Flowers Trees Plants Fruits in Rama Vanvas True,Research Proves

I had written how the elephant described by Valmiki in Ramayana has been useful  in arriving at the date of Ramayana.

The animal is extinct now.

Places visited by Rama, Valmiki Ramayana.image.
Places visited by Rama

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.’

This finding dates Ramayana beyond one million years!

Now a recent study by researchers have unearthed evidence that proves the information by cross checking the Flora described by Valmiki in Ramayana in the areas traveled by Lord Rama and described in the Ramayana.


182 plants (including flowers, trees, fruits) mentioned in the Ramayan have been found to be true. M Amrithalingam and P Sudhakar, the two botanists working with the CPR Environmental Education Centre, Chennai, said they could confirm the existence of the flora and fauna mentioned by Valmiki in the Ramayan.

“We tracked the route travelled by Lord Ram, Sita and Lakshman from Ayodhya in the north to south as part of their exile to the forest for 14 years. To our surprise, we could identify all the plant species in the Ramayan mentioned by Valmiki along this route,” Amrithalingam told The Pioneer. As a taxonomist, Sudhakar confirmed the plant variety with their Sanskrit and Latin names.

The duo commenced their journey from Ayodhya and reached Chitrakuta’s tropical and deciduous forest. “Valmiki knew his flora, fauna and the geography. What we found was that the same flora and fauna existed in the same places as written in the epic,” pointed out Nanditha Krishna, director, CPREEC, who supervised the project.

According to Krishna, the Ramayan is geographically very correct. “All sites in their route are still identifiable and has continuing traditions . It is not possible for a person to just write something out of his imagination and fit it into local folklore for greater credibility. Valmiki has not erred anywhere while specifying the plant species, flowers and wild animals,” she said.

Sudhakar pointed out that in the Ramayan, Ram, Sita and Lakshman were warned to be cautious while they entered Dandakaranya forests. “This forest had lions and tigers. Now there are no lions in the area. This is because they were killed by poachers over the centuries. But the rocks in the famous Bhimbetka has prehistoric paintings of lion and tigers together which confirm Valmiki’s observation,” he said.

Amrithalingam and Sudhakar journeyed from Dandakaranya to Panchavati and Kishkinda. “We found that Kishkinda has a dry and moist climate which synchronises with what Valmiki has authored,” said Amrithalingam.

http://www.dailypioneer.com/todays-newspaper/ramayan-era-plants-bear-witness-to-vanvas-route.html )

Detailed research paper.

The article presents a list of plants mentioned in Ramayana one of the two great epics of this country which has been compiled and the probable equivalent botanical names have been fixed. This study will be useful to the botanists, palaeo – botanists, ethonobotanists, foresters, naturalists and environmentalists as well. ‘

Flora described in the Ramayana found in the areas traveled by Rama.




Ramayana Sugreeva To Hanuman Describes Tamil Chera Chola Pandya Kingdoms

FeaturedRama worships Shiva. Image

Some time back there was a comment for one of my articles that there is no reference to Tamil Kings and Tamil Kingdoms in the Valmiki Ramayana. nd that I am making this up only to make Tamil and Tamils look ancient!
Funny that it was nade by a gentleman in/from Tamil Nadu!

Readers of Ramanis blog are aware that I do not promote or align my self to any language or region and I present facts as available in Indian and reliable foreign texts.

The purpose of Ramanis blog is to get rid vof the misinformation spread over thecpast few cetuiries about India and Sanatana Dharma and to clear the cobwebs about Hinduism that had crept in because of not referring to original sources including Vedas , Puranas and Ithihasas.

It is also aimed at sourcing ancient languages of India,Sanskrit , Tamil Brahmi texts along with other world languages cultures and Religion.

I am aware that the other languages of India are also ancient have  vast information.

I shall take them up too.

These two languages have been taken up because I know something about these.

Now the Tamil Kingdoms of Chera, Chola and Pandyas are described by Sugreeva to Hanuman and Angadason of Vaali, when Sugreeva directs them to routes to be taken by themthe places to search for Sita, who was kidnapped by Ravana.

