.
இன்று மார்கழி முதல் நாள்
மார்கழி மாதம் தெய்வீகமானது, அதனால் தான் கண்ணன் கீதையில் "மாதங்களில் நான் மார்கழி " என்று கூறினார் .
இந்த அருமையான நேரத்தில் ஆண்டாள் அருளிய திருப்பாவையை ஒவ்வொரு நாளும் நீங்கள் கேட்க திருப்பாவை பாடல்கள் இந்த பதிவில் சேர்க்கப்படும், அனைவரும் இதை கேட்டு தெய்வீக அருள் பெருக.
முதல் இருபது பாசுரம் இங்க கேட்கலாம்
Thirupavai MP3 (Volume 1)
Thirupavai MP3 (Volume 2)
P Renjith Kumar
Thursday, December 16, 2010
Tuesday, December 7, 2010
Srimad Bhagavatam - Complete PDF format
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Srimad Bhagavatam- Canto one
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2NjcyMWVlYjctZTYxYi00ZTgxLTg0MDUtMmEwMzc3NjcxMzVl&hl=en
Srimad Bhagavatam- Canto Two
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2YWMyZGRmYWEtYjBmOC00NzlhLWEyZWYtMzU3YTcwNzFlMDJk&hl=en
Srimad Bhagavatam- Canto Three
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2N2E4MjQwZTctOGNiNi00YjNkLWE0MzItYmQ5ZDI4ZjI5MTY0&hl=en
Srimad Bhagavatam- Canto Four
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2MzI4ZDY4OWItMjEwYy00MDVkLTlkOWEtYzk1ZTE0MjMzNGNj&hl=en
Srimad Bhagavatam- Canto Five
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2MWU4ODZiMjktNWViOC00NWExLTk1NWUtNmJmMzRkMWIxYTEx&hl=en
Srimad Bhagavatam- Canto Six
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2MzZjYmJiYTQtMzNhNS00YjliLWEyYmItZmU0MmZiOWE5OGI2&hl=en
Srimad Bhagavatam- Canto Seven
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2OTU5Y2IwNGUtYTI3ZC00ZTY5LThmMjQtOGJkNDJmNjc0MmMw&hl=en
Srimad Bhagavatam- Canto Eight
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2ZGU4NThhY2EtMGQwNy00OTZkLTg5NGYtZTcyMmIxN2JhN2Q3&hl=en
Srimad Bhagavatam- Canto Nine
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2ZDY0OGQ1OWUtOTUzMi00MTI1LTgwZTctNzhlZTIyZWNlOGVm&hl=en
Srimad Bhagavatam- Canto Ten
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2N2Y3ZjExNWMtYjJiOS00OTkwLTg5YWYtMjlhZTkyNWI3YTMy&hl=en
Hare Krshna
Best Regards
P Renjith Kumar
Srimad Bhagavatam- Canto one
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2NjcyMWVlYjctZTYxYi00ZTgxLTg0MDUtMmEwMzc3NjcxMzVl&hl=en
Srimad Bhagavatam- Canto Two
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2YWMyZGRmYWEtYjBmOC00NzlhLWEyZWYtMzU3YTcwNzFlMDJk&hl=en
Srimad Bhagavatam- Canto Three
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2N2E4MjQwZTctOGNiNi00YjNkLWE0MzItYmQ5ZDI4ZjI5MTY0&hl=en
Srimad Bhagavatam- Canto Four
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2MzI4ZDY4OWItMjEwYy00MDVkLTlkOWEtYzk1ZTE0MjMzNGNj&hl=en
Srimad Bhagavatam- Canto Five
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2MWU4ODZiMjktNWViOC00NWExLTk1NWUtNmJmMzRkMWIxYTEx&hl=en
Srimad Bhagavatam- Canto Six
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2MzZjYmJiYTQtMzNhNS00YjliLWEyYmItZmU0MmZiOWE5OGI2&hl=en
Srimad Bhagavatam- Canto Seven
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2OTU5Y2IwNGUtYTI3ZC00ZTY5LThmMjQtOGJkNDJmNjc0MmMw&hl=en
Srimad Bhagavatam- Canto Eight
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2ZGU4NThhY2EtMGQwNy00OTZkLTg5NGYtZTcyMmIxN2JhN2Q3&hl=en
Srimad Bhagavatam- Canto Nine
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2ZDY0OGQ1OWUtOTUzMi00MTI1LTgwZTctNzhlZTIyZWNlOGVm&hl=en
Srimad Bhagavatam- Canto Ten
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B6Mt4_3nhdJ2N2Y3ZjExNWMtYjJiOS00OTkwLTg5YWYtMjlhZTkyNWI3YTMy&hl=en
Hare Krshna
Best Regards
P Renjith Kumar
Sunday, November 21, 2010
Wednesday, October 13, 2010
Ram Sethu : Ramayan Verses
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This blog explais about how the ram sethu is constructed. I am providing the verses from Valmiki Ramayan.
