanas, the Kamvojas, and those that dwell around Mathura are well skilled in fighting with bare arms (12:100). Nakula the son of Pandu reduced to subjection the fierce Mlechchas residing on the sea coast, as also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the Sakas. And having subjugated various monarchs, and making all of them pay tributes, Nakula that foremost of the Kurus, full of resources, retraced his way towards his own city (2:31). Sahadeva, the son of Pandu, brought under his subjection and exacted tributes from the Paundrayas and the Dravidas along with theUdrakeralas and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas, and also the delightful city of Atavi and that of the Yavanas (2:30). The Yavana city mentioned here seems to be a south Indian port city of the Yavanas during the ancient era.

Having come to the western regions, Karna made all the Yavana and Varvara kings pay tribute. The Suta’s son brought the Sasakas and the Yavanas under his sway.(3:252).Vasudeva Krishna slew the Yavana called Kalyavana (3:12). The Sakas, and the Yavanas with followers, were all vanquished by Krishna. (7:11).

Citations.

http://en.wikipedia.org/wiki/Yavana_Kingdom

http://en.wikipedia.org/wiki/Race_%28human_classification%29#Historical_origins_of_racial_classification

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Hinduism

Greeks Yavanas Of Turvasu Yayati’s Son Fought Mahabharata War


The connection between the Greeks and Sanatana Dharma ,Hinduism goes back a long time.

The Vedic Literature,Puranas, Tamil Sangam Literature and Tamil Epics speak of Greeks, their riches and their valor.

It is also noted that the Greeks lived among the Vedic Hindus.

The

The “Yona” Greek king of India Menander (160–135 BCE). Inscription in Greek: “BASILEŌS SOTĒROS MENANDROU”, lit. “of Saviour King Menander”. “MenanderCoinFront” by Wikipedia :en. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:MenanderCoinFront.jpg#/media/File:MenanderCoinFront.jpg

The Greeks participated in the Kurikshetra War along with Duryodhana on the advice of Karna.

India Greece Trade Route 300 BC.Image.jpg

India Greece Trade Route 300 BC.

The Greeks were known as Yonas and Yavanas.

The Yavanas, Greeks  were a part of those people considered as Mielchas, meaning those who strayed from the Vedic Dharma.

Thee were initially following the Sanatana Dharma.

They had caste system along the lines of Hinduism.

Many of them were considered to be Kshatriyas and Vaisyas.

Yavanas were described to be beyond Gandhara. There was another country mentioned in the epic as Parama Yona, in the far west of Yavana. This could be the Ionia ofGreece, somehow related to Indian Ionians or Yavanas. The name Yavana could be the Sanskritized form of the name Ionia. Yavanas, Sakas, Pahlavas and Hunas were sometimes described as Mlechhas. Sometimes along with them, the Madras, Kambojas, Kekeyas, Sindhus and Gandharas were included. This name was used to indicate their cultural differences with the Vedic culture, prevailed in the Kuru-Panchala Kingdoms.

“… in the ports of southern India, where the early Tamil poems of uncertain date speak of a settlement of the Yavanas.”(1) The same author (2) does not follow the assumption that Yavanas were Roman traders, although she points out that between the first-second cent BC up to and included the third-fourth cent AD, rightly or wrongly “the term yavana denoted an Ionian Greek”.(3) On pages 83–5 she makes mention of early Indian literature where foreigners were dubbed “yavana”, and points to an Asokan inscription where a border-people is given this appellation. In central and western India, she says, Yavana “figure prominently as donors to the Buddhist Sangha”.(4)

(1) H.P.Ray, The Winds of Change, Delhi, 1994:49, 84; (2) ibid p. 52; (3) ibid p. 54; (4) ibid p. 84..

Thus the Vedic society acknowledged their extra ordinary skills, but kept them as outcasts. An account in the epic depicts Yavanas as the descendants of Turvasu, one of the cursed sons of king Yayati. Only the fifth son Puru’s line was considered to be the successors of Yayati’s throne, as he cursed the other four sons and denied them kingship. Pauravas inherited the Yayati’s original empire and stayed in the Gangatic plain who later created the Kuru and Panchala Kingdoms. They were the followers of proper Vedic culture.

Yavana was the name of one of the sons of Maharaja Yayati who was given the part of the world known as Turkey to rule. Therefore the Turks are Yavanas due to being descendants of Maharaja Yavana. The Yavanas were therefore kshatriyas, and later on, by giving up the brahminical culture, they became mleccha-yavanas. Descriptions of the Yavanas are in the Mahabharata (Adi-parva 85.34). Another prince called Turvasu was also known as Yavana, and his country was conquered by Sahadeva, one of thePandavas. The western Yavana joined with Duryodhana in the Battle of Kurukshetra under the pressure of Karna. It is also foretold that these Yavanas also would invadeIndia in the Kaliyuga . (Srimad Bhagavatam 2.4.18 [1])

It later proved to be true in 326 BC.

Among the tribes of the north and west are the Mlecchas, and the Kruras, the Yavanas, the Chinas, the Kamvojas, the Darunas, and many Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the Parasikas; the Ramanas, and the Dasamalikas. These countries are, besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then again there are the Sudra and Abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas etc. (6:9)

King Yayati a king of the Lunar Dynasty is mentioned to have 5 sons, all of whom became the founders of many royal dynasties.

The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. ..

The word “Yona” in the Pali language, and the analogues “Yavana” in Sanskrit; “Unan” in Urdu and “Jôbon” in Bengali, are words used in the ancient Indus Valley to designate Greek speakers. “Yona” and “Yavana” are transliterations of the Greek word for “Ionians” (Homeric Greek: Iaones, Ancient Greek: *Iawones), who were probably the first Greeks to be known in the East.

The Yavanas are mentioned in the Buddhist discourse of the Middle Length Sayings, in which the Buddha mentions to the BrahmanAssalayana the existence of the Kamboja and Yavana people who have only two castes, master or slave. The direct identification of the word “Yavana” with the Greeks at such an early time (6th-5th century BCE) can be doubted.[1]

Examples of direct association of these with the Greeks include:

  • The mention of the “Yona king Antiochus” in the Edicts of Ashoka (280 BCE)
  • The mention of the “Yona king Antialcidas” in the Heliodorus pillar in Vidisha (110 BCE)
  • King Menander and his bodyguard of “500 Yonas” in the Milinda Panha.
  • The description of Greek astrology and Greek terminology in the Yavanajataka (“Sayings of the Yavanas”) (150 CE).
  • The mention of “Alexandria, the city of the Yonas” in the Mahavamsa, Chapter 29 (4th century CE).

In Sanskrit sources, the usage of the words “Yona”, “Yauna”, “Yonaka”, “Yavana” or “Javana” etc. appears repeatedly, and particularly in relation to the Greek kingdoms which neighbored or sometimes occupied the Punjab territories over a period of several centuries from the 4th century BC to the 1st century AD, such as the Seleucid Empire, the Greco-Bactrian kingdom and the Indo-Greek kingdom.[citation needed] The Yavanas are mentioned in detail in Sangam literature epics such as Paṭṭiṉappālai, describing their brisk trade with the Cholas in Tamilakam.

The Legend of Krishna along with Balarama, Greek Ambassador worshiping Vishnu, establishing a Stupa In India being worshiped in Greece ma by found in this site under Hinduism.

Citation.

http://en.wikipedia.org/wiki/Yona

 

http://en.wikipedia.org/wiki/Yavana_Kingdom

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Hinduism

Sastha Aiyappa Vedic Background Worshiped At Thiruvanaikkaval


Sri Dharma Sastha is venerated as Aiyappa in Kerala at Sabarimalai.

The term Aiyappa is of Tamil origin.

It is the combination of words Aiayan and Appan.

Aiyan means venerable while Appan means Father.

The term may mean Venerable Father.

The term Aiyan is  used to denote Shiva and Appan Vishnu in Tamil Bhakthi Literature.

Sastha.Image at Chaennai Museum.jpg

Aiyappa Image 1. Shasta, Chola Dynasty, Government Museum, Chennai, Tamil Nadu ,India. “MADRAS11” by Benjamín Preciado Centro de Estudios de Asia y África de El Colegio de México – Own work. Licensed under GFDL via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:MADRAS11.JPG#/media/File:MADRAS11.JPG

 

Aiyappa Image. Gif

Image 3. Aiyappa as worshiped now. Image credit. http://sreeayyappa.com/?attachment_id=903

 

Note the Images of Aiyappa one,two and Three.