These verses appear in the Valmiki Ramayana.

I am providing the text of slokas and translation hereunder.

Valmiki Ramayana,Sundarakanda, Slokas 1 to 49.

‘Sugreeva sends Vanara-s to southward which troop includes Hanuma, Jambavanta, Niila and others and Angada is its leader. Sugreeva gives a vivid picture of the southern side of Jambu dviipa up to the south-most part of passable regions, next to which the abode of Yama, the Terminator is there. This troop is also given one month’s time to find the whereabouts of Seetha.

tathaa vangaan kalingaam ca kaushikaan ca sama.ntataH |
anviikSya daNDaka araNyam sa parvata nadii guham || 4-41-11
nadiim godaavariim caiva sarvam eva anupashyata |
tathaiva aandhraan ca puNDraan ca colaan paaNDyaan keralaan || 4-41-12

11, 12. tathaa= like that; vangaan kalingaam ca=, Vanga, Kalinga [kingdoms,] also; sam antataH= verily, at its fringes; available; kaushikaan ca= Kaushika [territories,] also; you search and then; sa parvata nadii guham daNDaka araNyam = with, mountains, rivers, Dandaka, forest, caves; anviikSya= on seeing – on searching Dandaka; godaavariim nadiim caiva= Godavari, river, also, thus; tathaiva= like that; aandhraan ca= Andhra territory; puNDraan ca colaan paaNDyaan keralaan= Pundra, Chola, Paandya, Kerala [provinces]; sarvam eva= all of them; anu pashyata= closely, see – make a through search.

“Like that Vanga, Kalinga territories shall be searched along with Kaushika territories available on their fringes, then cast about the Dandaka forest all over its mountains, rivers, and its caves, then River Godavari that courses through Dandaka forest, and then the provinces of Andhra, Pundra, Chola, Paandya, Kerala are to be searched thoroughly. [4-41-11, 12]

Some other mms have Matsya desha in this verse instead of the Vanga desha. The Vanga is the present day Bengal and this territory retained its epical name, but while pronouncing it becomes banga because the Sanskrit grammar allows to pronounce or write va as ba by the rule va ba yoH abhedaH and thus it is called Baangla or Bengal as British used to call. Kaushika in some other mms is read as kaashika. Kalinga is Orissa which touches Bengal at its north, and it is the Kie-ling-kia as said by Huet Tsang.

The Andhra is the present day Andhra Pradesh and Chola is the present Tamil Nadu, especially northern area, and Pundra is roughly in between Andhra and Chola. Paandya is south-most area where in Kanyakumari district the Cape Camorin is there, and Kerala is the present Kerala state from Gokarna to Kanyakumari. Its historical name was chera raajya and in Ashoka’s time, it was called kerala putra.

ayomukhaH ca ga.ntavyaH parvato dhaatu maNDitaH |
vicitra shikharaH shriimaan citra puSpita kaananaH || 4-41-13
suca.ndana vanoddesho maargitavyo mahaagiriH |

13, 14a. dhaatu maNDitaH= with ores, crowded with; vi citra shikharaH= verily, amazing, with crests; shriimaan= prosperous [mountain]; citra puSpita kaananaH = motley, flowered, with forests; such a; ayaH mukhaH parvataH= iron, mouths, mountain – a mountain having iron-ore mines in the shape of mouths, namely Mt. Malaya]; gantavyaH= reachable – you shall go to; su candana vanaat deshaH= best, sandalwood trees, with copses, places; mahaa giriH maargitavyaH = great mountain, is to be searched.

“You shall go to the prosperous Mt. Malaya which is crowded with iron-ore mines as its vast mouths, and with amazing crests and motley flowered forests. Search shall be carried out on that great mountain in the places that are with the copses of sandalwood trees. [4-41-13, 14a]

This Mountain is also called Agastyamalai and it is in Western Ghats from which River Tamraparni emerges.

tataH taam aapagaam divyaam prasanna salilaashayaan || 4-41-14
tatra drakSyatha kaaveriim vihR^itaam apsaro gaNaiH |

14b, 15a. tataH= from there; divyaam= divine one; prasanna salila ashayaan= limpid, waters, receptacle of; apsaraH gaNaiH vihR^itaam = by apsara, throngs, make pleasure-trips; taam kaaveriim= her, Kaveri; aapa gaam= water, flowing [river]; tatra drakSyatha = there, you shall see.

