Posts Tagged ‘Ramayana’

Naval Depatment Of Tamils Ancient India

In Hinduism on February 28, 2015 at 22:07

As I write on the spread of Hinduism, Sanatana Dharma, I wondered about two points.

There is no doubt that the Sanatana dharma of Hindus spread far and wide throughout the world is indisputable considering the archeological finds found throughout the world indicating the presence of Sanatana Dharma.

Two questions remain.

How did people travel so far?

Secondly how did they fight the wars with the foreign invaders when it happened?

Though Puranas and Ithihasa speak of what appears to be beyond Human capacity of crossing the ocean by flying, there ae references that the ancient knew about Ships and warfare.

While one may question as to how Hanuman could fly over  the Ocean to Lanka, Valmiki in the same breath talks of ships!

When Hanuman was crossing the ocean to Lanka, he is compared to a ship tossed by winds on the high seas. Sugriva speaks of Sumatra, Java and even the Red Sea, when sending forth his monkey hosts in quest of Sita.

This only means that though the people during Ramayana knew of ships, yet Hanuman chose to fly.

Indian Ship landing 543 BC

Ships Landing of Prince Vijaya in Sri Lanka – 543 BC from Ajanta Frescos.
Ajanta painting of a later date depict horses and elephants aboard the ship which carried Prince Vijaya to Sri Lanka.
(source: India Through the ages – By K. M. Panikkar).

The Rig Veda mentions “merchants who crowd the great waters with ships”.

The Ramayana speaks of merchants who crossed the sea and bought gifts for the king of Ayodhya.

Manu legislates for safe carriage and freight by river and sea.

In some of the earliest Buddhist literature we read of voyages ‘out of sight’ of land, some lasting six months or so.

“There was also extensive intercourse of India with foreign countries, including the Mediterranean lands and the African continent, naturally led to piracy on the waters. There then arose the need for the protection of sea-borne trade, and we are told that “at the outset the merchant vessels of India carried a small body of trained archers armed with bows and arrows to repulse the attacks of the pirates, but later they employed guns, cannon and other more deadly weapons of warfare with a few wonderful and delusive contrivances.”

-William Vincent pp. 457). These are probably the beginnings of the ancient Indian navy. in The Commerce and Navigation of the Ancients In the Indian Ocean.

The navy is one of the angas (part) of the complete army. Examples of ships being used for military purposes are not lacking. When Vidura scented danger to Kunti’s five sons, he made them escape to the forest with their mother, crossing the Ganges in a boat equipped with weapons having the power of withstanding wind and wave.(Mahabharata Shanti Parva 59,41)


Darius launched a maritime expedition under Skylax of Caryanda to the Indus Delta, and during Alexander’s time, again, we read of the people of the Punjab fitting out a fleet. We have the testimony of Arrian to show that the Xathroi (Kshatri), one of the Punjab tribes, supplied Alexander during his return voyage with thirty oared galleys and transport vessels which were built by them.

-Herodotus 517 BC, India and Its Invasion by Alexander p. 156.


By regular practice one becomes an adept in fighting from chariot, horses, elephants and boats, and a past-master in archery.”

-Kamandaka (XVI, 50)


“Boats should be employed for military purposes when the theatre of hostilities abounded in water.

(Manu Samhita Vii 192)


‘The Admiralty as a department of the State may have been a creation of Chandragupta but there is evidence to show that the use of ships and boats was known to the people of the Rg Veda. ”

Early History of India, Vincent Smith P.133.

This exploit you achieved, Asvins in the ocean, where there is nothing to give support, nothing to rest upon, nothing to cling to, that you brought Bhujya, sailing in a hundred oared ship, to his father’s house.

Further on in the Veda, this same vessel is described as a plava which was storm-proof and which presented a pleasing appearance and had wings on its sides. Another reference informs us that Tugra dispatched a fleet of four vessels (Catasro navah) among which was the one referred to above. We may infer from these passages that the Asvins were a great commercial people having their home in a far-off island, and that their ruler Tugra maintained a fleet in the interests of his State. There are also other references in the Rg Veda to show that the ancient Indians were acquainted with the art of navigation. For instance, Varuna is credited with a knowledge of the ocean routes along which vessels sailed.

The Baudhayana Dharmasastra speaks of Samudrasamyanam and interprets it as nava dvipantaragamanam, i.e. sailing to other lands by ships. This very term occurs in the navadhyaksa section of the Kautaliya Arthasastra.