The third is  what is being worshiped now.

The Asana is different.

Readers may contribute on this aspect.

The Saivite revivalist Appar sang about Shasta as the progeny of Shiva and tirumaal(Vishnu) in one of his Tevarams in the 7th century. The child saint tirugnanasambandar in one of his songs praises ayyanar as celibate god, invincible and terrible in warfare, taking his abode alongside bhootaganas of Lord Siva. The place sanctity and history document or sthalapuranam of tiruvanaikkaval, a saivite temple near trichy, which was first documented by sage kasyapa informs us that sasta once served lord sivan at that site and after being blessed with a vision was instructed by lord to take abode in the outer sanctorum. It says that sasta continues to worship lord during the day of tiruvadirai. Adi sankara also has referred to ayyanar in sivanandalahari in one verse . Some ancient hagiographies have accounted that sri sankara was adeivamsam(divine soul portion) of sree sasta(sevugan), the same way as tirugnana sambandar was a divine portion of skanda and sundarar a divine portion of alalasundarar.

We find refernces in the Silappadikaram of the tamil Sangam period where he is worshiped as Chathan.

Puaranaanuru and Akanaanuru also speak of Chathan.

The earliest reference to Aiynar-Shasta is from the Arcot districtin Tamil Nadu. The stones are dated to the 3rd century C.E. They read “Ayanappa; a shrine to Cattan.” This is followed by another inscription in Uraiyur near Tiruchirapalli which is dated to the 4th century C.E

The sangam Poet Cheeththalai Chathanaar was named after Sastha.

This tradition was followed as Aiyanar in Tamil Villages, where even today Ayyanar is the  guarding Deity of many a Villages.

The earliest inscription to Shasta was made in 855 C.E. by an Ay King at the Padmanabhapuram Sivan temple. Independent temples to Shasta are known from the 11th century C.E. Prior to that, Shasta veneration took place in the temples of Shiva and Vishnu, the premier gods of the Hindu pantheon. Since late medieval times, the warrior deity Ayyappa’s following has become very popular in the 20th century.

Citation and Reference.

http://en.wikipedia.org/wiki/Shasta_%28deity%29

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Hinduism

What Is Brahmotsava,Tirupati Brahmotsva


One would have across the term Brahmotsava being performed n Lord Vishnu Temples.

Brahmotsvams are quite popular in Thirupathi Sri Balaji Temple and Sri Rangam Ranganatha Temple , though the Brahmotsavams are conducted in all the Sri Vaishnava Templs in the South.

What is Brahmotsavam?

Brahmotsavam means a Festival, an offering  By Lord Brahma to Lord Vishnu.

There are legends that Lord Brahma performs the Brahmotsava ans a special Pooja for Lord Visnhu daily at Suchidram Sthaumalaya Temple, where Brahma , Vishnu and Shiva are found in on Idol.

Brahmotsavam,Tirupati.Image.jpg

Brahmotsavam,Tirupati.

While Brahma is believed to perform this every day in the early morning around 4.30 am, Indra, Chief of the Devas, performs in the dead of the night at 12 Midnight.

The performance of the Pooja by Brahma to Lord Vishnu is known as Brahmotsavam.

There is another interpretation.

Brahma in Sanskrit means ,Very big, original cause.

A Big Festival , Pooja in a Temple is called Brahmotsavam.

The dates of Brahmotsavams vary from temple to temple.

‘One of the major Kaalotsavams in Srivaishnava Temples is Brahmotsavam (tiruk-kODi-tirunAL).   Brahmotsavam is conducted at different times in different Temples:
Period of the year in which the Brahmotsavam is conducted varies from temple to
temple. Some examples of when it is performed are: 1. Pratishtapana (Kumbhabhishekam) day of the Temple, 2. Pratishtapana day of Sri Shataari, 3. Thirunakshatram- Birthstar/Birthday of the Temple Deity, 4. Conducted as Shraddotsavam or Kaamyotsavam as desired  (sponsored) by devotees.

Thus, there can be more than one Brahmotsavam in a given year. In the Thirumala
Temple, it is conducted once in the Tamil month ofPurattasi (Sep. 18- Oct.18). It starts on first day of Navaratri (Oct. 10, for 1999) and concludes on Vijayadashami (Oct.19, for 1999), which also happens to be the Thirunakshatram (Shravanam star) of Sri Venkateshwara, the Deity of the Temple. This is the most prominent Brahmotsavam (also called Manava Brahmotsavam). Brahmotsavams in Tirumala are also conducted at three other times of the year, namely: Kaisika Ekadashi (also known as, Raakshasa Brahmotsavam), Mukkoti Dwadashi (also known as, Daiva Brahmotsavam) and Rathasaptami (also known as, Aarsha Brahmotsavam). Besides, these 4 Brahmotsavams in a year, it is also conducted as a shraddotsavam as desired by devotees. It is stated that in the
year 1551 AD, as many as 11 Brahmotsavamas took place.

Origins: Brahmotsavam means “Grand celebration” or a “celebration performed by Brahma”. We will shortly see how both the meanings are appropriate for this event.  Lord Indra once killed a Brahma-raakshasa (a Brahmin with demonic characters). In doing so, he incurred a great sin of killing a Brahmana- “Brahma hatya dosham(BHD)”. To relieve Indra of this burden, Lord Brahma conducted a ceremony. In this ceremony, officiated by Brahma himself, Indra held Sriman Narayana ( Lord Vishnu) on his head during the special ritual bath “Avabritha Snaanam”. This verily was the first Brahmotsavam.

Because of the immense cleansing power of Brahmotsavam, this utsavam is periodically performed in Temples to wash away all wrong doings that may have been
incurred. It is said that the Lord Brahma himself rendered the first Brahmotsavam seva
(service) to Lord Venkateshwara (Vishnu) of the Thirumalai shrine. Indeed, it is a
common belief that every Brahmotsavam is witnessed by Lord Brahma. In recognition
of this, a well decorated empty chariot is pulled in front of the chariot carrying the
deities at the processions held during the Brahmotsavam Brahma is believed to be
seated in that chariot  overseeing  the celebration. Thus, Brahmotsavam is also
referred to as “Brahmapratyakshotsavam” (celebration conducted right in front of
Brahma). References to Brahmotsavam can be found in Varaaha Puraanam (ch.18) and
Bhavishyotthara Puraanam (ch. 24).

Events of Brahmotsava.

Brahmotsavam celebration lasts for 9 days. Brahmotsavam is not just a Temple ritual, but is a grand festival for the whole town. It begins with Ankurarpanam and concludes with AvabhrithaSnanam (Ritual bath or Theerthavaari). On each day, the UtsavaMurthis (Mobile Deities) will be  decorated and taken in procession, once in the morning and once in the evening on different Vahanams (vehicles). In the night, there will also be Unjalseva (Deities seated on the swing). The intricate step by step details vary from Temple to Temple. Here is a brief summary of main events in the Brahmotsavam celebration at the Balaji temple in Thirumalai.

Day 1
Ankurarpanam (planting 9 grains in soil placed in earthen dishes). Kankanadharanam (wrist band) to Utsava Muthi and priests.Procession of Vishvaksenar (Commander-in-chief of Vishnu’s army).
Mritsangrahanam- Collecting the soil for Brahmotsava Yagna(Hawan, Fire ceremony) Peetam. Vishvaksenar returns from procession and enters the Yaga Shaala (Place where Yagnam is conducted), where he is received with Poorna Kumbham honor(special Pot filled with water). He is believed to be the Pradhana Yajaman (Chief conductor) of this Yagnam. This is followed by Procession of Deity on Pedda Sesha (Big serpent) Vahanam.

Day 2
Morning Utsavam (procession) of Deity on Smaller Shesha (smaller serpent) Vahanam.
Dwajaarohanam in the evening. Garuda Dwajam- a flag bearing the emblem of Garuda
(The Eagle- Vehicle of Vishnu) is hoisted with Veda Mantrams from Taittiriya samhita
dedicated to Garuda. This signals start of Brahmotsavam to the whole town. Once the
flag is hoisted, it is expected that no householder leaves town or plans any auspicious
ceremony in the house until the conclusion of Brahmotsavam. Thus the whole town is
able to fully take part in the celebration and not be preoccupied with other personal
activities. Even if someone has to leave town on emergency, they are expected to
return prior to un-hoisting the flag (Dwaja-awarohanam) on day 9.