“From there you shall go and see the divine River Kaaveri there, a receptacle of limpid waters, to where throngs of apsara-s will be making pleasure-trips. [4-41-14b, 15a]

The River Kaaveri is the best river in southern peninsula of India that flows from Braham Giri Mountains in Coorg of Western India to the East draining in Bay of Bengal and irrigating a major chunk of land. Many legends are associated with this river, of which one is that when Sage Agastya was bringing waters of River Ganga, they sprinkled from his kamandulau, the handy water-vessel, and flooded like Kaaveri. The original Tamil name is kakaviri where kaakam is ‘crow…’ viri ‘spread out…’ When Agastya is bringing water it sprinkled from his handy vessel and flooded the kaa ‘the garden…’ in Tamil, the garden of Indra. Then it is called kaaviri, but Shilpadikkaaram records its name as Kaaveri only pulavoy vazhi kaaveri… nadanthai vazhi kaaveri…

tasya aasiinam nagasya agre malayasya mahojasam || 4-41-15
drakSyatha aaditya sa.nkaasham agastyam R^iSi sattamam |

15b, 16a. mahaa ojasam= highly resplendent [mountain]; tasya malayasya nagasya agre = of that, Mt. Malaya, mountain, on the top of it; aasiinam= who is sitting; aaditya sankaasham= Sun, in similarity; R^iSi sattamam agastyam drakSyatha= Sage, the eminent, Agastya, you shall see.

“You shall see the eminent sage Agastya, whose resplendence is akin to that of the Sun, and who will be sitting on the top of that highly resplendent Mt. Malaya. [4-41-15b, 16a]

saa candana vanaiH citraiH pracChannaa dviipa vaariNii || 4-41-17
kaantaa iva yuvatii kaantam samudram avagaahate |

17b, 18a. citraiH candana vanaiH = with amazing, sandalwood trees, copses; pracChannaa dviipa vaariNii= with overlapped, islands, water; saa= she [the river]; yuvatii= a young woman [Taamraparni]; kaantaa = one who is yearning for; kaantam iva= for whom she is yearning – her love, as with; samudram= to ocean; avagaahate = [she will be] rendezvousing.

“She whose water is overlapped with amazing copses of sandalwood trees and islands that River Taamrapani will be drifting for a rendezvous with her much yearned lover, namely the ocean, as with a young woman who will be coursing to have a rendezvous with her yearned lover. [4-41-17b, 18a]

tato hemamayam divyam muktaa maNi vibhuuSitam || 4-41-18
yuktam kavaaTam paaNDyaanaam gataa drakSyatha vaanaraaH |

18b, 19a. vaanaraaH= oh, vanara-s; tataH= from there; yuktam= joined to – braced to the wall of fortress; hemamayam divyam= full with gold, beautiful one; muktaa maNi vibhuuSitam= pearls, gemstones, decorated with; paaNDyaanaam kavaaTam= of Paandya [kingdom’s,] castle-door; gataaH= having gone there; drakSyatha= you shall see; search inside that gateway.

“From there, on going to the Paandya Kingdome you shall see a fully golden castle-door bracing the compound-wall of the fortress, which is decorated with pearls and jewels, and conduct your search even in that kingdom. [4-41-18b, 19a]

tataH samudram aasaadya sa.mpradhaarya artha nishcayam || 4-41-19
agastyena antare tatra saagare viniveshitaH |
citra saanu nagaH shriimaan mahendraH parvatottamaH || 4-41-20
jaata ruupamayaH shriimaan avagaaDho mahaarNavam |

19b, 20, 21a. tataH samudram aasaadya= then, [southern] ocean, on reaching; artha nishcayam sampradhaarya = purpose’s, resolve, on resolving; agastyena= by Agastya; tatra= there; saagare antare vi niveshitaH= in ocean, inside, verily, penned up [one end of mountain]; citra saanu nagaH= one with marvellous, terraces, trees; shriimaan mahendraH = glorious, Mt. Mahendra; parvata uttamaH= among mountains, best one; jaataruupamayaH= completely golden; shriimaan mahaa arNavam= august [Mt. Mahendra,] into great, ocean; avagaaDhaH= will be steeping in.

