Hinduism

Read Straight Rama Story Reverse Palindrome Ramakrishna Vilomakavyam


Sanskrit is language, when handled by experts can do anything including conveying two stories separated by thousands of years, with totally different content.

An example of this adaptability of Sanskrit can be seen in Magha’s Sisupala Vadha, where the verses form a Wheel!

The Link to this Post is given at the close of this Post.

There are Sanskrit slokas which convey both the Stories of Rama and Krishna in a Single verse, in A Palindrome Format.

You read straight, you get Ramayana.

Read it in the reverse order, Krishna’s Life Story.

I am providing below the  Raghava  Yadaviyam by Venkathdhvari( 17 Century)

Krishna and Rama.jpg

Krishna and Rama.

This poetic composition, which was written by the scholar Dyvagyna Surya
Pandita in the 14th Century, is a marvelous example of palindromic verses.
It also has another speciality – This set of poems, when read forward
relate to Rama and the Ramayana, and when read in reverse relate to Krishna
and the Mahabharata.(Forward) तं भूसुतामुक्तिमुदारहासं वन्दे यतो भव्यभवम् दयाश्रीः ।”I pay my homage to Him who rescued Sita, whose laughter is captivating,
whose incarnation is
grand, and from whom mercy and splendor arise everywhere.”(Backward) श्रीयादवं भव्यभतोयदेवं संहारदामुक्तिमुतासुभूतम् ॥

“I bow before that Sri Krishna, the descendent of Yaadava family; who is a
divinity of the sun as
well as the moon; who destroyed Putana who only gave destruction; and who
is the soul of all
this universe.”..

( There are verses in Plaindrome format in other Indian Languages.

I shall Post one from Tamil.Readers may contribute from their Languages)

तं भूसुतामुक्तिमुदारहासं
वन्दे यतो भव्यभवं दयाश्रीः ।
श्रीयादवं भव्यभतोयदेवं
संहारदामुक्तिमुतासुभूतम् ॥ १॥

चिरं विरञ्चिर्न चिरं विरञ्चिः
साकारता सत्यसतारका सा ।
साकारता सत्यसतारका सा
चिरं विरञ्चिर्न चिरं विरञ्चिः ॥ २॥

तामसीत्यसति सत्यसीमता
माययाक्षमसमक्षयायमा ।
माययाक्षसमक्षयायमा
तामसीत्यसति सत्यसीमता ॥ ३॥

का तापघ्नी तारकाद्या विपापा
त्रेधा विद्या नोष्णकृत्यं निवासे ।
सेवा नित्यं कृष्णनोद्या विधात्रे
पापाविद्याकारताघ्नी पताका ॥ ४॥

श्रीरामतो मध्यमतोदि येन
धीरोऽनिशं वश्यवतीवराद्वा
द्वारावतीवश्यवशं निरोधी
नयेदितो मध्यमतोऽमरा श्रीः ॥ ५॥

कौशिके त्रितपसि क्षरव्रती
योऽददाद्ऽद्वितनयस्वमातुरम् ।
रन्तुमास्वयन तद्विदादयोऽ
तीव्ररक्षसि पतत्रिकेशिकौ ॥ ६॥

लम्बाधरोरु त्रयलम्बनासे
त्वं याहि याहि क्षरमागताज्ञा ।
ज्ञातागमा रक्ष हि याहि या त्वं
सेना बलं यत्र रुरोध बालम् ॥ ७॥

लङ्कायना नित्यगमा धवाशा
साकं तयानुन्नयमानुकारा ।
राकानुमा यन्ननु यातकंसा
शावाधमागत्य निनाय कालम् ॥ ८॥

गाधिजाध्वरवैरा ये
तेऽतीता रक्षसा मताः ।
तामसाक्षरतातीते
ये रावैरध्वजाधिगाः ॥ ९॥

तावदेव दया देवे
यागे यावदवासना ।
नासवादवया गेया
वेदे यादवदेवता ॥ १०॥

सभास्वये भग्नमनेन चापं
कीनाशतानद्धरुषा शिलाशैः ।
शैलाशिषारुद्धनताशनाकी
पञ्चानने मग्नभये स्वभासः ॥ ११॥

न वेद यामक्षरभामसीतां
का तारका विष्णुजितेऽविवादे ।
देवाविते जिष्णुविकारता का
तां सीमभारक्षमयादवेन ॥ १२॥