The Puranas have several references to the use of ships and boats. The Markandeya Purana speaks of vessels tossing about on the sea. The Varahapurana refers to the people who sailed far into the ocean in search of pearls and oysters. The ships floated daily on the shoreless, deep and fearful waters of the ocean. We are on firmer ground when we see in the Andhra period their coins marked with ships. The ship building activities were great on the east coast, and the Coromandel coast in particular. From this period to about 15th century A.D. there was a regular intercourse with the islands of the Archipelago most of which were colonized and also with ancient America right across the Pacific as testified to us by the archaeological finds and inscriptions in those parts.

The Pali books of Sri Lanka like the Mahavamsa refers to ocean going vessels carrying 700 passengers. Such frequent intercourse and colonization through the ages could not have been effected without a powerful fleet.



“Turning to the history of South India, we have evidence to show that the country had trade and culture contacts with foreign countries like Rome in the west and Malay Archipelago and South east Asia in the east. Yavana ships laden with articles of merchandise visited the west coast frequently. There was active foreign trade between Tamil Indian and the outer world at least from the time of Soloman, i.e. about 1000 B.C. Roman historians refer to the commercial intercourse that existed between Rome and South India. In the first century before Christ we hear of a Pandyan embassy to Augustus Caesar. (refer to Periplus translated by Schoff p. 46).

The Sangam classics point to the profession of pearl-diving and sea-fisheries on a large scale. We hear of shipwrecks of the early Tamils saved now and then by Manimekhalai, the goddess of the sea.

(Note: ancient Tamil tradition traces its origins to a submerged island or continent, Kumari Kandam, situated to the south of India. The Tamil epics Shilappadikaram and Manimekhalai provide glorious descriptions of the legendary city and port of Puhar, which the second text says was swallowed by the sea.


As in the case of Dwaraka, (please refer to chapter on Dwaraka and Aryan Invasion Theory), initial findings at and off Poompuhar, at the mouth of the Cauvery, show that there may well be a historical basis to this legend: apart from several structures excavated near the shore, such as brick walls, water reservoirs, even a wharf (all dated 200-300 B.C.), a few years ago a structure tantalizingly described as a “U-shaped stone structure” was found five kilometers offshore, at a depth of twenty-three meters; it is about forty meters long and twenty wide, and fishermen traditionally believed that a submerged temple existed at that exact spot. If the structure is confirmed to be man-made (and not a natural formation), its great depth would certainly push back the antiquity of Puhar.


Only more systematic explorations along Tamil Nadu’s coast, especially at Poompuhar, Mahabalipuram, and around Kanyakumari (where fishermen have long reported submerged structures too) can throw more light on the lost cities, and on the traditions of Kumari Kandam, which some have sought to identify with the mythical Lemuria…

We have the account of a Cera King conquering the Kadamba in the midst of sea waters. The Cera King Senguttuvan had a fleet with which he defeated the Yavanas who were punished with their hands being tied behind their backs and the pouring of oil on their heads. The Cholas also maintained a strong fleet with which they not only invaded and subjugated Lanka but also undertook overseas expeditions. Among the conquests of Rajaraja, Lanka was one, and his invasion of that island finds expression in the Tiruvalangadu plates, where it is described as follows:

“Rama built, with the aid of the monkeys, a causeway over the sea and then slew with great difficulty the king of Lanka by means of sharp-edged arrows. But Rama was excelled by this (king) whose powerful army crossed the ocean in ships and burnt the king of Lanka.”




You may find interesting material  in the above mentioned site


Ramayana Describes Cook Lake Pukaki Pacific Ring Of Fire New Zealand

In Hinduism on February 28, 2015 at 08:24

I have mentioned in an earlire post , while wrting on the references found in the Ramayana, that if one wahents to find where the Geographical locations of the world were, one has to refer Sugreeva’s direction to this Vanara Sena, charged with the mission of looking out fot Sita, who was abducted.

His directions are so clear that we can even today identify the Nazca Lines, Peru, Siberian cities, Java,Australia to refer to a few.

Now to the reference of New Zealand in the Ramayana by Valmiki.

I have earlier written on the Maori Indins of New Zealand being influenced by Sanatan Dharma and how ancient tribes of Australia engage themselves in the Third Eye dance of Shiva.

While directing the Vanara Senas, Sugreeva advises them, after crossing Java, to look for a sea with red and yellow water.

Island in Coral Sea,Image. Lady Musgrave Island.jpg

Lady Musgrave island, Coral Sea.

This is the Coral Sea of Australia.