“Then on reaching the southern ocean, and on taking a resolve with regard to the purpose of your task, viz., importance of the mission undertaken vis-à-vis your individual capacities to leap the ocean, you reach the glorious Mt. Mahendra. Sage Agastya once penned its one end in the ocean, and the other end is now visible. That august and best one among all mountains will be completely golden with marvellous terraces and trees, and it will be steeping into ocean on the other side of land, and this mountain becomes the jumping-off point for you vanara-s. [4-41-19b, 20, 21a]

naanaa vidhaiH nagaiH phullaiH lataabhiH ca upashobhitam || 4-41-21
deva R^iSi yakSa pravaraiH apsarobhiH ca sevitam |
siddha caaraNa sa.nghaiH ca prakiirNam sumanoharam || 4-41-22
tam upaiti sahasraakSaH sadaa parvasu parvasu |

21b, 22, 23a. naanaa vidhaiH= numerous, sorts of; phullaiH nagaiH= with flowered, trees; lataabhiH ca upashobhitam= with climbers, also, glorified; deva R^iSi yakSa pravaraiH= by gods, sages, yaksha-s, important ones; apsarobhiH ca= by apsara-s, even; sevitam= adored; siddha caaraNa sanghaiH ca = by siddha-s, caarana, groups of, also; pra kiirNam= well, overspread; su manaH haram= truly, heart-stealing [for a look]; tam= it – to that mountain; sahasraakSaH= Thousand-eyed Indra; parvasu parvasu= on auspicious day, on auspicious day – on every auspicious day; sadaa = always – regularly; upaiti= he comes.

“Mt. Mahendra is glorified with numerous kinds of flowered trees and climbers. Important gods, sages, yaksha-s and even apsara-s will adore it, and it is overspread with the groups of siddha-s and caarana-s, and thus it will be heart-stealing for a look. And the Thousand-eyed Indra will always be visiting that Mt. Mahendra on every auspicious day. [4-41-21b, 22, 23a]

dviipaH tasya apare paare shata yojana visR^itaH || 4-41-23
agamyo maanuSaiH diiptaH tam maargadhvam sama.ntataH |

23b, 24a. tasya= its – Mt. Mahendra’s; apare paare= on the other, shore; shata yojana visR^itaH= hundred, yojana, in breadth; maanuSaiH= by humans; a + gamyaH = not, passable; diiptaH= a dazzling; dviipaH= island – is there; tam samantataH maargadhvam = that, till its fringes, you have to search.

“There is a dazzling island on the other side of the shore of Mt. Mahendra, which is breadthwise a hundred yojana-s, and which is an impassable one for humans, and you have to search that island up to its fringes. [4-41-23b, 24a]

This island on the other shore of the ocean is Ravana’s Lanka, and it is believed to be the present day Sri Lanka. That island’s association with River Taamraparni is as noted above.’

Reference and citation.


Rama Ruled Thirty One Years Not 11000

I have written on the  dates associated with Lord Rama.

Birth/Deha Vyoha,


Leaving for  the forest with Sita,

When Hanuman met Sita,

Ravana was killed and

Rama returned and was coronated.

Lord Rama Dates

These dates were arrived at by researchers looking into the Astronomical details found in the Valmiki Ramayana.

And I have written an article on how Rama’s death preceded Krishna’s only by 200 years and explained it.

Now how many years did Lord Rama rule?

1.Rama went on Vanavas in his 25th year.

25+ 14 years in exile = 39.

He ascended the throne on his 39th year.

If he is to have ruled for 11,000 years, then according to Ahoreva samvatsar, it comes to 31 years.

AHOREVA Samvarsara.

In this system Of calculation of Time by ancient Indians,one day and one night was reckoned as One year.