तीव्रगोरन्वयत्रार्यो
वैदेहीमनसो मतः ।
तमसो न महीदेवै-
र्यात्रायन्वरगोव्रती ॥ १३॥

वेद या पद्मसदनं
साधारावततार मा ।
मारता तव राधा सा
नन्द सद्मप यादवे ॥ १४॥

शैवतो हननेऽरोधी
यो देवेषु नृपोत्सवः ।
वत्सपो नृषु वेदे यो
धीरोऽनेन हतोऽवशैः ॥ १५॥

नागोपगोऽसि क्षर मे पिनाकेऽ
नायोऽजने धर्मधनेन दानम् ।
नन्दानने धर्मधने जयो ना
केनापि मे रक्षसि गोपगो नः ॥ १६॥

ततान दाम प्रमदा पदाय
नेमे रुचामस्वनसुन्दराक्षी ।
क्षीरादसुं न स्वमचारु मेने
यदाप दाम प्रमदा नतातः ॥ १७॥

तामितो मत्तसूत्रामा
शापादेष विगानताम् ।
तां नगाविषदेऽपाशा
मात्रासूत्तमतो मिता ॥ १८॥

नासावद्यापत्रपाज्ञाविनोदी
धीरोऽनुत्या सस्मितोऽद्याविगीत्या ।
त्यागी विद्यातोऽस्मि सत्त्यानुरोधी
दीनोऽविज्ञा पात्रपद्यावसाना ॥ १९॥

सम्भावितं भिक्षुरगादगारं
याताधिराप स्वनघाजवंशः ।
शवं जघान स्वपराधिताया
रङ्गादगारक्षुभितं विभासम् ॥ २०॥

तयातितारस्वनयागतं मा
लोकापवादद्वितयं पिनाके ।
केनापि यं तद्विदवाप कालो
मातङ्गयानस्वरतातियातः ॥ २१॥

शवेऽविदा चित्रकुरङ्गमाला
पञ्चावटीनर्म न रोचते वा ।
वातेऽचरो नर्मनटीव चापं
लामागरं कुत्रचिदाविवेश ॥ २२॥

नेह वा क्षिपसि पक्षिकन्धरा
मालिनी स्वमतमत्त दूयते ।
ते यदूत्तमतम स्वनीलमा-
राधकं क्षिपसि पक्षिवाहने ॥ २३॥

वनान्तयानस्वणुवेदनासु
योषामृतेऽरण्यगताविरोधी ।
धीरोऽवितागण्यरते मृषा यो
सुनादवेणुस्वनयातनां वः ॥ २४॥

किं नु तोयरसा पम्पा
न सेवा नियतेन वै ।
वैनतेयनिवासेन
पापं सारयतो नु किम् ॥ २५॥

स नतातपहा तेन
स्वं शेनाविहितागसम् ।
सङ्गताहिविनाशे स्वं
नेतेहाप ततान सः ॥ २६॥

कपितालविभागेन
योषादोऽनुनयेन  सः ।
स नये ननु दोषायो
नगे भाविलतापिकः ॥ २७॥

ते सभा प्रकपिवर्णमालिका
नाल्पकप्रसरमभ्रकल्पिता ।
ताल्पिकभ्रमरसप्रकल्पना
कालिमर्णव पिक प्रभासते ॥ २८॥

रावणेऽक्षिपतनत्रपानते
नाल्पकभ्रमणमक्रमातुरम् ।
रन्तुमाक्रमणमभ्रकल्पना
तेन पात्रनतपक्षिणे वरा ॥ २९॥

दैवे योगे सेवादानं
शङ्का नाये लङ्कायाने ।
नेयाकालं येनाकाशं
नन्दावासे गेयो वेदैः ॥ ३०॥

शङ्कावज्ञानुत्वनुज्ञावकाशं
याने नद्यामुग्रमुद्याननेया ।
याने नद्यामुग्रमुद्याननेया
शङ्कावज्ञानुत्वनुज्ञावकाशम् ॥ ३१॥

वा दिदेश द्विसीतायां
यं पाथोयनसेतवे ।
वैतसेन यथोपायं
यन्तासीद्ऽविशदे दिवा ॥ ३२॥

वायुजोऽनुमतो नेमे
सङ्ग्रामेऽरवितोऽह्नि वः ।
वह्नितो विरमे ग्रासं
मेनेऽतोऽमनुजो युवा ॥ ३३॥

क्षताय मा यत्र रघोरितायु-
रङ्कानुगानन्यवयोऽयनानि ।
निनाय यो वन्यनगानुकारं
युतारिघोरत्रयमायताक्षः ॥ ३४॥

तारके रिपुराप श्री-
रुचा दाससुतान्वितः ।
तन्वितासु सदाचारु
श्रीपुरा पुरि के रता ॥ ३५॥

लङ्का रङ्काङ्गराध्यासं
याने मेया काराव्यासे ।
सेव्या राका यामे नेया
सन्ध्यारागाकारं कालम् ॥ ३६॥

॥ इति श्रीदैवज्ञपण्डित सूर्यकवि विरचितं
विलोमाक्षररामकृष्णकाव्यं समाप्तम् ॥

Another One.