Valmiki describes the construction of Ram Sethu in great detail. Here is an excerpt and text (translation) of the entire sarga (Book VI: Yuddha Kanda, Book of War, Chapter [sarga] 22) where this description occurs in Valmiki Ramayana.
The architect who led the construction was Nala. This was also confirmed by Veda Vyasa in Mahabharata.
Veda Vyasa refers to the Sethu as Nalasetu (Mahabharata: 3.267.45)
…which even today, popular on earth as Nala's bridge, mountain like, is sustained out of respect for (Lord) Rama's command. (Nala was son of Vishwakarma).
When Rama is about to release a missile presided over by Brahma from His bow, the sea-god appears in person before Him with joined palms and advises Him to get a bridge constructed by Nala across the ocean. The ocean god disappears after giving this advice to Rama. Nala accordingly constructs a bridge across the sea with the help of other monkeys.
athovaaca raghushreSThaH saagaram daaruNam vacaH
adya tvaam shoSayiSyaami sapaataalam mahaarNava (2-22-1)
Then, Rama spoke these harsh words to the ocean: "O, Ocean! I will make you dry up now along with your nethermost subterranean region."
sharanirdagdhatoyasya parishuSkasya saagara
mayaa nihatasattvasya paamsurutpadyate mahaan (2-22-2)
"O, Ocean! A vast stretch of sand will appear, when your water gets consumed by my arrows; when you get dried up and the creatures inhabiting you get destroyed by me."
matkaarmukanisR^iSTena sharavarSeNa saagara
param tiiram gamiSyanti padbhireva plavaN^gamaaH (2-22-3)
"By a gush of arrows released by my bow, our monkeys can proceed to the other shore even by foot; O, Ocean!"
vichinvannaabhijaanaasi pauruSam vaapi vikramam
daavnavaalaya samtaapam matto naama gamiSyasi (2-22-4)
"O, Sea the abode of demons! You are not able to recognise my valor or prowess through your intelligence. You will indeed get repentance at my hands."
braahmeNaastreNa samyojya brahmadaNDanibham sharam
samyojya dhanuSi shre SThe vicakarSa mahaabalaH (2-22-5)
"Fixing an arrow resembling the Rod of Brahma (the creator) charged with a missile (presided over by Brahma) to his excellent bow, the exceedingly powerful Rama stretched it towards the sea."
tasminvikR^iSTe sahasaa raaghaveNa sharaasane
rodasii sampaphaaleva parvataashca chakampire (2-22-6)
While Rama was stretching that bow, both the heaven and earth suddenly seemed to be split asunder. Mountains also were shaken.
tamashca lokamaavavre dishashca na chakaashire
praticukshubhire caashu saraamsi saritastadaa (2-22-7)
Darkness enveloped the world. All the quarters were obscured. Lakes and rivers were soon agitated.
tiryak ca saha nakshatraiH samgatau candrabhaaskarau
bhaaskaraamshubhiraadiiptam tamasaa ca samaavR^itam (2-22-8)
pracakaashe tadaakaashamulkaashatavidiipitam
antarikshaachcha nirghaataa nirjagmuratulasvanaaH (2-22-9)
The moon, sun and the stars moved obliquely and though the sun's rays lighted the sky, it was enveloped by darkness and shined with a blaze of hundreds of meteors while thunders reverberated with an unparalleled sound in the sky.
vapuHprakarSeNa vavurdivyamaarutapaN^ktyaH
babhaJNja cha tadaa vR^ikshaan jaladaanudvahan muhuH (2-22-10)
Series of celestial winds blew in their colossal form and the winds, then sweeping away the clouds, tore up the trees again and again.
aarujamshcaiva shailaagraan shikharaaNi babhaJNja ca
divi ca sma mahaavegaaH samhataaH samahaasvanaaH (2-22-11)
mumucurvaidyutaanagniimste mahaashanayastadaa
The wind, shattering the mountain peaks, broke off the points of the rocks. Winds of great velocity struck together in the sky and emitted flashes of radiance proceeding from lightning with a great sound and then there were great thunders.
yaani bhuutaani dR^ishyaani chukrushushcaashaneH samam (2-22-12)
adR^ishyaani ca bhuutaani mumuchurbhairavasvanam
shishyare caabhibhuutaani samtrastaamyadvijanti ca (2-22-13) s
ampravivyathire caapi na ca paspandire bhayaat
The visible creatures cried out along with the thunders. The invisible beings too gave off a terrific noise. The creatures were overpowered, frightened, agitated, lied down and also very much anguished. They did not move due to fear.