Day 3
Morning procession on Lion (Simha Vahanam)

Day 4
Morning procession on the “every desire fulfilling giving tree” (Kalpavriksha
vahanam)

Day 5
Deity is dressed as Mohini (temptress, a form of Vishnu) and taken procession in
ivory pallaki (carrier).
Night procession is taken on Eagle (Garuda vahanotsavam – Garuda Sevai).

Day 6
Morning: Procession on Hanuman (Monkey, devotee of Rama/Vishnu) vahanam.
Night procession on Gaja (Elephant) vahanam.

Day 7
Morning procession on Surya Prabha (Sun) vahanam.
Evening procession on Chandra Prabha(Moon) vahanam.

Day 8

Morning: Rathotsavam -Ratha (chariot) Yatra (procession) for the Deities.
Night: Procession on Ashva (horse) vahanam.

Day 9
Morning: Deities carried in pallaki (carrier) to the Pushkarani (sacred pond) in front of
the Varaha Swami (the Boar incarnation of Vishnu) Temple for the special bath
-Abhishekam and Avabritha Snanam (Theerthavaari thirumanjanam). All devotees
also take bath in the pushkarani. The Deities are taken back to the Kalyana Mantapam
of the Temple. The flag is un-hoisted, marking the conclusion of Brahmotsavam. Even
watching the video of this majestic celebration in itself deeply touches our heart, mind, eyes and ears.

References::

1. S.K. Ramachandra Rao, The Hill-Shrine of Vengadam: Art, Architecture and Agama
of Tirumala Temple, First Edition, (Ed., Daivajna K.N. Somayaji), Pub., Kalpatharu
Research Academy, Bangalore, 1993.

2. S.K. Ramachandra Rao, Thirupathi Thimmappa (in Kannada), IBH publihers,
Bangalore, 1980.

 

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Hinduism

Gayatri Temples,.An Explanation Of Gayatri


Gaayatrem Chandasaam Maatha Itham Brahma Jushsvana

Among the Chandas(Meters), ‘I am Gayatri’-Lord Krishna in Bhagavad Gita.

Gayatri is the mother of all Mantras.

No Japa shall yield results for one who does no recite Gayatri just as one would not attain Happiness if one were to neglect his/her parents (Dharma Sastras)

Of the three amsas of Gayatri, Gayatri is at the Higher Mental level, as a potential Concept,Savitri at the formed thought level and Sarasvati he expressive part of Gayatri.

For details read my posts on Gayatri,Savitri and Sarasvati.

I am providing a list of ancient Gayatri Temples in India.

Most popular is the Gayarit temple is at Jagatsukh,Manali.Himalayas.

Gayatri Temple at Jagatsukh near Manali in Himachal Pradesh: Ancient temple with intricate woodwork with modern marble image of Gayatri.

Gayatri At Jagatsukh.image.jpg

Gayatri At Jagatsukh.

JAGATSUKH : The one time capital of Kullu.

This temple of Goddess Sri Gayathri is built by Sri Chidambara Dixith with the support of many Devotees. The inspiration to build a temple came from his divine blessing from the goddess Sri Gayathri Devi. This temple was built in 1962 by the divine grace of Godess Sri Gayathri Devi. In 1977 the idol of Lord Anjaneya was installed inside the temple complex, in 1986 Idols of Lord Ganesha along with Siddhi Buddhi and Lord Shanmukha were also installed, in 1990 the idols of Lord Shiva and Parvathi along with the Navagraha Deities were installed. Of lately the Idol of Lord Vishnu is also installed inside the temple complex..

Gayatri at Shantikunj.image.gif

Gayatri at Shantikunj.

 

 

Gayatri Temples.

Chidambaram.

Pushkar.

Yeshwantpur ,Bangalore.

Sri Gayathri Devi Temple,
Sri Gayathri Nagar,
Ajjanur Road,
Kurumbapalayam, (Vedapatti),
Coimbatore — 641 007

.Readers may send in their list.

An explanation of the Gayatri Mantra.

I shall be posting another interpretation.

The Gayatri Mantra consists of twenty-four syllables – three lines of eight syllables each. The first line (Aum Bhur Bhuvah Swah) is considered an invocation, and is not technically a part of the original Gayatri Mantra as it appears in the Upanishads. Gayatri is also referred to as a Vedic poetic meter of 24 syllables or any hymn composed in this meter. Hence, there exists a whole familt of Gayatri Mantras, which serve as meditative aids to pray for the blessings of a particular personal God.

Aum Bhur Bhuvah Swah,

Tat Savitur Varenyam,

Bhargo devasva Dhimahi,

Dhiyo Yo Nah Prachodayatur.

ॐ भूर्भुव: स्व: तत्सवितुर्वरेण्यं ।

भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।।

A basic translation can be given as…

Oh God, the Protector, the basis of all life, Who is self-existent, Who is free from all pains and Whose contact frees the soul from all troubles, Who pervades the Universe and sustains all, the Creator and Energiser of the whole Universe, the Giver of happiness, Who is worthy of acceptance, the most excellent, Who is Pure and the Purifier of all, let us embrace that very God, so that He may direct our mental faculties in the right direction.

The Four Parts of the Gayatri Mantra

Aum Bhur Bhuvah Swah ( भूर्भुव: स्व :)

  1. AUM (ॐ), the Supreme name of God.

BHUR BHUVAH SWAH. These three words collectively are known as the “Mahavyahriti”. They express the nature of God, and demonstrate his inherent qualities.

  1. BHUR (भूर्)

Firstly, the word Bhur implies existence. God is self-existent and independent of all. He is eternal and unchanging. Without beginning and without end, God exists as a continuous, permanent, constant entity. Secondly, the word Bhur can also mean the Earth, on which we are born and sustained. God is the provider of all, and it is through His divine will that we our blessed with all that we require to maintain us through our lives. Finally, Bhur signifies Prana, or life (literally, breath). God is That which gives life to all. Whilst He is independent of all, all are dependent on Him. It is God who has given us life, God who maintains us throughout our lives, and God alone who has the ability to take away our life, when He so chooses. The only permanent entity, all others are subject to His own will

  1. BHUVAH (भुव:)

Bhuvah describes the absolute Consciousness of God. God is self-Conscious as well as being Conscious of all else, and thus is able to control and govern the Universe. Also, the word Bhuvah relates to God’s relationship with the celestial world. It denotes God’s greatness – greater than the sky and space, He is boundless and unlimited. Finally, Bhuvah is also indicative of God’s role as the remover of all pain and sufferings (Apaana). We see pain and sorrow all around us. However, through supplication to God, we can be freed from that pain and hardship. God Himself is devoid of any pain. Though He is Conscious of all, and is thus aware of pain, it does not affect Him. It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which causes us to feel pain. Through true devotion to God, we can be freed from the clutches of Maya, and thus be rid of pain and sorrow.

  1. SWAH (स्व:)

Swah indicates the all-pervading nature of God. He is omnipresent and pervades the entire multi-formed Universe. Without Form Himself, He is able to manifest Himself through the medium of the physical world, and is thus present in each and every physical entity. In this way, God is able to interact with the Universe created by Him, and thus sustain and control it, ensuring its smooth and proer running and function.

Also, Swah symbolises God’s bliss. All but God experience pain, suffering and sorrow. Devoid of all such things, God alone is able to experience supreme bliss. Happiness as experienced by humans is temporary, a transient state of mental satisfaction, which soon dissolves back into the mire of worldy troubles. Perfect, and without any form of deficiency, God alone experiences true bliss, permanent and unaffected by worldly pains and woes. One who realises God is able to join in this bliss, and thus God is able to impart true happiness to those who establish oneness with that Supreme Divinity.