Raghava Yadaviyam
Raghava-yadaviyam by Venkatadhvari (17th cent.) is an “anuloma-viloma kavya” that narrates the story of Rama. But the Shlokas read in the reverse relate an adventure of Shri Krishna.

वन्देऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥

“I pay my obeisance to Lord Shri Rama, who with his heart pining for Sita, travelled across the Sahyadri Hills and returned to Ayodhya after killing Ravana and sported with his consort, Sita, in Ayodhya for a long time.”

In reverse

सेवाध्येयो रामालाली गोप्याराधी मारामोरा ।
यस्साभालंकारं तारं तं श्रीतं वन्देहं देवं ॥

“I bow to Lord Shri Krishna, whose chest is the sporting resort of Shri Lakshmi;who is fit to be contemplated through penance and sacrifice, who fondles Rukmani and his other consorts and who is worshipped by the gopis, and who is decked with jewels radiating splendour.

Download at

http://www.ibiblio.org/sadagopan/ahobilavalli/raghavayadaveeyam.pdf

Ramakrishna Viloma kavyam can be found here:
Citation.

Sanskrit Poem Drwas a Wheel, Sisupala Vadha

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Rama Not Worshiped In Krishna Mahabharata Times?


I came across a discussion in the web whether Lord Rama was worshiped during the period of Mahabharata and Lord Krishna.

With my limited knowledge of the Epics,Ramayana and Mahabharata, I verified facts.

Vishnu ViswaroopamVisnu's Cosmic Form.

Viswaroopa Of Vishnu.

There is no mention of anyone , let alone Krishna, worshiping Lord Rama during the Mahabharata period.

Reasons are quite a few.

1.In Indian Philosophy, Individual worship, or collective worship is not encouraged.

Nor the idol worship is allowed /mentioned in the Vedas.

However one finds the worship of Gods by performing penance was undertaken.

In the Puranas and the Epics, Ramayana and Mahabharata, The Trimurti, Brahma, Vishnu,  Shiva and Devi were worshiped in the form of penance, mainly to get material benefit, Power or Knowledge.

Indra was also worshiped in the same way.

However the practice of worshiping a Living One or a Deified One like Rama was not in practice.

In the case of Rama,many Rishis,many commoners, and even Rakshasas including Ravana knew Rama as an Avatar.

But the fervent worship in our present style we have now was not there.

Intense personal devotion to Rama by Hanuman,Sabari and a few others was in vogue.

In the same way,Rama was not worshiped during the Mahabharata period.

2.As Indian philosophy is  of the view that personal enlightenment is by  one’s efforts and action with God as a facilitator,not by God as the sole provider of Salvation,(Gnana , Karma and Raja Yoga)

(Visishtadvains , some others and those who follow Bhakthi Marga would differ with me here), worshiping for Salvation was

in theform of penance, supplemented by effort in following Dharma as prescribed in the Vedas.

I am also aware that if one has to perform good actions and be pious , God’s Benevolence is needed.

One needs the Blessings of the Lord to even think of Him.

At the same time, Indian Philosophy is equally forceful in saying that one can attain Moksha by one’s efforts alone.

This divergence of views is the speciality of Hinduism.

These points can not be argued upon as they do not fall within the purview of Logic but Experience and Intuition.

3. Yet there is no doubt  that Lord Rama was venerated during the Mahabharata times.

Lord Krishna Himself appeared in the form of Rama to Jambhavantha before marrying his daughter Jambavathi.

And we had Hanuman revealing Himself to Bhima and extolling Rama, when Bhima tried to pick up a quarrel with Hanuman.

4.Lord Rama had shown his Viswaroopa to Bharghav Rama.

Ramayana is narrated thrice in Mahabharata by Lomasa, Markandeya and Hanuman .

.Rama’s Viswaroopa.