Shall be writing on different calculations of Time by ancient Indians.

Bheema to Yudhishtira:-

O Bharata, it is, also said by those versed in morality that one day and night is, O great prince, equal unto a full year. The Veda text also, exalted one, is often heard, signifying that a year is equivalent to a day when passed in the observance of certain difficult vows. O thou of unfading glory, if the Vedas are an authority with thee, regard thou the period of a day and something more as the equivalent of thirteen years.

‘Every day a person is born anew with the sunrise. Coming to live to see the next sunrise is like having finished one year and starting another year.  That is the import.

‘astrahetor gate pārthe śakra lokaṃ mahātmani
yudhiṣṭhiraprabhṛtayaḥ kim akurvanta pāṇḍavāḥ
2 [v]
astrahetor gate pārthe śakra lokaṃ mahātmani
nyavasan kṛṣṇayā sārdhaṃ kāmyake puruṣarṣabhāḥ
3 tataḥ kadā cid ekānte vivikta iva śādvale
duḥkhārtā bharataśreṣṭhā niṣeduḥ saha kṛṣṇayā
4 tad viyogād dhi tān sarvāñ śokaḥ samabhipupluve
dhanaṃjaya viyogāc ca rājyanāśāś ca duḥkhitāḥ
5 atha bhīmo mahābāhur yudhiṣṭhiram abhāṣata
nideśāt te mahārāja gato ‘sau puruṣarṣabhaḥ
arjunaḥ pāṇḍuputrāṇāṃ yasmin prāṇāḥ pratiṣṭhitāḥ
6 yasmin vinaṣṭe pāñcālāḥ saha putrais tathā vayam
sātyakir vāsudevaś ca vinaśyeyur asaṃśayam
7 yo ‘sau gacchati tejasvī bahūn kleśān acintayan
bhavan niyogād bībhatsus tato duḥkhataraṃ nu kim
8 yasya bāhū samāśritya vayaṃ sarve mahātmanaḥ
manyāmahe jitān ājau parān prāptāṃ ca medinīm
9 yasya prabhāvān na mayā sabhāmadhye dhanuṣmataḥ
nītā lokam amuṃ sarve dhārtarāṣṭrāḥ sa saubalāḥ
10 te vayaṃ bāhubalinaḥ krodham utthitam ātmanaḥ
sahāmahe bhavan mūlaṃ vāsudevena pālitāḥ
11 vayaṃ hi saha kṛṣṇena hatvā karṇa mukhān parān
svabāhuvijitāṃ kṛtsnāṃ praśāsema vasuṃdharām
12 bhavato dyūtadoṣeṇa sarve vayam upaplutāḥ
ahīna pauruṣā rājan balibhir balavattamāḥ
13 kṣātraṃ dharmaṃ mahārāja samavekṣitum arhasi
na hi dharmo mahārāja kṣatriyasya vanāśrayaḥ
rājyam eva paraṃ dharmaṃ kṣatriyasya vidur budhāḥ
14 sa kṣatradharmavid rājan mā dharmyān nīnaśaḥ pathaḥ
prāg dvādaśa samā rājan dhārtarāṣṭrān nihanmahi
15 nivartya ca vanāt pārtham ānāyya ca janārdanam
vyūḍhānīkān mahārāja javenaiva mahāhave
dhārtarāṣṭrān amuṃ lokaṃ gamayāmi viśāṃ pate
16 sarvān ahaṃ haniṣyāmi dhārtarāṣṭrān sa saubalān
duryodhanaṃ ca karṇaṃ ca yo vānyaḥ pratiyotsyate
17 mayā praśamite paścāt tvam eṣyasi vanāt punaḥ
evaṃ kṛte na te doṣo bhaviṣyati viśāṃ pate
18 yajñaiś ca vividhais tāta kṛtaṃ pāpam ariṃdama
avadhūya mahārāja gacchema svargam uttamam
19 evam etad bhaved rājan yadi rājā na bāliśaḥ