The Mahavyahriti can be summed up by comparison to the word AUM itself, and through this comparison to the tripartite structure, can be compared to the essential nature of God, which differentiates Him from the other two entities recognised in that structure (namely, matter and soul), in the same way as the comparison between the three parts of the word Satchidananda, another name also used to describe God…

  • BHUR Prana Earth Sat Existence
  • BHUVAH Apana Sky Chit Consciousness
  • SWAH Vyana Heaven Ananda Bliss

TAT SAVITUR VARENYAM (तत्सवितुर्वरेण्यं)

  1. TAT (तत् s.1)

Literally, this word means “that”, being used in Sanskrit to denote the third person. It is also mentioned in the Bhagavad Gita by Sri Krishna Himself, where He implies the selfless nature of the word. Being used in the third person, the word has implicit in it an idea of selflessness. Sri Krishna uses it to imply the selfless nature of charity (charity, or a gift, being used as an analogy for worship, in the form of action, implying that action should be preformed without regard to its fruits, but simply out of devotion and sense of duty, or Dharma). Tat then is used here in the Gayatri Mantra to indicate that the worshipper is referring to [that] God, and that the praise being offered to God in the prayer is purely directed towards Him, without thought of gaining any personal benefit from that praise.

  1. SA-VI-TUR (सवितुर् s.2-4)

Savita, from which Savitur is derived, is another name of God, this being the reason that the Gayatri Mantra is often known as the Savitri Mantra. The implication of Savita is of God’s status as the fountain, the source of all things. It is through His Divine Grace that the Universe exists, and so this word sums up the Mahavyahriti, by describing God’s ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution.

Savita is also indicative of God’s gift to mankind. Humans also have, in limited amount, the power, or shakti, of Savita. This shakti acts as an impetus in humans, and brings about the requirement for them to do something. They cannot sit idle, and are constantly searching for something to do. This is what is commonly known as the “creative urge”. It is through this shakti that mankind has created art, and it is through this shakti also that scientific advances are made. The gift of Savita also gives creatures the ability of procreation. Hence, Savita can be thought of as meaning Father (or Mother) also.

Finally, it is the power of Savita that enables mankind to distinguish right from wrong, and vice from virtue. Through this ability, we are able to in some part direct our own selves, and thus, Savita imparts to us a certain self-guiding ability. Thus, by using this word in the mantra, we demonstrate that we are making efforts ourselves also, since God will not help us unless we are willing to help ourselves.

  1. VA-RE-NY-AM (वरेण्यं s.5-8)

Varenyam signifies our acceptance of God, and can be translated as meaning “Who is worthy”. Ever ready to obtain all the material riches of the world, more often than not, they are a disappointment once they have been achieved. God however is the one who, once realised and achieved, has the ability to truly satisfy. We therefore accept Him as the Highest reality, and it is to Him that we dedicate our efforts.

Varenyam can also be interpreted as signifying one who is eligible. We have chosen Him to be our Leader and our Guide. We place our all into His hands, and accept Him regardless of anything else. We place no conditions on this acceptance, as it is all out of sheer devotion.

BHARGO DEVASYA DHIMAHI (भर्गो देवस्य धीमहि)

This triplet is a further description of the attributes and qualities of God – His functional and instrumental qualities, rather than intrinsic qualities – and through those qualities, His relationship to us.

  1. BHAR-GO (भर्गो s.1,2)

Bhargo is taken to signify the Glorious Light that is God’s love and power. It indicates His complete purity – being absolutely pure Himself, God also has the ability to purify those that come into contact with Him. Thus, Bhargo is indicative of God’s power to purify, and to destroy all sins and afflictions. In the same way as a metal ore placed into a fire will yield the pure metal, by merging with God, by realising His Divine Form and establishing unity and oneness with Him, we can cleanse ourselves and be made pure by His Grace.

Though the soul, being itself Divine in nature, possesses that Light, it lacks lustre, having been made impure by the sins and vices, which are a result of the darkness of Maya. By removing the veil of Maya, and cleansing our soul, God can enable the soul to realise its true, Divine self, and thus purify it.

  1. DE-VAS-YA (देवस्य s.3-5)

The word Deva, from which this word is derived, has been translated by different people in many different ways. It is generally thought of as meaning simply “God”. However, its meaning is more complex than that.

Deva, which forms the root of the words “Devata” and “Devi”, means “quality” or “attribute”, and can be thought of as another word for “Guna”. Thus, the various forms of God are given this name, as each of those forms is related to a specific quality and function (for example, Brahma has the quality of Creation, Kamadeva has the quality of love, etc.). Also, Deva is thus used to describe anyone who is considered to possess a special quality.

Since Deva is symbolic of the individual qualities of God, the word demonstrates the inherent oneness of those different Forms, and thus the use of this word can be taken as describing the fundamental unity of God. Thus we see that here, we reaffirm that central belief in the Hindu Dharma that “Ekam sat viprah bahudah vadanti” (Truth, or God, is one, but wise men call Him/It by diffeerent names).

Thus, Deva is indicative of the various multifaceted entity that is the absolute Personality of God. It describes in one word all the functions, roles and different attributes of God, and symbolises therefore his absolutely essential nature – without God, nothing can exist.

  1. DHI-MA-HI (धीमहि s.6-8)

Meaning to meditate and focus our mind on God. Meditation on God implies that we remove all other thoughts from our mind, since thoughts of the world render our mind impure, and thus we are unable to conceptualise the absolute purity of God. We must be able to concentrate, and direct our mental energies towards the task in hand – which is communion with God.

DHIYO YO NAH PRACHODAYAT (धीयो यो : प्रचोदयात्)

Prayer is carried out for four main reasons:

  • to praise and glorify God;
  • to thank God;
  • to ask forgiveness from God;
  • or to make a request from God.

Having carried out the other three parts (praise of His greatness, thanks for His generosity in Creation and maintaining us through our lives, and forgiveness by demonstrating our awareness of our own impurity, which we have realised is present and must be cleansed through contact with God), this part is now our request from God. Since our soul is the Light of Life within us, and that acts on our body via the medium of the brain, we ask God to make this contact pure and righteous. The soul is of course inherently pure, being itself Divine in nature. The body is under the complete control of the mind. The link is the mind, which is affected not only by the soul, but also the outside world. We ask in these four words that God help us to improve our intellect, and guide it towards what is right.

  1. DHI-YO (धीयो s.1,2)

Sanskrit for “intellect”, this is the essence of this part of the Gayatri Mantra. Having firmly set God in our hearts, we now must try to emphasise His presence and influence on our mind and intellect.

Material prosperity holds no true meaning for the person who is truly devoted to God. Pain and suffering are of no consequence to him as, touched by God, he is imbued with God’s own Divine Bliss, and all worldy sorrows pale to nothingness in comparison. However, still the individual must live in the world. Thus, it is important that the person’s intellect remains focussed on serving God, and that it is able, through the medium of the body, to serve God to the best of its ability.

Physical objects can be obtained very easily, if one is intelligent enough to know how to go about it. Intellect however cannot be obtained, but must be there from the very first. It is by use of this intellect, in fact, that one is able to cultivate all other qualities (building of wealth, “success” in life (in material terms), physical fitness, etc.) Thus, intellect is the key to all else in life, and as such, it is the most important possession. We ask God in the Gayatri Mantra to gift us with the highest intellect, and to help us by showing us the way to use that intellect.

  1. YO (यो s.3)

Meaning “Who” or “That”, Yo signifies yet again that it is not to anyone else that we direct these prayers, but to God alone. Only God is worthy of the highest adoration, only God is perfect and free from all defects. It is That God to Whom we offer these prayers.

  1. NAH (न: s.4)

Nah means “Ours”, and signifies the selflessness of the request we make of God in this part of the Gayatri Mantra. We offer this prayer, and make the request of God, not simply for ourselves, but for the whole of humanity. We seek the uplift of the whole of society. Hindu philosophy has since the beginning recognised the concept of “Vasudhaiva Kutumbakam” – “The whole world is one big family”. Thus, we pray not only for ourselves, but for each and every member of that great family, that we may all benefit from the greatness and generosity of the All-loving God.

  1. PRA-CHO-DA-YAT (प्रचोदयात् s.5-8)

Prachodayat, the final word of the Gayatri Mantra, rounds off the whole mantra, and completes the request we make of God in this final part. This word is a request from God, in which we ask Him for Guidance, and Inspiration. We ask that, by showing us His Divine and Glorious Light (cf. BHARGO), He remove the darkness of Maya from our paths, that we are able to see the way, and in this manner, we ask Him to direct our energies in the right way, guiding us through the chaos of this world, to find sanctuary in the tranquility and peace of God Himself, the root of all Happiness, and the source of true Bliss.

http://maapunyakshetralu.blogspot.in/2012/01/sree-gayathri-devi-temple.html)

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Hinduism

Tamils Lived In Treta Yuga Muchukunda Proof


Kalayavana, an Asuar(Asura means one who is mighty) who wanted to kill Lord Krishna was killed by Mucukunda, because of the machinations of Krishna.