Valmiki describes that after crossing this huge island (Shalmali Dwipa/Austalia), Mount Rishabha (ऋषभ)  looks like a ‘White cloud with a pearly necklace of waves rippling on the shores below‘.
Near to that is the Sudharshana Lake with ‘silvery lotuses which have fibrils of gold‘ and where ‘kingly swans scamper around‘.
Valmiki might be referring to Mount Cook & Lake Pukaki of New Zealand,

Mount Cook.Image.jpg

Mount Cook New Zealand.
Described by Valmiki in Ramayana


Lake Pukaki reflects Mt.Cook.jpg

Lake Pukaki and Mountain Cook, New Zealand


Ring of Fire.

Ring of Fire.Image.jpg

The Ring of Fire is a string of volcanoes and sites of seismic activity, or earthquakes, around the edges of the Pacific Ocean. Deep ocean trenches and high mountain ranges are also part of the Ring of Fire.
Map courtesy USGS

* valmiki correctly describes as resembling a ‘Horse Face’

The Ring of Fire is an area where a large number of earthquakes and volcanic eruptions occur in the basin of the Pacific Ocean. In a 40,000 km (25,000 mi) horseshoe shape, it is associated with a nearly continuous series of oceanic trenches, volcanic arcs, and volcanic belts and/or plate movements. It has 452 volcanoes and is home to over 75% of the world’s active and dormant volcanoes.[1] It is sometimes called the circum-Pacific belt.(wiki)


Valmiki describes the Ring of Fire thus,

Valmiki says that the ‘vanaras’ would pass the ‘fantastically refulgent fire resembling the face of a horse’ (Verse 4-48).

tataH paaNDura meghaabham kSiiraudam naama saagaram || 4-40-43
gatvaa drakSyatha durdharSaa muktaa haaram iva uur.hmibhiH |

43b, 44a. dur dharSaa= oh, unassailable [vanara-s – Sugreeva’s addressing]; tataH gatvaa= from there, having gone; paaNDura megha aabham= whitish, cloud, similar in shine; uurmibhiH= with [swaying ripples; muktaa haaram iva= which will be like swaying – pearl, necklaces, like; kSiira udam= milk, having as waters – milk ocean; naama saagaram= with that – name, an ocean; drakSyatha= you shall see.

“Oh, unassailable vanara-s, on your going therefrom you shall see the milk ocean, which will be like a whitish cloud in its shine, and even like a pearly necklace while her ripples will be swaying. [4-40-43b, 44a]

Here some more Indian Mythological oceans like sarpi, dadhi etc., are not said. The mythological oceans are lavaNa, ikshu, suraa, sarpi, dadhi, dugdha jalaiH samam salt, sugar-cane juice, ghee [clarified butter, curds, milk – oceans. Further, some islands like Kusha, Kraunca etc., are also unsaid. Though all are not explicitly listed in the text, the vanara-s are supposed to search those unsaid oceans and islands implicitly.

tasya madhye mahaa shveto R^iSabho naama parvataH || 4-40-44
divya gandhaiH kusumitai aacitaiH ca nagaiH vR^itaH |
saraH ca raajataiH padmaiH jvalitaiH hema kesaraiH || 4-40-45
naamnaa sudarshanam naama raajaha.msaiH samaakulam |

44b, 45, 46a. tasya madhye= in its, centre [of milk ocean]; divya gandhaiH= with heavenly, fragrances; kusumitaiH= [ever flowered; aacitaiH= closely [growing]; nagaiH vR^itaH= with trees, surrounded with; R^iSabhaH naama= Rishabha, named; mahaan parvataH= colossal, mountain; shvetaH= white – mountain; jvalitaiH hema kesaraiH= with sparkling, golden fibrils; raajataiH padmaiH= with silver [like, lotuses [- which is replete with]; raaja hamsaiH samaakulam= with kingly, swans, scampered; naamnaa sudarshanam naama= by name, as Sudarshana, renowned as; saraH ca = lake, also; [assit= are there.]

“In the centre of that milk ocean there is a white mountain of colossal size, named Rishabha, surrounded with closely growing trees ever flowered with flowers of heavenly fragrance. And a lake renowned as Lake Sudarshana is also there, which is replete with silvery lotuses whose fibrils are golden in sparkle, and in which kingly swans will be scampering about. [4-40-44b, 45, 46a]

vibudhaaH caaraNaa yakSaaH kinnaraaH sa apsaro gaNaaH || 4-40-46
hR^iSTaaH samadhigacChanti naliniim taam rira.msavaH |

46b, 47a. vi budhaaH= supreme, intellectuals [gods, caaraNaa yakSaaH kinnaraaH= caarana-s, yaksha-s, kinnaraa-s; sa apsaraH gaNaaH= with, apsara, hosts of; hR^iSTaaH= gladly; riramsavaH= to enjoy frolicking – frolicsomely; taam naliniim = that, lotus-lake [Sudarshana Lake]; samadhigacChanti= they will be arriving at.