‘”Lomasa continued, ‘Hearing this, Dasaratha’s son blazed up in wrath and said, ‘I have heard what thou hast said, and even pardoned thee. O son of Bhrigu’s race, thou art full of vanity. Through the Grandsire’s grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.’ Then Rama of Bhrigu’s race beheld in the body of Dasaratha’s son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama’s hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama–that manifestation of Vishnu’s power. And commanded by Vishnu, he proceeded to the mountains of Mahendra.( Mahabharata , Vana Parva,Tirtha Yatra Parva , Section XCIX)

http://www.mahabharataonline.com/translation/mahabharata_03099.php

https://www.quora.com/Hindu-Mythology/Why-is-Lord-Ram-not-worshipped-during-time-of-Lord-Krishna-When-did-Ram-become-Lord-Ram

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Vishnu Tantra Yantra Mantra Remove Obstacles


One finds the Tantra Shastras relate primarily to Shiva and Shakti, though there are Ganapathi, Subrahmanya Tantras are also known.

What is not known is that there is Vishnu Tantra.

Lord Vishnu.gif

Lord Vishnu.
Image Credit.vishnu108.deviantart.com

Tantra associated with Vishnu is not known primarily because of the concept of Saranagathi, total surrender to Vishnu.

This surrender is explained in the Pancharatra Agama and is also dealt with in Vaikhanasa Agama.

Of these two, the Pancharatra is closer to Tantra.

Information on this subject is scarce and readers may contribute.

The Vishnu Tantra.

Shri Vishnu can also be worshipped in all three forms : Satvik, Rajsik, Tamsik.

In Satwa, his Narayan form is most important

In Raja, his Narsimha form is very important. He is the protector.

in Tama, his Varah form is most important.
Vishnu Yantra.jpg

Mantra for Maha Vishnu Yantra
Narayanaya Vidhmahe
Vasudevaya Dhimahi
Tanno Vishnu Prachodayat
Alternatively, this mantra can be used instead:
Om Namo Narayanaya  or

Om Namo Bhagavathe Vasudevaaya.

Yantras are usually made of copper.

Place the Yantra facing the East or the North in a clean and sacred altar.
Do not let other people touch the Yantra.
Periodically wash the Yantra with rose-water or milk. Then, rinse it with water and wipe it to dry. The Yantra’s color may change over a period of time; however this does not dilute the power of the Yantra.
Place rounded dots of sandalwood paste on the 4 corners and in the center of the Yantra.
Light a candle or ghee lamp and an incense stick in front of the Yantra. You can offer fresh or dry fruits as Prasad, as well.
Chant the Mantra above in front of the Yantra, preferably after showering.

Naivedya.Sakkarai Pongal.

For general rules for Pooja please refer my post.

Vishnu Yantra.ishnu is the presever aspect of God, once in his shelter, he oversees preservation and optimization of every aspect of your life.

2) Shri Vishnu is the husband of Shri lakshmi (goddess of weatlh), in reality it is only upon inheritance of his nature in a person through his worship, that Shri Lakshmi can be made stable in anyones life or home. It is only through Vishnu that Lakshmi can be made stable.

3) Shri Vishnu is the Upholder of Satwa Guna (purity qualities) in universe, hence he provides fastest liberation to Satvik devotees.

The six aspects of Surrrender to Vishnu.

i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.

ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).

iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.

iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.

v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.

vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).

Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:

AnukUlyasya samkalpah prAtikUlyasya varjanam |
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)

Citation.

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

http://www.yogatantrameditation.com/tantra-meditation-healing/types-of-tantra/vishnu-tantra

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Pre Sanatana Dharma Shiva In South Predates Sanatana Dharma?


A study of the Sanatana Dharma and Tamil throws some interesting questions.

The Vedic Dharma seems, it has been held, to have originated in the North of Vindhyas, Sarasvati valley.

Shiva as a Yogi.jpg Shiva as a Yogi.

Recent studies, excavations of archeological sites relating to Hinduism, Sanatana Dharma around the world, from Australia to South America,Europe, Africa, Russia,China and information on the practices of the aborigines in various parts of the world,indicates that the Sanatana Dharma was prevalent in one form or another in all these places,

Western scholars used this to invent the Aryan Invasion Theory, that is a Group called Aryans, invaded India thought the Khyber Pass in the Northern part of India and had influenced the thought processes of the people living in India.

This Theory, deliberately floated by the British mainly, to subjugate India , now stands discredited.

Please read my detailed Post on The Aryan Invasion Theory, Myth.

The Aryan theory could not explain the references to the Sanatana Dharma in Tamil Literature, South India.

Tamil language dates back to thousands of years and the Vedas quote them and they, in turn quote Tamil.

The oldest Tamil site has been found in Pallavaram, Chennai .(dated around  a Million years.)

‘Archaeologists have discovered India’s oldest stone-age tools, up to 1.5 million years old, at a prehistoric site near Chennai. The discovery may change existing ideas about the earliest arrival of human ancestors from Africa ‘.