Muchukunda turned Kalayavana into ashes by looking at him.

Story given towards the end of the Post.

Vishnu and Muchukunda.Image,jpg

Vishnu appears before Muchukunda in a Cave. “Vishnu Appears to King Muchukunda in a Cave in the Himalayas” by Unidentified, Indian – http://www.asia.si.edu/collections/singleObject.cfm?ObjectNumber=F1999.13. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Vishnu_Appears_to_King_Muchukunda_in_a_Cave_in_the_Himalayas.jpg#/media/File:Vishnu_Appears_to_King_Muchukunda_in_a_Cave_in_the_Himalayas.jpg

Muchukunda belongs to the Ikshvaku dynasty.

The Iksvahu Dynasty was founded by Ikshvaku at Kosala.

He is the son of Satyavrata Manu, who migrated from the South because of a Tsunami.

Please read my Post Rama’s ancestor Dravida.

Muchukunda was the son of Mandhata.

  1. Brahma
  2. Marichi
  3. Kashyapa
  4. Vivasvan or Surya
  5. Vaivasvata Manu
  6. Ikshvaku
  7. Kukshi
  8. Vikukshi
  9. Bana
  10. Anaranya
  11. Prithu
  12. Trishanku
  13. Dhundhumara
  14. Yuvanashva
  15. Mandhata

Muchukunda went to sleep and woke up during Dwapara Yuga, when he killed Kalayavana.

Now let us look at the time factor involved.

If Muchukunda was the ancestor of Rama,who was  37th in Line, while Mandhata was the 15th in the Treta Yuga.

This means that Muchukunda was hibernating between 1.2 Million and 2.59 Million Years because he went to sleep in the Treat Yuga and woke up in the Dwapara Yuga.

Now,

Life in the universe is created and destroyed once every 4.1 to 8.2 billion years, which is one full day (day and night) for Brahma. The lifetime of a Brahma is believed to be 311 trillion and 40 billion years-Hindu Cosmology.

‘Eighty million years ago, India was approximately 6400 km (3968 miles) south of the Eurasian plate. Separating the two was the Tethys Sea. The Indo-Australian tectonic plate – containing the continent of Australia, the Indian subcontinent, and surrounding ocean – was pushed northward by the convection currents generated in the inner mantle. For millions of years, India made its way across the sea toward the Eurasian plate. As India approached Asia, around 40 million years ago, the Tethys Sea began to shrink and its seabed slowly pushed upwards. The Tethys Sea disappeared completely around 20 million years ago and sediments rising from its seabed formed a mountain range. When India and Tibet collided, instead of descending with the plate, the relatively light sedimentary and metamorphic rock that makes up the subcontinent of India pushed against Tibet, forcing it upwards, and created a massive mountain fold. ‘

https://ramanan50.wordpress.com/2015/03/22/shiva-uma-wedding-agastya-to-south-40-million-years-tectonics-proof/ )

The Great flood happened much before Muchukunda’s time.

 

The four yugas make up a cycle called divya-yuga, which lasts 4,320,000 years. One thousand of these yugas equal one day of Brahma, which is called a kalpa. Brahma’s lifespan is 100 years of his time.

That is  432 Million years

Day for Brahma happens for 216 million years.

At the end of the day Pralaya, dissolution of the Universe by Flood happens.

 

Naimittika Pralaya, which is of 4,320,000,000 earth years, occurs just after the end of a Kalpa. Also, known as the Night of Brahma, it signifies the end of living world.

This implies that The Tamils were in existence in Treta Yuga itself as Muchukunda was alive then.

‘He is remembered in Hindu scriptures as a righteous and glorious king. In some versions, he is the son of Vaivasvata Manu (formerly the Emperor Satyavrata of Dravida), one of the two central characters along with the Lord Matsya incarnation of Lord Vishnu in the Matsya Purana. He is born to Manu after the deluge which sends the King’s ship to the top of the Malaya Mountains in the Dravida country.”

( http://en.wikipedia.org/wiki/Ikshvaku)

The Malaya Mountains were a range of mountains that were mentioned in the Hindu sacred texts like Matsya Purana, the Kurma Purana, the Vishnu Purana,[1] and the epics of the Ramayana and the Mahabharata.

The Vishnu Purana specifically mentions it amongst the seven main chains of mountains in Bharata (ancient name of India), namely Mahendra, Malaya, Sahya, Śuktimat, Riksha,Vindhya, and Páripátra.According to the Matsya Purana, during the Great flood, the giant of boat of King Manu was perched after the deluge on the top of the Malaya Mountains.

http://en.wikipedia.org/wiki/Malaya_Mountains

These mountains are believed to have formed the southernmost part (Southwards starting from the Mangalore region) of the Western Ghats, modern day Kerala while the Northern part of the same was called the Sahya Mountains. . The peaks of these Malaya mountains were said to be higher than those of the Sahya Mountains. The Anaimalaiand Nilgiri form some of its higher ranges. Believably in the Ramayana and Mahabharata ages, and later in the period of recorded History, it might have been the junction of theChera and Pandya Kingdoms. Sangam Literature calls these mountains Pothigai.

Muchukunda.

Seeing him, KAlyavana came out filled with happiness. Seeing Krishna before him, the strong one followed him.

39. The lord of the Yavanas followed Govinda with the desire of capturing him, but he could not seize that great yoga-adept.

40. The celebrated and powerful king, Muchukunda, son of MAndhAtA, achieved great success in the battle between Devas and Asuras in the ancient times.

41. When the gods requested him to ask for a boon, he accepted sleep. He was extremely tired, and so the following words emerged from his mouth.

42. O gods! I will burn the person who wakes me up, with my eyes blazing with anger,” and he kept saying it again and again.

43. So, Shakra and the other gods said, So be it. Then he took permission of the gods and came to the king of the mountains.

44. The very tired king entered one of the caves and kept sleeping till the time he saw Krishna.

45. O king! NArada had told VAsudeva all about the boon he had received from the gods and his power.

46. Krishna, followed by that mleccha enemy, entered Muchukunda’s cave like a very humble person.

47. The intelligent Keshava stood near the head of the royal sage, Muchukunda, carefully avoiding the path of his vision.

48. The Yavana entered and saw the lord of the earth, sleeping and radiant like KritAnta (death). Then that most wicked one went towards him.

49. He, assuming the king to be VAsudeva, spurned him with his feet, just as the insect jumps into fire, bringing his own destruction.

50. The royal sage, Muchukunda, woke up on being kicked. He was very angry for being woken up and also for being touched by the feet.

51. Then, remembering the boon given by Shakra, he looked at him standing before him. As soon as he looked at him angrily, he burnt up entirely.

52. The fire erupting from the eyes of Muchukunda burned KAlayavana in a moment, just as lightning burns down a dry tree.

Citation.

http://mahabharata-resources.org/ola/ky_GP.html

http://en.wikipedia.org/wiki/Pralaya

http://www.harekrishnatemple.com/chapter19.html

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Hindusim

Muchukunda Helped Krishna.Lived In Hyderabad


Kalayvana, born of Sage Gargya,was a Dravidian King brought up by a Yavana King.

Gargya who had been insulted and ridiculed by the Yadavas. This brahmana went to the shores of the southern ocean and began to perform tapasya. His desire was a son who would be the scourge of the Yadavas. As part of the tapasya, he ate only iron dust for food. The tapasya went on for twelve years and at the end of it, Mahadeva was pleased. The brahmana obtained the desired boon.

He vowed to defeat Lord Krishna of  Dwaraka.

Krishna found it difficult to defeat Kalayavan and resorted to a strategy and by this ingenious method had Kalayavana killed by Muchukunda , a Dravidian King.

Muchukunda was the King who received the Seven idols of Lord Shiva from Indra and had them established in them Seven places , called as Saptavidanga Sthalas of Shiva.

Please read my post.


Muchukunda Chakravarthi was a  Tamil king.

Indra, the King of the Devas sought Muchukunda’s help in defeating the Asuras and was successful in defeating the Asuras.