“To enjoy frolicking in that Sudarshana Lake the gods, caarana-s, yaksha-s, kinnaraa-s and hosts of apsara females will be arriving at that lotus-lake gladsomely. [4-40-46b, 47a]

kSiirodam samatikramya tato drakSyatha vaanaraaH || 4-40-47
jalodam saagaram shiighram sarva bhuuta bhayaavaham |

47b, 48a. vaanaraaH = oh, vanara-s; kSiirodam samatikramya= milky ocean, on crossing over; sarva bhuuta bhayaavaham= for all, beings, frightening; jala= sof-water; udam saagaram= as waters, ocean [ocean with soft water; tataH shiighram drakSyatha= then, immediately, you shall see.

“And on crossing over the milky ocean, oh vanara-s, then you will be immediately seeing the soft-water ocean which will be frightening to all beings. [4-40-47b, 48a]

tatra tat kopajam tejaH kR^itam hayamukham mahat || 4-40-48
asya aahuH tan mahaavegam odanam sa caraacaram |

48b, 49a. tatra= there; tat kopa jam= that, from anger, originated – originated from the anger of Aurasa; mahat= fantastic one; haya mukham = horse, face; tejaH kR^itam= by refulgent Fire, made – by the anger of Aurasa; sa cara a caram= with, mobile, not, mobile [sessile beings]; mahaa vegam= highly speedy [waves of ocean]; tat= that [water of ocean]; asya odanam aahuH= its [to the Fire,] victuals, said to be.

“There exists a fantastically refulgent Fire in the form of Horse’s Face that originated from the anger of Sage Aurasa. The victuals to that Fire is said to be that highly speedy waves of the ocean, together with all of the mobile and sessile beings of the world at the close of each Era. [4-40-48b, 49a]

Aurasa derives from the word uuru, meaning ‘the thigh.’ The mother this sage hid him under her thigh when some kings came to kill, as such he got this name. Then with vengeance this sage started to burn the world with his yogic fire, but his manes came to him to pacify and asked him to release his yogic fire in oceanic water. When he did so, that fire remained underwater, ready to emerge from a cavity like that of a she-horse’s mouth, from beneath the ocean from the South Pole. This fire is called vaDaba agni, orbaDaba anala , referred here as Horse’s Face. At the time of yuga anta, End of Era, that fire emerges out, and the whole creation, with all its sessile and mobile beings, becomes its fuel, as said in next verse. This episode is detailed in aadi parva , First Canto, Maha Bharata.

Reference and Citation.

Valmiki Ramayana Kishkinta Kanda Sarga 40

China Urals Mongolia Arctic Aurora Borealis Sugreeva Geography

In Hinduism on February 19, 2015 at 08:41

Accurate geographical reference was provided by Sugreeva to his Vanara Army for the Search of Sita.

Here  I present from the Valmiki Ramayana, the places described by Sugreeva as lying in the North of Kailash and modern Names of these places.

Northern Lights.jpg

Aurora Borealis

I shall post on details of the search for Sita in other directions.

tatra mlecChaan pulindaan ca shuurasenaan tathaiva ca |
prasthaalaan bharataan caiva kuruum ca saha madrakaiH || || 4-43-11
kaa.mboja yavanaan caiva shakaan pattanaani ca |
anviikshya daradaan caiva himavantam vicinvatha || 4-43-12

11, 12. tatra= there – in north; mlecChaan pulindaan ca= Mleccha-s, Pulinda-s – provinces of; tathaiva= like that; shuurasenaan ca= Shurashena, also; prasthaalaan bharataan caiva= Prasthala, Bharata, also, thus; madrakaiH saha = Madraka, along with; kuruum ca= Kuru, also; kaamboja yavanaan caiva= Kaambhoja, Yavana [countries,] also, thus; shakaan pattanaani ca= of Shaka, cities, also; daradaan caiva= Darada, also, thus; anviikshya= on scrutinizing; himavantam vicinvatha= at Himavanta [Himalayas,] search out.

“There in the north, the provinces of Mleccha-s, Pulinda-s, that way Shurashena – Prasthala – Bharata – Kuru – Madraka – Kaambhoja – Yavana shall be scrutinized along with the cities of Shaka and Darada, and then search in Himalayas. [4-43-11,12]

NWFP of Pakistan Now.

tataH soma aashramam gatvaa deva gandharva sevitam |
kaalam naama mahaasaanum parvatam tam gamiSyatha || 4-43-14

14. tataH= then; deva gandharva sevitam= gods, gandharva-s, adored by; soma aashramam gatvaa= to Soma, hermitage, on going; mahaa saanum= great, peaked; kaalam naama= Kala, named; tam parvatam gamiSyatha= to that, mountain, you go.