asmākaṃ dīrghasūtraḥ syād bhavān dharmaparāyaṇaḥ
20 nikṛtyā nikṛtiprajñā hantavyā iti niścayaḥ
na hi naikṛtikaṃ hatvā nikṛtyā pāpam ucyate
*21 tathā bhārata dharmeṣu dharmajñair iha dṛśyate
ahorātraṃ mahārāja tulyaṃ saṃvatsareṇa hi
22 tathaiva veda vacanaṃ śrūyate nityadā vibho
saṃvatsaro mahārāja pūrṇo bhavati kṛcchrataḥ*
23 yadi vedāḥ pramāṇaṃ te divasād ūrdhvam acyuta
trayodaśa samāḥ kālo jñāyatāṃ pariniṣṭhitaḥ
24 kālo duryodhanaṃ hantuṃ sānubandham ariṃdama
ekāgrāṃ pṛthivīṃ sarvāṃ purā rājan karoti saḥ
25 evaṃ bruvāṇaṃ bhīmaṃ tu dharmarājo yudhiṣṭhiraḥ
uvāca sāntvayan rājā mūrdhny upāghrāya pāṇḍavam
26 asaṃśayaṃ mahābāho haniṣyasi suyodhanam
varṣāt trayodaśād ūrdhvaṃ saha gāṇḍīvadhanvanā
27 yac ca mā bhāṣase pārtha prāptaḥ kāla iti prabho
anṛtaṃ notsahe vaktuṃ na hy etan mayi vidyate
28 antareṇāpi kaunteya nikṛtiṃ pāpaniścayam
hantā tvam asi durdharṣa sānubandhaṃ suyodhanam
29 evaṃ bruvati bhīmaṃ tu dharmarāje yudhiṣṭhire
ājagāma mahābhāgo bṛhadaśvo mahān ṛṣiḥ
30 tam abhiprekṣya dharmātmā saṃprāptaṃ dharmacāriṇam
śāstravan madhuparkeṇa pūjayām āsa dharmarāṭ
31 āśvastaṃ cainam āsīnam upāsīno yudhiṣṭhiraḥ
abhiprekṣya mahābāhuḥ kṛpaṇaṃ bahv abhāṣata
32 akṣadyūtena bhagavan dhanaṃ rājyaṃ ca me hṛtam
āhūya nikṛtiprajñaiḥ kitavair akṣakovidaiḥ
33 anakṣa jñasya hi sato nikṛtyā pāpaniścayaiḥ
bhāryā ca me sabhāṃ nītā prāṇebhyo ‘pi garīyasī
34 asti rājā mayā kaś cid alpabhāgyataro bhuvi
bhavatā dṛṣṭapūrvo vā śrutapūrvo ‘pi vā bhavet
na matto duḥkhitataraḥ pumān astīti me matiḥ
35 [b]
yad bravīṣi mahārāja na matto vidyate kva cit
alpabhāgyataraḥ kaś cit pumān astīti pāṇḍava
36 atra te kathayiṣyāmi yadi śuśrūṣase ‘nagha
yas tvatto duḥkhitataro rājāsīt pṛthivīpate
37 athainam abravīd rājā bravītu bhagavān iti
imām avasthāṃ saṃprāptaṃ śrotum icchāmi pārthiva
38 [b]
śṛṇu rājann avahitaḥ saha bhrātṛbhir acyuta
yas tvatto duḥkhitataro rājāsīt pṛthivīpate
39 niṣadheṣu mahīpālo vīrasena iti sma ha
tasya putro ‘bhavan nāmnā nalo dharmārthadarśivān
40 sa nikṛtyā jito rājā puṣkareṇeti naḥ śrutam
vanavāsam aduḥkhārho bhāryayā nyavasat saha
41 na tasyāśvo na ca ratho na bhrātā na ca bāndhavāḥ
vane nivasato rājañ śiṣyante sma kadā cana
42 bhavān hi saṃvṛto vīrair bhrātṛbhir deva saṃmitaiḥ
brahmakalpair dvijāgryaiś ca tasmān nārhasi śocitum
43 [y]
vistareṇāham icchāmi nalasya sumahātmanaḥ
caritaṃ vadatāṃ śreṣṭha tan mamākhyātum arhasi

Source . Mahabharatha Book 3 Chapter 49

2.Another explanation for eleven thousand years is that these were being uttered as a Swasthi Vaakya,that is either as a Blessing by elders or the reverential words of one who pays his respects to one whom he reveres.