sahabhuutaiH satoyormiH sanaagaH saharaakshasaH (2-22-14)
sahasaabhuuttato vegaadbhiimavego mahodadhiH
yojanam vyaticakraama velaamanyatra samplavaat (2-22-15)
The great ocean with its waves and water, along with its living creatures including snakes and demons soon became possessed of a terrific velocity. Due to that speed and swelling of waters, the ocean crossed beyond the other shore to the extent of a yojan (eight miles).
tam tathaa samatikraantam naaticakraama raaghavaH
samuddhatamamitraghno raamo nadanadiipatim (2-22-16)
Rama born in Raghu dynasty and the annihilator of enemies, did not retreat before that ocean, which swelled and crossed its limits.
tato madhyaat samudrasya saagaraH svayam utthitaH
udayan hi mahaashailaan meror iva divaa karaH (2-22-17)
Then, Sagara (the ocean god) himself rose from the middle of the ocean as the sun rises at dawn from the huge mountain of Meru.
pannagaiH saha diipta aasyaiH samudraH pratyadR^ishyata
snigdha vaiduurya samkaasho jaambuu nada vibhuuSitaH (2-22-18)
That ocean along with snakes of flaming jaws appeared with a hue of glossy emerald adorned with gold.
ratna maalya ambara dharaH padma patra nibha iikSaNaH
sarvapuSpamayiim divyaam shirasaa dhaarayan srajam (2-22-19)
jaataruupamayaishcaiva tapaniiyavibhuuSito bhuuSaNottamaiH
aatmajaanaam ca ratnaanaam bhuuSito bhuuSaNottamaiH (2-22-20)
dhaatubhirmaNDitaH shailo vividhairhamavaaniva
ekaavaliimadhyagatam taralam paaNDaraprabham (2-22-21)
vipulenorasaa bibhratkaustubhasya sahodaram
aaghuurNitataraN^-gaughaHkaalikaanilasamkulaH (2-22-22)
gaN^gaasindhupradhaa-naabhiraapagaabhiH samaavR^itaH
devataanaam saruupaabhirnaa-naaruupaabhiriishvaraH (2-22-23)
saagaraH samatikramya puurvam aamantrya viiryavaan
abraviit praanjalir vaakyam raaghavam shara paaNinam(2-22-24)
The valiant ocean, the lord of rivers, wearing a wreath of pearls, with his eyes resembling lotus leaves, bearing a beautiful garland made of all kinds of flowers on his head, with ornaments of refined gold, adorned with excellent jewels made of pearls from his domain, decorated with different kinds of gems and metals, resembling Himavat mountain, wearing on his broad chest a locket shedding a white luster, resembling a Kaustubha gem (adorning the blossom of Lord Vishnu) and hanging in the middle of a single string of pearls, with a multitude of waves whirled around him, encircled by the clouds and winds, escorted by rivers mainly the Ganga and Sindhu, endowed with diverse forms resembling various deities, approached Rama with joined palms, who stood with arrows in hand, addressing him first as 'Rama!' and spoke the following words:
pR^ithivii vaayur aakaasham aapo jyotiH ca raaghavaH
svabhaave saumya tiSThanti shaashvatam maargam aashritaaH (2-22-25)
"O, beloved Rama! Earth, wind ether, water and light remain fixed in their own nature, resorting to their eternal path."
tat svabhaavo mama api eSa yad agaadho aham aplavaH
vikaaras tu bhaved raadha etat te pravadaami aham (2-22-26)
"Therefore, I am fathomless and my nature is that it is impossible of being swum across. It becomes unnatural if I am shallow. I am telling you the following device to cross me."
na kaamaan na ca lobhaad vaa na bhayaat paarthiva aatmaja
raagaannakraakulajalam stambhayeyam kathamcana (2-22-27)
"O, Prince! Neither from desire nor ambition nor fear nor from affection, I am able to solidify my waters inhabited by alligators."
vidhaasye yena gantaasi viSahiSye hyaham tathaa
na graahaa vidhamiSyanti yaavatsenaa tariSyati (2-22-28)
hariiNaam taraNe raama kariSyaami yathaasthalam
"O, Rama! I shall make it possible to see that you are able to cross over. I will arrange a place for the monkeys to cross me and bear with it. As far as the army crosses me, the crocodiles will not be aggressive to them."
tamabraviittadaa raamaH shR^iNu me varuNaalaya (2-22-29)
amogho.ayam mahaabaaNaH kasmin deshe nipaatyataam
Then, Rama spoke to that ocean as follows: "Listen to me. This great arrow should not go in vain. In which region should it be descended?"
raamasya vachanam shrutvaa tam ca dR^iSTvaa mahaasharam (2-22-30)
mahodadhirmahaatejaa raaghavam vaakyamabraviit
Hearing Rama's words and seeing that powerful arrow, the large splendid Ocean spoke the following words to Rama:
uttareNaavakaasho.asti kashchitpuNyataro mama (2-22-31)
drumakulya iti khyaato loke khyaato yathaa bhavaan
"Towards my northern side, there is a holy place. It is well known as Drumatulya, in the same way as you are well known to this world."