“You to Soma hermitage, which is adored by the gods and gandharva-s, and then you go to that great-peaked mountain named Mt. Kala. [4-43-14]

ishaalaa nalinii yatra prabhuuta kamalotpalaa |
ha.msa kaaraNDava aakiirNaa apsaro gaNa sevitaa || 4-43-22

22. yatra= where; prabhuuta kamala utpalaa= replete with, lotuses, costuses; hamsa kaaraNDava aakiirNaa= swans, partridges, overrun by; apsaraH gaNa sevitaa= apsara, throngs, adored by; vishaalaa nalinii= expansive, lotus-lake; is there that is the place of Kubera.

“Where an expansive lake is there, which is replete with lotuses and costuses, overrun by swans and partridges, and adored by throngs of apsara-s, that is the place of Kubera, Deity for Wealth-Management. [4-43-22]

From 6498 till 5122 years ago to the Earth has landed Varyag by name Kubera (Cubera) from sort of Cub. Varyags or space navigators were children of the Supreme God – Father, Russian people considering. On Russian like surname of Kubera sounds as Kubarev. It was the first Russian navigator on open spaces of the third planet of the Solar system populated in those days with wild animals and humanoids. Savages had no soul and any civilization, not able to speak, write, build dwelling and to process the ground. As against local population the forefather was high growth – 190 cm, the European appearance, with a white leather and eyes of it were surprising green, emerald color.

Kubera has examined the Earth and has chosen for the beginning the expansion some tribes of humanoids in Mediterranean, including Africa, Europe and Asia, having studied their habits and bents. Among savage it has selected seven most sexual female which could though somehow to draw his man’s attention. Then it has transferred seven foremothers on open spaces of the Volga region where there were the idealist in representation Kubera of a condition for creation of a human tribe. Central Russian upland and the Volga region represent territory which could not undergo to destructive influences of natural cataclysms and possible consequences of thawing of polar ice and flooding during the huge period of time.

krauncam tu girim aasaadya bilam tasya sudurgamam |
apramattaiH praveSTavyam duSpravesham hi tat smR^itam || 4-43-25

25. krauncam tu girim aasaadya= Kraunca, but, mountain, on reaching [thereafter]; su dur gamam= highly, not, passable one; tasya bilam = its, tunnel; a + pramattaiH= without, incautiously [cautiously]; praveSTavyam= is to be entered; tat= that – tunnel; duS pravesham = un, enterable; smR^itam hi= known to be, indeed – they say.

“Thereafter on reaching Mt. Kraunca you shall cautiously enter into a highly impassable tunnel of that mountain to search Seetha. That tunnel, they say, is an un-enterable one. [4-43-25]

Kumara or Skanda, the son of Shiva-Parvati-Ganga made this bore by using His shakti prayoga ‘Divine power.’ This is his birthplace, and the legend of His birth and growth are detailed in Bala Kanda.

Krauncha Parvatah in China..jpg

Krauncha Parvatah in China.

Like Shiva is said  to have brought down the Ganges on to earth (plains of India) from the  heavens (Himalayas), his son or his ‘junior’ Skanda is credited with having chiseled a tunnel through Mt. Krauncha.

One of the best known ancient tunnels in China is the Guolinag Tunnel in the Taihang Mountains. Up until 1972 only an ancient path chiseled through the rocks of this mountain linked the villages in the area to the outside world.

Here are a couple of images of the ancient path of Guolinag, which was improved in 1972, not by the government, but once again by the locals. It took them five years to complete the task.

avR^ikSam kaama shailam ca maanasam vihaga aalayam |
na gatiH tatra bhuutaanaam devaanaam na ca rakSasaam || 4-43-28

28. a +vR^ikSam= without, trees; vihaga aalayam= birds, abode; maanasam= Mt. Maanasa; kaama shailam ca= Kaama, mountain, also; are to be searched; tatra= there; bhuutaanaam gatiH na = for beings, inlet, no; devaanaam ca rakSasaam= for gods, even, for demons; [gatiH= inlet]; na = no.

“The treeless Mt. Kaama and the abode of birds Mt. Maanasa are also to be searched, and there is no inlet for any being, let alone gods or demons. [4-43-28]

These mountains Maanasa and Kaama are said differently in other translations, like ‘the wish-endower Kaama and the bird-less Maanasa Mountains.’ That is to say, ‘even birds cannot enter there then where is the question of entry to other beings…’ If that place is un-enterable even for birds or gods how these few monkeys can enter, is the question that ensues. Sugreeva gives the answer to Rama at the start of this exodus of monkeys, saying that these monkeys can do any undoable task, which is peculiar to these genera.