*Every day a person is born anew with the sunrise. Coming to live to see the next sunrise is like having finished one year and starting another year.  That is the import.






Lord Rama Worshiped Shiva Valmiki Ramayana

I have written quite a few articles on the total identities of Gods in Hinduism.

None is higher than or lower than the other.

In fact, worship of personal Gods is not the message of the Vedas.

The Reality is a Principle.

It is called Brahman

It is beyond Attributes.

It is called Nirguna.

Yet, worship of Gods is followed in Hinduism.

Hinduism understands the limitations of the human mind.

One can not concentrate on Nothing.

The mind needs an Icon.

This Icon varies according to one’s disposition,Swabhava.

One likes Mother and he worships God as Mother.

In a lighter vein, why should Gods be Human beings?

Because we are human beings,we imagine Gods to be Super Human beins.

If a dog were to think of God,it would envision a Super Dog!

So the worship of Gods is to facilitate concentration which would help in Self Realization.

For more please read my article Is there God ,Yes and No.

I have written on Shiva Stuthi by Krishna,Krishna Stuthi by Shiva,Mantrarajapadam by Rudra on Narasimha.

Yet people persist on trying to differentiate Shiva and Vishnu.

In one of the articles, I have written that Lord Rama worshiped Shiva at Rameswaram.

I have been receiving a lot of brickbats for this article,asking me to provide proof from Valmiki Ramayana.

I do not normally respond to these type of comments from people who do not check.

Here I make an exception in producing evidence as this blog is considered authentic and used as references in Phd and is being quoted in research papers and Wiki.

I owe them this much.

Lord Rama,while returning  to Ayodhya after the war at Sri Lanka by Pushpaka Vimana describes the places he had visited to Sita.

He describes Rameswaram as the place where Shiva showered His Blessings on Him( Rama)

Here is the text and translation from Valmiki Ramayana.



Rama worships Shiva. Image
Rama worships Shiva as Shiva Linga

एतत् कुक्षौ समुद्रस्य स्कन्धावारनिवेशनम् || ६-१२३-१९
अत्र पूर्वं महादेवः प्रसादमकरोत्प्रभुः |

19. etat = this; (is the island); kukShau = located in the middle; samudrasya = of the ocean; skandhaavaara niveshanam = where my troops were stationed; atra = at this place; puurvam = formerly; prabhuH = the Lord; mahaadevaH = Shiva (the supreme deity); akarot = bestowed; prasaadam = his grace; (on me).

“See this island, located in the middle of the ocean, where my troops were stationed. At this place, the lord Shiva (the supreme deity) formerly bestowed his grace on me.”

Valmiki Ramayana,Yuddha Kanda,Sarga 123,Sloka 19.


Kaikeyi Born In Russia World During Ramayana Part 3

Ancient history of Russia is intriguing.

Recorded history of Russia before Christianity is obscure.

Available information states that Russia was founded(?) In 882 AD.

‘The traditional beginning of Russian history is 862 A.D. Kievan Rus, the first united East Slavic state, was founded in 882. The state adopted Christianity from the Byzantine Empire in 988, beginning with the synthesis of Byzantine and Slavic cultures that defined Russian culture for the next millennium. Kievan Rus’ ultimately disintegrated as a state because of the Mongol invasion of Rus’ in 1237–1240 and the death of about half the population of Rus’. (History of Russia )

‘The early history of Russia, like those of many countries, is one of migrating peoples and ancient kingdoms. In fact, early Russia was not exactly “Russia,” but a collection of cities that gradually coalesced into an empire. I n the early part of the ninth century, as part of the same great movement that brough the Danes to England and the Norsemen to Western Europe, a Scandanavian people known as the Varangians crossed the Baltic Sea and landed in Eastern Europe. The leader of the Varangians was the semilegendary warrior Rurik, who led his people in 862 to the city of Novgorod on the Volkhov River. Whether Rurik took the city by force or was invited to rule there, he certainly invested the city. From Novgorod, Rurik’s successor Oleg extended the power of the city southward. In 882, he gained control of Kiev, a Slavic city that had arisen along the Dnepr Riveraround the 5th century. Oleg’s attainment of rule over Kiev marked the first establishment of a unified, dynastic state in the region. Kiev became the center of a trade route between Scandinavia and Constantinople, and Kievan Rus’, as the empire came to be known, flourished for the next three hundredyears.’