Indra was extremely grateful to the king.

He offered the king a gift of his choice.

Muchukunda,  asked for the lingam worshipped by Indra.

Thiruvarur Temple.Image.jpg

Thiruvarur Temple,A Saptha Vidanga Sthala by Muchukunda.

Indra did not want to part with his precious lingam, but the king wouldn’t accept anything else.

Indra decided on a deception, and showed Muchukunda seven lingams and asked him to choose the one he wanted.’

https://ramanan50.wordpress.com/tag/saptha-vidanga-sthala/

 

Muchukunda, son of King Mandhata, was born in the Ikshvaku dynasty.

He was the ancestor of Lord Rama.

He lived in the present Hyderabad, Andhra Pradesh.

River Musi’s original name is Muchukunda River.

 

The Muchkunda river i.e.Musi River is a tributary of Krishna River in the Deccan Plateau region of Telangana state in India. It originates in Ananthagiri Hills of Rangareddy dist, the hills where Muchukunda had his long sleep.So, the river gets the name as that. It flows through a major portion of Hyderabad, India and divides the historic old city with the new city. It was known as Muchukunda river in olden days, this name was changed to Musi,which name is still in use today. The reason for change of original name “Muchukunda” is not known.

 

Kalayavana wanted to know the names of all the powerful on the earth from Narada. He was told the names of the Yadava kings. So he decided to attack the Yadavas. He collected thousands and thousands of chariots, horses, elephants and infantry. Then he came to Mathura to wage war.

Krishna was worried. He realized that the Yadavas would become weakened from their war with Kalayavana. And if Jarasandha’s attack came after that, the Yadavas might even lose at the hands of Jarasandha. On the other hand, if the Yadavas became weak from a war with Jarasandha, they might lose the war with Kalayavana. There was danger from both sides. It was, therefore, necessary to build a strong fort from where the Yadavas could wage a long drawn out war, even in the absence of Krishna. On the shores of the ocean Krishna, therefore, built the city of Dvaraka. There were many gardens and lakes in Dvaraka. But more importantly, it was surrounded by walls and moats on all sides and there were several forts inside the city. All the citizens of Mathura were brought to Dvaraka.

Krishna then appeared before Kalayavana. At the sight of Krishna, Kalayavana began to follow him, desirous of a fight. Krishna had a plan.

Seeing him, KAlyavana came out filled with happiness. Seeing Krishna before him, the strong one followed him.

39. The lord of the Yavanas followed Govinda with the desire of capturing him, but he could not seize that great yoga-adept.

40. The celebrated and powerful king, Muchukunda, son of MAndhAtA, achieved great success in the battle between Devas and Asuras in the ancient times.

41. When the gods requested him to ask for a boon, he accepted sleep. He was extremely tired, and so the following words emerged from his mouth.

42. O gods! I will burn the person who wakes me up, with my eyes blazing with anger,” and he kept saying it again and again.

43. So, Shakra and the other gods said, So be it. Then he took permission of the gods and came to the king of the mountains.

44. The very tired king entered one of the caves and kept sleeping till the time he saw Krishna.

45. O king! NArada had told VAsudeva all about the boon he had received from the gods and his power.

46. Krishna, followed by that mleccha enemy, entered Muchukunda’s cave like a very humble person.

47. The intelligent Keshava stood near the head of the royal sage, Muchukunda, carefully avoiding the path of his vision.

48. The Yavana entered and saw the lord of the earth, sleeping and radiant like KritAnta (death). Then that most wicked one went towards him.

49. He, assuming the king to be VAsudeva, spurned him with his feet, just as the insect jumps into fire, bringing his own destruction.

50. The royal sage, Muchukunda, woke up on being kicked. He was very angry for being woken up and also for being touched by the feet.

51. Then, remembering the boon given by Shakra, he looked at him standing before him. As soon as he looked at him angrily, he burnt up entirely.

52. The fire erupting from the eyes of Muchukunda burned Kalyavana in a moment, just as lightning burns down a dry tree.

* I shall be writing on how Muchukunda Legend helps date the Second Great Flood in the south

Citation.

http://www.wisdomlib.org/hinduism/book/the-vishnu-purana/d/doc57634.html

Muchukunda

http://mahabharata-resources.org/ola/ky_GP.html

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The Cosmic form Krishna.Image.jpg
Hinduism

Abhimanyu Would Have Killed Krishna


In my earlier Post on Chakra Vyuha, Formation and Piplu Fort I mentioned that Krishna did not teach Abhimanyu,His Nephew, the art of breaking out of the Chakra/Padma Vyuha, but taught him how to enter it, when Abhimanyu was in his mother Shubadras’ womb.

And I mentioned that krishna would not left it at that for such a silly reason as having been called by some body while he was teaching his nephew and Krishna had his reason.

The reason is that has Krishna taught Abhimanyu the art of leaving Chakra Vyuha, he would have survived and a later date would have killed Krishna Himself!

According to Krishna, Abhimanyu was an incarnation of a very powerful demon named (Kalayvan) who was capable of killing him at a later point. Abhimanyu’s only weakness is his partial knowledge about Chakravyuha. Hence, according to Krishna the Chakravyuha was indeed launched to kill Abhimanyu as this is the only way by which Abhimanyu can attain Moksha. Hence, Krishna never imparts the knowledge of “how to come out of Chakravyuha?” to Abhimanyu inspite of being his guru in Dwaraka. Thus, on the 13th day Lord Krishna does not give any clue to Arjun that the Chakravyuha was launched by Dronacharya inspite of foreseeing it.

“According to one South Indian tradition, it is a curse from Durvasa that makes Abhimanyu a Rakshasa in his current birth. In a former life he was a gatekeeper at Rama’s palace, and Durvasa cursed him to be born as a Rakshasa in his future life because he refused entry to the sage into Rama’s court. However, the reason for Krishna desiring Abhimanyu’s death was not exactly because he was a Rakshasa, but because Abhimanyu is capable of killing the entire Kaurava clan all alone, and that would make it impossible for the Pandava brothers, who had taken vows of killing the individual Kauravas’ . ( http://www.harekrsna.com/sun/features/09-12/features2590.htm)

ncarnated as Abhimanyu , he was in his previous birth known as Kalayavan, the King of Magadha, who was an asura or demon and with the help of other Kings such as Jarasandha and Shalva invaded Mathura with an army of thirty million Rakshasa soldiers against Krishna. He was undefeated and unmatched in battle due to the boon given to him by Lord Shiva that no Yadava could kill him in battle, but he was at the same time also merciless and cruel. Coming to know about the protection given by Lord Shiva to Kalayavana, Sri Krishna, somewhat dejected, shifted to Dwarka from Mathura.

Kalayavan knew that Krishna is the only person who could defeat him in battle and by accepting this challenge he set out to invade Krishna’s kingdom. When the two armies faced each other in battle, Krishna dismounted from his chariot and began to walk away, followed by Kalayavan. After a long time Krishna, followed by Kalayavan entered a dark cave. This cave at the time was inhabited by the Rishi Muchukunda who had been meditating there for generations.

King Muchukunda, a king of the Solar dynasty and son of Mandhata had on the request of Lord Indra gone to Devaloka [ Heavens] along with his forces and defeated the Asuras (demons). Indra wanted to bless him with an award for the service, which he had rendered. Muchukunda, feeling very tired, wanted to be shown a place, where he could have sound sleep and meditate, because he had not slept for a long time. Indra led him to a cave on earth and told him that anyone who disturbed him in sleep, would be reduced to ashes by his very look.

http://www.trinetra.org.uk/#/hindu-history-abhimanyu/4539468650)

Another tale of Abhimanyu’s origin says, Abhimanyu is the reincarnation of Varchas, the son of the Moon god. When the Moon god was asked to let his son incarnate himself on earth by the other devas, he made a pact that his son will only remain on earth for 16 years as he could not bear to be separated from him. Abhimanyu was 16 years old when he died in the war. Hence, on the 13th day Krishna does not intervene while the Chakravyuha was formed by Dronacharya despite knowing that without adequate knowledge, Abhimanyu would get killed in the battle.

Arjun was never the martial arts instructor for Abhimanyu, rather Krishna was. Now Krishna being the Lord Narayan himself, Arjun must have expected Abhimanyu to be properly trained, and must not have checked about his training at all.