China Krauncha Mountain.gif

China Krauncha Mountain.Map

The Krauncha of Ramayana could be one of the peaks in the Taihang Range which indicates that the ancient tunnel in there may be the one mentioned in Ramayana. 

The path that Valmiki chalks out is clear. From Kailash (in the Himalayas) to Krauncha (in the Taihang Range), he says there are many other mountain peaks – namely the ‘treeless’ Mt. Kaama and the ‘abode of birds’,Mt. Maanasa, – that the ‘vanaras’ will see. Sugreev instructs them to scour these mountains thoroughly for Sita. These are  the mountains of the Qinling Range which falls between the Himalayas and the Taihang Mountains as the ‘vanaras’ move in the north-east direction from Kailash. (See Map below). The two highest peaks, and therefore most visible, in this chain are the Tuanjie and the Taibai. It is possible that the Ramayana was referring to these two (Kaama and Maanasa)

sa ca sarvaiH vicetavyaH sa saanu prastha bhuudharaH |
krauncam girim atikramya mainaako naama parvataH || 4-43-29

29. sa saanu prastha bhuu dharaH= with, mountainsides, grades, fringe, mountains; saH= that Kraunca mountain; sarvaiH vicetavyaH= by you all, is to be searched; krauncam girim atikramya= from Kraunca, mountain, moving away; mainaakaH naama parvataH= Mainaaka, named, mountain – is there.

“You all have to search Mt. Kraunca inclusive of its mountainsides, grades, and its fringe mountains, and on moving away from that Mt. Kraunca, a mountain named Mainaaka is there. [4-43-29]

This Mainaaka is different from the one that wanted to give hospitality to Hanuma during his flight across ocean in Sundara Kanda.

Then Sugreev mentions another peak called Mt. Mainaaka, which is identified by ‘a massive mansion built by demon architect by the name Maya’. Just as the ‘Ram-Setu’ of Ramayana (also called Adam’s Bridge) lies exactly in the spot mentioned in the Ramayana, and the Gympie Pyramid of Queensland (Australia) referred in Ramayana as ‘a peak like structure built by the celestial architect Vishwakarma’, the ‘Mansion of Maya’ may also be another pre-historical megalithic structure built by unknown ‘celestials’, this time in China.

tat saaraH samatikramya naSTa candra divaakaram |
anakSatra gaNam vyoma niSpayodam anaaaditam || 4-43-35

35b, c. tat saaraH samatikramya= that, lake, on passing over; naSTa candra divaakaram= devoid of, moon, sun; a+ nakSatra gaNam= without, star, clusters; niS payodam= without, clouds; a+ naaaditam= less of, noise [noiseless]; vyoma= sky – is there.

“Passing that lake there will be just sky which will be devoid of moon, or sun, or the clusters of stars, and it will be cloudless and noiseless. [4-43-35b, c]

Valmiki equates the light of ‘Northern Lights or Aurora Borealis‘ to the ‘light that emits from sages who have attained ‘siddhi‘.

In northern latitudes, the effect is known as the aurora borealis (or the northern lights), named after the Roman goddess of dawn, Aurora, and the Greek name for the north wind, Boreas, by Galileo in 1619.

Auroras are associated with the solar wind, a flow of ions continuously flowing outward from the Sun. The Earth’s magnetic field traps these particles, many of which travel toward the poles where they are accelerated toward Earth. Collisions between these ions and atmospheric atoms and molecules cause energy releases in the form of auroras appearing in large circles around the poles. Auroras are more frequent and brighter during the intense phase of the solar cycle when coronal mass ejections increase the intensity of the solar wind.Auroras result from emissions of photons in the Earth’s upper atmosphere, above 80 km (50 mi), from ionized nitrogen molecules regaining an electron, and oxygen atoms and nitrogen molecules returning from an excited state to ground state.

The last landmark mentioned in Uttara-Kuru is Mt. Soma, which has to be one of the peaks of the Urals.The highest peak in the Urals is the ‘Narodnaya‘ – which in the local language means ‘Mountain of the People‘. In Sanskrit too the word has the same meaning ‘nara‘ means ‘people‘ and ‘udaya‘ means ‘elevation‘..

Narodnaya is the Mountain of Narada.

Please read my post on this.


Valmiki Ramayana Kishkindha Kanda

Vedic Cafe


Rama’s Sister Shanta Married Rishyashringa

In Hinduism on February 16, 2015 at 06:23

Lord Rama had a sister, Shantha.