Source :http://missinglink.ucsf.edu/lm/russia_guide/historyofrussia.htm#ancient

It is also stated that Russia was founded when the Eastern Slavs and Finnish-Ugraic People.

Rama with Kodanda,Bow.jpg
Lord Rama

To me this seems to be a contradiction.

The Uyghurs were present much, much earlier than the time assigned here.

The same time frame may be assigned Eastern Slavics.

Available archeological evidence indicates the presence of an advanced civilization in Russia.

1. Narada Mountain in Russia.

Georgiev illustrates that in 1927 a detachment of geologists “discovered” the highest mountain in the Urals. The mountain was called Narada by the local population, and interestingly the ancient Indian epics describe the great sage Narada as living in the north. But since it was the 10thanniversary of the October Revolution, the geologists decided to mark the event and rename the mountain as Narodnoy – or People. And that’s what it is now called in all geographic references and on all maps.”


2.Arkaim Rig vedic Mandala city in Russia.

They realized that its lay-out, the ground-plan of Arkaim, is related to the Mandala principle, a square inside a circle – one of the basic sacred symbols of Buddhist philosophy.

The word Mandala is translated as a circle or disk. In the ancient Rig-Veda writings, where it has been first described, the word has a set of values: a wheel, a ring, the country, space, society, gathering.

The symbolic meaning of a Mandala is understood all over the world as a model of the Universe, even of the entire cosmos, where the two most important principles present in our Universe are represented in the form of a circle and a square. Arkaim, with its dwellings, having adjoining rooms, might possibly represent the “wheel of time”, where every aspect is defined by the previous one and in turn, defines the next one.

https://ramanan50.wordpress.com/2015/02/05/arkaim-russia-rig-vedic-mandala-swasthika-city-of-hindu-gods/ )

3.Narahari Vishnu in Russia.

Russia is sthree varsha,

Amrvathi, the capital of Indra, the chief of Devas was in Russia,

Yagnyavalkya lived in Russia,

Lord Krishna’s son, Pradhyumna founded a city Port Baijin, Russis,

The Vedas  were called Santi Veda,…..

River Moksha is found in Russia…..

Narada Mountain  called as Narodnya  Mountain is found in the Urals,

There is evidence galore.

I had also written on a Vishnu idol being found in Russia.

Now there is more evidence on this idol of Lord Vishnu.


4.Russia is Sthree Varsha .

Lahore was the kingdom of Lava, son of Rama. Read my post on this.

Peshawar was the kingdom of Pushkalavathy ruled by Pushkala, son of Bharatha.

These two cities were established during the reign of Rama, the son of Dasaratha. These cities are in the route toKekaya, today’s Kazaksthan which was the maternal land of Kaikeyi, mother of Bhratha. One has to cross riverChakshus to reach Kekaya.  This river is now known as Oxus . It is shown in blue colour in this picture”’

Map showing Russia an India.
Kaikeyi of Ramayana from Russia.

At the time of Ramayana,Russia was a part of Bharata Varsha and Kaikeyi of Ramayana who is the Mother of Bharatha and step mother of Lord Rama was boron in Russia.

It may be noted that the Rig Veda was composed in Arctic Russia,Sanskrit is the source of Russia,Lake Baikal was Indra’s Vaikanasa Theertha.

So much so that Russian researchers have claimed Vedas to be from Russia,they have Perun Veda in Russia,and that the Sanatana Dharma was from Russia and it was Aryan!

Shall be writing on Russia,the Home of Sanatana Dharma.