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

Lord Krishna participated in the Tail Sangam as an Invitee.

Please refer my Post on this.

He married a Pandyan Princess and had a daughter through her, and got his daughter arrived to a Pandyan Prince , gave her a dowry of one hundred Yadava families to provide her and her children with Milk and Curds.

The Chera King Perunchotru Udiyan Neduncheralaathan participated in the Mahabharata War as the provider of food to both the Kaurava and Pandava armies.

He had Tharpana performed for those who died in the War.

Now comes the curious part.

Lord Rama ‘s ancestor Satyavrata Manu migrated fro the Dravida Desa(South of Vindhya Mountains) with his sons and his son Ikshvaku founded the Ikshvaku founded the dynasty, named after him, Lord Rama Belongs to this dynasty.

https://ramanan50.wordpress.com/2014/12/30/manu-ramas-ancestor-migrated-from-south-india-5000-bc/

Shiva and His son Ganesha left, during the Great Flood, the time when Satyavrata Manu migrated to North, through the Middle east, traveling through europe, Africa,South America, North America((US), Central America, finally landing in the Arctic, where the Rig Veda was composed.

Please refer my Post on this.

Then they returned to India, then called the Bharata varsha and this entry was used to be denoted as the entry of the Aryans.

The Artifacts, archeological finds, cultural similarities, Languages of the found around the world indicates this.

Please read my posts on this.

Now Six avatars of Vishnu are from the South.

Matsya is from the Ocean and as such we can not ascribe a location on the earth.

Kurma is in the Ocean again, but there is a Temple where Kurma avatar took place.

Kurmnatha is housed in Sri Kurmam Temple, Srikakulam, Andhra Pradesh.

Vamana Avatar was in Kerala and the place where Bali had his kingdom was on the banks of Narmada, where the capital of Bali was situuated.

The place Varaha killed Hiranyakasipu is in Nepal, V(B0araha Kshetra), yet there is legend that Varaha is from Tirupati which is Adivaraha Kshetra.

Narasimha is from Ahobilam ,Andhra Pradesh.

Parashurama Avatar is from the South, Kerala.

Kalki is expected to manifest in the South.

https://ramanan50.wordpress.com/2014/08/20/six-vishnu-avatars-in-south-confirm-south-sanatana-dharma/

Later Avatars from Lord Rama are from the North of Vindhyas.

Now Shiva is not mentioned in the Vedas excepting in the Sri Rudram,

‘Nama sivaaya cha, Siva dharayacha’

No special Sukthas directly addressed to Shiva are found.

Shiva means Auspiciousnees , as he etymology goes.

There is not much reference in the North of Vindhyas  of Shiva as much as Vishnu or Rama, Krishna.

Shiva is considered to be Chief deity among the Tamils, though the early Tamil Literature has Gods assigned for each landmass as Murugan, Krishna, Kotravai(Durga)Varuna and Indra.

But Shiva is taken as the First Siddha, followed by Agastya and others.

The Thirumandiram of Thirumoolar contains the Yoga thoughts, Advatita and Tantric practices  that are unique.

And this is much earlier to Ramayana and Agastya is referred to have founded Tamil , being handed over by Lord Shiva.

Ravana entered into a treaty with a Pandya King.

Many of the Tamil practices were incorporated by Apasthamba in the Vedic rituals, like the Mangalya Sutra.

Though there are common factors between the Sanatana Dharma and the Tamils, yet there is a uniqueness in Tamil practices, which are, curiously enough, not against the Vedic practices but reinforces them.

Many of the Avatars of Shiva have not been reported in the Literature of the North of the Vindhyas, though Puranas, mention Shiva avatars in the South,

Shiva is described as Piravaa Yaakaip Periyon,The Eldest, though Unborn.

He is considered as the First Guru, Adi Shiva, the First Siddha, the First Yogi.

The sixty-four avatars of Shiva in Madurai are not mentioned in the North.

The Agamas which came later to Vedas specified rules for the construction of Temples, though Temple worship is not mentioned in the Vedas.

Tamil Kings followed this and one finds ancient temples, both for Vishnu and Shiva in the South in the Agama style.

These temples, though the Agamas started with out the authority of the Vedas gained currency and helped Hinduism.

Considering all these facts, I tend to think the worship of Shiva in the South preceded the Sanatana Dharma of the North.

And one may note that the Rig Veda was composed in the Arctic.

Sanatan Dharma in the south, Dravida seems to have preced the Sanatan Dharma fro the North of the Vindhyas.

Inputs welcome.

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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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