She was the daughter of Dasaratha and Kausalya.

Rishyashringa with wife Shanta visits Ayodhya.jpg

Rishyashringa with wife Shanta visits Ayodhya. “Rsyasrnga travels to Ayodhya with Santa” by Govardhan , (Indian, Indian) Mughal dynasty – http://www.asia.si.edu/collections/singleObject.cfm?ObjectNumber=F1907.271.22. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Rsyasrnga_travels_to_Ayodhya_with_Santa.jpg#mediaviewer/File:Rsyasrnga_travels_to_Ayodhya_with_Santa.jpg

Later she was adopted by Romapada and Vershini.

Vershini was the elder sister of Kausalya.

Romapada was a friend of Dasaratha and studied with Dasaratha in the Ashram of Vasistha

She was married to Rishi Rishyashringa , son of Rishi Vibhantaka.

Shantha was well versed in the Vedas.

She was the Princess of Anga Desa.


A king named Dasharatha will be born into Ikshwaku dynasty who will be very virtuous, resplendent and truthful one to his vow.” Said Sanat Kumara, the Sage.”King Dasharatha will befriend the king of Anga and the king of Anga will beget a fortunate girl named Shanta.

Shanta is said to be the daughter of Dasharatha and given to Romapada in adoption, and Rishyasringa marries her alone. This is what Sumantra says to Dasharatha at 1-9-19.

The son of the king of Anga, the earlier king of Anga kingdom, will be known as Romapada, or also know as Chitraratha, and the highly renowned king Dasharatha approaches Romapada. Then king Dasharatha says to king of Anga “oh, righteous one, I am childless and hence I intend to perform a Vedic ritual. Let the husband of your daughter Shanta, Sage Rishyasringa, preside over that Vedic ritual at you behest, for the sake of progeny in my dynasty.

Valmiki Ramaana , Bala Kanda Sarga 11

a~Nga raajena sakhyam ca tasya raaj~no bhaviSyati |
kanyaa ca asya mahaabhaagaa shaa.ntaa naama bhaviSyati || 1-11-3

3. tasya raaj~naH= to that, king [to Dasharatha]; anga raajena= with Anga, king of; sakhyam bhaviSyati= friendship, will happen; asya= his [for king of Anga]; mahaa bhaagaa= fortunate woman; Shanta; naama kanyaa bhaviSyati= named, daughter, will be there.

“King Dasharatha will befriend the king of Anga and the king of Anga will beget a fortunate girl named Shanta. [1-11-3]

anapatyo.asmi dharmaatman shaa.ntaa bhartaa mama kratum |
aahareta tvayaa aaj~naptaH sa.ntaanaartham kulasya ca || 1-11-5

5. dharmaatman= oh virtuous-soul; anapatyaH asmi= childless, I am; shantaa bhartaa tvaya aaj~nptaH= Shanta’s, husband, by you, instructed; mama kulasya santaana artham= for my, dynasty, for progeny, for the sake of; kratum aahareta= Vedic ritual, will preside over.

Then king Dasharatha says to king of Anga “oh, righteous one, I am childless and hence I intend to perform a Vedic ritual. Let the husband of your daughter Shanta, Sage Rishyasringa, preside over that Vedic ritual at you behest, for the sake of progeny in my dynasty. [1-11-5]


Ramayana Proof In Tamil Sangam Works

In Tamils on February 13, 2015 at 08:28

Yet another nail to the fraud of Aryan Dravidian divide.

The self-styled Tamil Scholars, most of them can not even understand Sangam Literature, one wrote a Book on Tolkaapiyam and made it look like Porn.

There is evidence in Tamil literature about Ramayana, Rama, Sita, Ravana, Hanuman.

The interaction of Tamil and Sanatna dharma was so great that Kambar produced a literary master piece out of Valmiki’s Ramayana  as Kamba Ramayana and it is one of the best pieces of literature on par with Kalidasa.

The muchtouted Sangam literature , touted often, to prove the antiquity of Tamil speaks authoritatively on Ramayana.

But these Tamil Aarvalars(?), Tamil scholars would not accept what th Sangam Literature says about Ramayana.

Let us look into what ancient Tamil says about Ramayana.

Let us remember that these date back to at least 3000 years.