Furthermore, Lord Krishna knew that Abhimanyu was so powerful a warrior, that he could alone defeat and kill all the Kauravas, which would not let the Pandava vows to be fulfilled of killing the Kauravas on their own, and Krishna did not want Mahabharata’s hero to be anyone else other than Arjun (who was his devotee). Also, Krishna knew that with the knowledge of such treachery from Kauravas to kill his son, Arjun would be furious and would be killing all the Kauravas with less guilt in his conscience..

Kalayavana.

“Kalayavana, the King of Magadha and Salva attacked the city of Mathura, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men.

Purport: After the death of Kamsa, when Mathura was encircled by the soldiers of Kalayavana, Jarasandha and Salva, the Lord seemingly fled from the city, and thus He is known as Ranchor, or one who fled from fighting. Actually, the fact was that the Lord wanted to kill them through the agency of His own men, devotees like Mucukunda and Bhima. Kalayavana and the King of Magadha were killed by Mucukunda and Bhima respectively, who acted as agents of the Lord. By such acts the Lord wanted to exhibit the prowess of His devotees, as if He were personally unable to fight but His devotees could kill them.”

After the invasion, Krishna departed to build a city of Dwārkā amidst sea, transported all his people and left them there.

Krishna lured Kalayavan into the cave of the mighty Muchukunda, who upon being disturbed from sleep by his kick, cast a fiery glance and reduced him to ashes.

This legend appears to indicate an invasion from the Himalayas. According to the Vishnu Purana and Harivamsa, Kalayavan was the son of a Brahmin named Ganga, and a Yavana princess.

Muchukunda was a Tamil King who established Saptha Vidanga Sthalas for Lord Shiva.

Please read my post on this.

Citation.

http://aroundtheworldin80nights.blogspot.ae/2012/07/chakravyuha-deadliest-of-formations-and.html

* Various accounts are available for this Legend.Readers may send in their refernces.

Abhmanyu was taught By Krishna . Source(s):Mahabharata by Kamala Subramaniyam Drona Parva Chapter 7 published by Bharatiya Vidya Bhavan, Mumbai

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Hinduism

Chakra Vyuha Formation Its Remains Piplu Fort


Chakra Vyuha, also known as Padma Vyuha was a special Battle formation used in the Mahabharata War.

Lord Krishna,Arjuna,Jayathratha, Pradhyumna( Krishna’s Son) knew how to crack the Vyuha.

Chakra Vyuha Piplu Fort.Image,jpg

Chakra Vyuha, Piplu Fort. People say that water would enter from one side, travel through mazes and come out of the other side.

Abhimanyu knew how to enter but did not know how to come out as Lord Krishna, his Uncle, who was teaching Abhimanyu while he was in his mother’s womb, left on an errand afer teaching how to enter the Chakra Vyuha.

Read my post on Battle formations in Mahabharata.

Scroll down for Video

Chakra Vyuha Formation was used thrice in the Kurukshetra war.

Chakravyuha was  formed just before the Kurukshetra war by Bhishma to counter Arjun, who was defending the Kaurava invasion on the kingdom of Virat (insisted by Duryodhan and aimed at uncovering the anonymity of Pandavas, during their 1 year anonymous exile, following the previous 12 years exile.

The second time Chakravyuha was formed to capture Yudhishthir during the 13th day of the war.

Abhimanyu died at this instance.

The third time, Chakravyuha was made was in the 14th day of the war, to protect Jayadratha from getting killed by Arjun (which according to Arjun’s vow will result into Arjun’s self-immolation, and will further result into an easy victory for Kauravas). Chakravyuha (Wheel or Disc formation), Sarpavyuha (Snake formation) and Soochivyuha (Needle formation) were made to protect Jayadratha. Consequently Arjun broke all the formations with his incredible skills and bravado (and some help from Lord Krishna as well), and by the end of the day killed Jayadratha, thereby completing his vow.

Map showing Piplu Fort.Image.

Map showing Piplu Fort.

How Chakra Vyuha Was formed.

The rotating Chakravyuha consisted of warriors of various calibres. The Other Pandavas or anyone in general could not breach it because of 2 primary reasons. Firstly, they usually attacked the stronger warriors in the ring and consequently were repelled. Secondly as soon as they started to get an upper hand on one particular warrior, the ring rotated and another Kaurava warrior confronted them.

Abhimanyu overcame this strategy by attacking the warriors to the left and right of him, instead of the ones directly in front. As the layers of the ring rotated, the gap he had created to his left or right came in front of him and he penetrated the Chakravyuha accordingly. He repeated the same for all the further layers of the rings.

Another version of the story says that Arjun mentioned a “right time to enter” the Chakravyuha, also the “right words to enter” as well. This seems to indicate that apparently there was some sort of key to solve the jigsaw puzzle, using which one can break the Chakravyuha. This may indicate the weak points of the Chakravyuha to attack probably. This further approves the fact that probably the rotating wheel formation must be having its inner labyrinthine maze and its corresponding layers rotating too, also possibly in different directions and in varying speed too. That complex nature of coordination would require a precise time to attack, during which the formation could be its most vulnerable with a possible alignment of an attack path through the various layers. The right time, and right word can thus signify the time to find such possible course of alignment within the Chakravyuha, and the exact usage of weapons (assuming various war cries were associated with various weapons) during the attack.

There is a labyrinthine in Rajasthan resembling the Chara Vyuha formation.

The Pandavas are reported to have formed this during their exile,Ajnatha Vasa, reamaing in cognito.

This is underground.

This was probably done to escape the notice of the Spies of Duyodhana.

‘Popularly known as the Piplu Fort, it is located 30-35 kilometers away from Hamirpur district headquarters. The motivation behind visitng this fort was not the fort but it was to see the replica of labyrinth [चक्रव्यूह] that was created by Kauravas in the Mahabharat. It is believed that when Paandav’s reached that region during their exile period, they cleared the whole region within one day and made it a plane area.’

How To Reach.

In order to reach Tonk district in Rajasthan, one can take a flight to Jaipur Airport. There is a good network of roads connecting the district with Delhi, Bundi, Ajmer, Kota, Jaipur and Sawai Madhopur. There are ample number of buses operated by the RSRTC. The nearest railway station is the one at Banasthali-Newai(35 km) and the Jaipur Station(96 km). Express trains run along this route on a regular basis thereby making it convenient for the tourists to reach this place.

Citation/reference.

http://aroundtheworldin80nights.blogspot.ae/2012/07/chakravyuha-deadliest-of-formations-and.html

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Hinduism

Mother Sings Baby Claps In Womb Recall Mahabharata


The Mahabharata Has an interesting anecdote.

Lord Krishna, while His sister, Subhadra was advanced state of pregnancy,sat by her side and explained the intricate Battle formation called Padma Vyuha.

On being asked he replied that He was teaching his nephew,Abhimanyu in the womb.

Abhimanyu Entering the Padma Vyuha.image.jpg

Abhimanyu Entering the Padma Vyuha. “Halebid2”. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Halebid2.JPG#/media/File:Halebid2.JPG

The child responded by saying ‘Hmmmmm)

Scroll down for Video.

He completed the part about entering the Formation and was about to continue with the process of emerging from it, he had to leave the place.

Later in the Kurukshetra Battle, Abhimanyu entered the Padma Vyuha set by Drona, was unable to come out and was killed by Jayathratha, while Ajuna wnad the pther Pandavas were lured away in the battle filed elsewhere.

Consider this with the advanced genetics and gynaecology known to ancient Indians.

For those who doubt hat a Fetus would not respond, we now have Ultra Scan better see while scanning takes place.

Now we have a real Life Video showing a Baby clapping its hands while its Mother sings a nursery Rhyme.

In Hinduism it is stressed that those around pregnant women and they also must refrain from unhealthy words and behaviour as this would affect the child.

It is recommended that one should recite the Sunadara Kanda of Ramayana, that part that describes Hanuman’s efforts to find Sita, to ensure that the child is born healthy and wise

(Knowing Krishna’s ways, I suspect it was a deliberate ploy for None can ask Krishna do other than what he intends, as Balarama observes on one occasion).

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Hinduism

Narasimha Idol Can Be Felt as Human By Touch Hemachala Mallur


The wonders of temples and Gods do not cease to amaze.

I have written quite a few articles on this subject.

There is Narasimha Temple, near Warangal,

Narasimha Swamy, Hemachalam, Narasimha Swamy, Hemachalam,

Sri Hemachala Narasimha Swami Temple – Puttakonda, Malluru , Mangapeta, Warangal, AP
Lord Narasimha is believed to be incarnated from a Valcano mountain and the Lord’s body is felt and sensed same as human body.

Chintamani Jalapatham and Koneru in the temple premises has its water originated at Lord’s feet.

When one touches the Idol, the Idol feels like Human skin and is flexible as a Human!

According to the historical stories, the demon king, Ravana had gifted this place to his loving sister, Shurpanaka where around 14000 demons lead by Khara Dushana were done to death by the great Rama. It was Agastya , the great sage who gave the present name to the shrine as Hemachalam. There is a belief exhibited by the devotees that the deity, if alone, enflames the temple premises. But as the deity is affixed with a golden Goddess Lakshmi on his chest region, the deity assumes tranquility thus lessening the troubles due to fire accidents. It is a divine wonder to note that the sandal in the fluid form flows through the Umbilicus of the great Maha vishnu.

Understanding the gravity of the miracles that the temple holds for itself, the devotees in large number throng to the temple to offer their prayers to fulfill their wishes, to beget children or to redeem themselves from sins and obstacles (doshas) that a student faces during his life career. There are many stories that are depicted regarding the miracles exhibited by the deity.

How To Reach Hemachala,Mallur.

Airport,Hyderabad.

Railway Station,Warangal,Kazipet.

Buses from Managuru(50 kms),Bhadrachalam(70 km)

http://www.radha.name/video/hemachala-narasimha-swami-temple-malluru-puttakonda-warangal

http://hemachalam.com/TempleHistory.aspx

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Hinduism

Yajnavalkya Compiler Shukla Yajur Veda Satapatha Brahmanas


Of the Four Vedas, Rig, Yajur, Sama and Atharva,Yajur veda has two aspects.

Krishna Yajur and

Shukla Yajur.

Sage Yajnavalkya.jpg Sage Yajnavalkya.

The Shukla Yajur Mantras are longer and more detailed.

The reason attributed is that though these Mantras have been revealed by Lord Surya, The Sun God directly to Sage Yajnyavalkya, as these Mantras were not initiated by a Guru, as recommended by the Vedas, more Mantras are provided to compensate the issue of not being initiated bya Guru.

Yajnyavalkya was a Disciple of Vaisampayana.

The Sages used to meet often to exchange views on the Vedas, much like the Academics of today.

On one such occasion, Vaisampayana asked one of his disciples(Not Yajnyavalkya) to represent him.

Yajnavalkya informed the Guru that he would represent him and he argued with Vaisampayana on this issue.

Annoyed Vaisampayana admonished Yajnavalkya for questioning the Guru, being argumentative and advised Yajnyavalkya to leave  after returning the Vedas he had learnt.

Yajnavalkya is the first recorded Sage in History.

As per the demands of his Guru, Yājñavalkya vomited all the knowledge that he acquired from his teacher in form of digested food. Other disciples of Vaisampayana took the form ofpartridge birds and consumed the digested knowledge (a metaphor for knowledge in its simplified form without the complexities of the whole but the simplicity of parts) because it was knowledge and they were very eager to receive the same.

The Saṃskṛt name for partridge is “Tittiri”. As the Tittiri (partridge) birds ate this Veda, it is thenceforth called the Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or Black-Yajurveda on account of it being a vomited substance. The Taittirīya Saṃhitā thus belongs to this Yajurveda.

Then Yājñavalkya determined not to have any human guru thereafter. Thus he began to propitiate the Sun God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaiśampāyana.

The Sun God, pleased with Yājñavalkya penance, assumed the form of a horse and graced the sage with such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Śukla Yajurveda or White-Yajurveda on account of it being revealed by Sun. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Sun who was in the form of a horse through his manes.The rhythm of recital of these vedas is therefore to the rhythm of the horse canter and distinguishes itself from the other forms of veda recitals. In Sanskrit, term “Vaji” means horse. Yājñavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Sages like Kanva, Madhyandina and others learnt those and Śukla Yajurveda branched into popular recensions named after them.

It is important to note that within the hierarchy of Brāhmaṇas, certain sects believe in the Kṛṣṇa Yajurveda while others practice from the Śukla Yajurveda.

Yājñavalkya married two wives. One was Maitreyi and the other Katyaayanee. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman).The descendant sects of Brahmans are the progeny of the first wife Katyaayanee. When Yājñavalkya wished to divide his property between the two wives, Maitreyi asked whether she could become immortal through wealth. Yājñavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on. When she heard this, Maitreyi asked Yājñavalkya to teach her what he considered as the best. Then Yājñavalkya described to her the greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.

Wisdom of Yājñavalkya is shown in Brhadaranyaka Upanishad where he gives his teachings to his wife Maitreyi and King Janaka.[6] He also participates in a competition arranged by King Janaka about the selecting great Brhama Jnani (knower of Brahman). His intellectual dialogues with Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosophical and mystical question-answers in Brhadaranyaka Upanishad. He was then praised as the greatest Brahmajnyani by all the sages at the function organised by king Janaka. In the end, Yājñavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest..

Satahapatha Brahmanas.

This deals more with the Karma Kanda, performance of Rituals.

The Shatapatha Brahmana (शतपथ ब्राह्मण śatapatha brāhmaṇa, “Brahmana of one hundred paths”, abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the Shukla Yajurveda.[1] It survives in two recensions, Madhyandina (ŚBM, of the vājasaneyi madhyandina śākhā) and Kanva (ŚBK, of the kāṇva śākhā), with the former having the eponymous 100 chapters (adhyayas), 7,624 kandikas (parts) in 14 books, and the latter 104 chapters, 6,806 kandikas in 17 books.

Linguistically, the Shatapatha Brahmana belongs to the later part of the Brahmana period of Vedic Sanskrit (i.e. roughly the 8th to 6th centuries BCE, Iron Age India).[2]

Jan N. Bremmer dates it to around 700 BCE.[3] According to Julius Eggeling, the final version of the text was committed in 300 BCE, although some of its portions are “far older, transmitted orally from unknown antiquity”.

Among the points of interest in the text are its mythological sections, including the myths of creation and the Deluge of Manu.The creation myth has several similarities to other creation myths, including the use of primordial water (similar to the Bible), the explanation of light and darkness, the separation of good and evil, and the explanation of time. The text describes in great detail the preparation of altars, ceremonial objects, ritual recitations, and the Soma libation, along with the symbolic attributes of every aspect of the rituals.

The 14 books of the Madhyandina recension can be divided into two major parts. The first 9 books have close textual commentaries, often line by line, of the first 18 books of the corresponding samhita of the Yajurveda. The following 5 books cover supplementary and ritualistically newer material, besides including the celebrated Brhadaranyaka Upanishad as most of the 14th and last book.

The Shatapatha Brahmana of Madhyandina School was translated into English by Julius Eggeling, in the late 19th century, in 5 volumes published as part of the Sacred Books of the East series. The English translation of Kanva School was done by W.E. Caland in 3 parts.

Citations.

https://en.wikipedia.org/wiki/Shatapatha_Brahmana

https://en.wikipedia.org/wiki/Yajnavalkya

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Hinduism

Hanuman Sleeps As A Mountain Nuwara Eliya



This photo of Neelkanteshwar is courtesy of TripAdvisor

 

I have written articles on the sites in Sri Lanka, which have, Ravana’s Palace, his Pushpaka vimana Runway,Pushpaka Vimana Axle,Pond where Sita took Bath, where she was kept in Ashoka Vatika, where Sita wept, where she went into the ground,Hanuman scorched Earth, Place where Sita was moved by Ravana.

There is a Mountain which resembles Hanuman asleep Near Nuwara Eliya in Sri Lanka.

Hanuman Sleeps, Kandy-Nuwaraeliya Road, Nuwara Eliya, Sri Lankajpg

Hanuman Sleeps, Kandy-Nuwaraeliya Road, Nuwara Eliya, Sri Lanka

Check out how to reach Hanuman Temple at the following Link.

http://www.tripadvisor.in/ShowUserReviews-g608524-d3732287-r288091659-Shri_Bhakta_Hanuman_Temple-Nuwara_Eliya_Central_Province.html

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