Ramayan Sites Sri Lanka.Image.jpg

Ramayana Sites, Sri Lanka

தென் பரதவர் மிடல் சாய

வட வடுகர் வாள் ஓட்டிய

தொடையமை கண்ணித் திருந்து வேல் தடக்கைக்

கடுமா கடைஇய விடுபரி வடிம்பின்

நற்றார்க் கள்ளின், சோழன் கோயில்

புதுப்பிறை யன்ன சுதை செய் மாடத்துப்பனிக்கயத் தன்ன நீள்நகர் நின்று, என் அரிக்கூடு மாக்கிணை இரிய ஒற்றி

எஞ்சா மரபின் வஞ்சி பாட

எமக்கென வகுத்த அல்ல மிகப்பல

மேம்படு சிறப்பின் அருங்கல வெறுக்கை

தாங்காது பொழிதந் தோனே; அது கண்டு

இலம்பொடு உழந்தஎன் இரும்பேர் ஒக்கல்

விரல்செறி மரபின செவித் தொடக் குநரும்

செவித்தொடர் மரபின் விரற்செறிக் குநரும்

கடுந்தெறல் இராமன் உடன்புணர் சீதையை

வலித்தகை அரக்கன் வௌவிய ஞான்றை

நிலஞ்சேர் மதர் அணி கண்ட குரங்கின்

செம்முகப் பெருங்கிளை இழைப்பொ ழிந்தாந்தாஅங்கு

அறாஅ அருநகை இனிதுபெற் றிகுமே

இருங்கிளைத் தலைமை எய்தி

அரும்படர் எவ்வம் உழந்ததன் தலையே

ஊன்பொதி பசுங்குடையார் என்னும் புலவர் சோழன் செருப்பாழி எறிந்த இளஞ்சேட் சென்னியைப் பாடி எழுதிய இந்த அரிய பாடலின் சாரம் வருமாறு

தென் பரதவரின் குறும்புகள் அடங்க, வட வடுகரின் வாளால் ஏற்பட்ட கேடுகள் நீங்க, அவரை ஒடுக்கி மேம்பட்டவன் இவன்! இச் சோழனின் நெடு நகரிலே,

வெண்சுதை மாடத்தின் முற்றத்திலே நின்று என் கிணையை இயக்கி,

எஞ்சா மரபினனான சோழனின் வஞ்சிச் சிறப்பைப் போற்றிப் பாடினேன்.

எமக்கென இயற்றப்படாத அரசர்க்கே உரித்தான நல்ல அணிகலன்கள் பலவற்றையும் அவன் எமக்கு ஏராளமாக அளித்தான். அதனைக் கொண்டு என் சுற்றத்தாரிடம் சென்று கொடுத்தேன். அவர்கள் கண்டு திகைத்தனர்! விரலில் அணிவன செவியிலும், செவியில் அணிவன விரலிலும், அரைக்குரியன கழுத்திலும், கழுத்திற்கு உரியன இடையிலுமாக மாறி மாறி அவர்கள் அணிந்தனர்! அவரது செயலைக் கண்டவர் கைகொட்டி நகைத்தனர்.

(Purnaanooru Poem 378)

This was written by Oonpaathi Pasunkudayar of Cheruppaazhi azhitha Ilanchetchenni, A Chera King.

The poet says that on my praising the King , he gave me gold ornaments and gems and I gave them to my relatives.

Being poor and not knowing how to wear them, they adorned themselves with them as the Monkeys of Ramayana wore them , that is by wearing them at places which are inappropriate.

The simile is so strong that it shows the contacts the Tamils had with Sanatana Dharma and how much value and faith they had in the Ramayana.


வென்வேற் கவுரியர் தொன்முது கோடி

முழங்கிரும் பௌவம் இரங்கும் முன்றுறை

வெல்போர் இராமன் அருமறைக்கு அவித்த

பல்வீழ் ஆலம் போல

ஒலி அவிந் தன்றுஇவ் அழுங்கல் ஊரே

Ahanaanooru 70 Lines 13 t0 17.

When Rama was discussing the strategy  with  the Vanaras of Sugreeva’s army,to invade Sri Lanka at Dhanushkodi, the birds in the banyan Tree under which they were sitting made such a racket tha Rama had to clap his hands to drive them away!

Kalithogai Poem 139 ,  Lines  33 to 37 describes the event of Ravana lifting the Kailasa.

“இமையவில் வாங்கிய ஈர்ஞ்சடை அந்தணன்

உமையமர்ந்து உயர்மலை இருந்தனன் ஆக

ஐயிரு தலையின் அரக்கர் கோமான்

தொடிப்பொலி தடக்கையிற் கீழ்புகுத்து அம்மலை

எடுக்கல் செல்லாது உழப்பவன் போல”

If the Ramayana is a figment of Imagination and there was no contact of the Tamls with the Sanatana Dharma, how

come there these graphic descriptions in Tamil?

ராமர் வாழ்ந்தாரா


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