Hearing those words of the high-soled ocean, Rama released that excellent and splendid arrow towards that place as directed by the ocean.
tena tanmarukaantaaram p^ithivyaam kila vishrutam (2-22-35)
vipaatitaH sharo yatra vajraashanisamaprabhaH
The place where the arrow, whose splendor was akin to that of a thunder and a thunderbolt, was descended by Rama- that place is indeed famous as desert of Maru* on this earth. (*Maru is Malwar in Rajasthan, India)
nanaada ca tadaa tatra vasudhaa shalyapiiDitaa (2-22-36)
tasmaadbaaNamukhaattoyamutpapaata rasaatalaat
The earth there, pierced by the dart, then emitted a sound. The waters of the penultimate subterranean region gushed forth from the mouth of that cleft.
sa babhuuva tadaa kuupo vraNa ityeva vishrutaH (2-22-37)
satatam cotthitam toyam samudrasyeva dR^ishyate
Then the hollow became known as Vrana. Water constantly seen, gushing forth from it resembled seawater.
avadaaraNashabdashca daaruNaH samapadyata (2-22-38)
tasmaattadbaaNapaatena apaH kukshiSvashoSayat
A terrific splitting sound was born in that place. Water was dried up in those cavities, as a result of hurling of that arrow by Rama.
vikhyaatam triSu lokeSu madhukaantaarameva ca (2-22-39)
shoSayitvaa tu tam kukshim raamo dasharathaatmajaH
varam tasmai dadau vidvaanmarave.-amaravikramaH (2-22-40)
That desert of Maru became famous in the three worlds. Rama (the son of Dasaratha), a wise man and a valiant man resembling a celestial, made that cavity dried up and gave a boon to that desert of Maru.
pashavyashcaalparogashca phalamuularasaayutaH
bahusneho bahukshiiraH sugandhirvivi-dhauSadhiH (2-22-41)
evametairguNairyukto bahibhiH samyuto maruH
raamasya varadaanaacca shivaH panthaa babhuuva ha (2-22-42)
Due to granting of a boon by Rama, that desert of Maru became the most congenial place for cattle rearing, a place with a little of disease, producing tasty fruits and roots, with a lot of clarified butter, a lot of milk and various kinds of sweet-smelling herbs. Thus it became an auspicious and suitable move, bestowing these merits.
tasmin dagdhe tadaa kukshau samudraH saritaam patiH
raaghavam sarvashaas-trajJNamidam vacanambraviit (2-22-43)
While that cavity was burning, ocean, the lord of rivers, spoke these words to Rama who knew all scientific treatises.
ayam saumya nalo naama tanujo vishva karmaNaH
pitraa datta varaH shriimaan pratimo vishva karmaNaH (2-22-44)
"O, Excellent man! This one, named Nala, a glorious person, is the son of Vishvakarma; who was given a boon by his father and is equal to Vishvakarma."
eSa setum mahaautsaahaH karotu mayi vaanaraH
tam aham dhaarayiSyaami tathaa hi eSa yathaa pitaa (2-22-45)
"Let this greatly energetic monkey build a bridge across me. I can hold that bridge. He is just the same as his father."
evam uktvaa udadhir naSTaH samutthaaya nalas tataH
abraviid vaanara shreSTho vaakyam raamam mahaabalaH (2-22-46)
Thus speaking, the god of ocean disappeared from that place. Then Nala, the more distinguished among monkeys stood up and spoke the following words to Rama of great power:
aham setum kariSyaami vistiirNe varuNa aalaye
pituH saamarthyam aasthaaya tattvam aaha mahaaudadhiH(2-22-47)
"The great ocean disclosed a truth. I will construct a bridge across this large ocean, taking recourse to the skill and ability of my father."
asau tu saagaro bhiimaH setukarmadidR^ikshayaa
dadau daNDabhayaadgaadham raaghavaaya mahodadhiH (2-22-48)
"This Sagara, the formidable mass of water, in fear of punishment, gave a passage to Rama, wishing to see a bridge constructed on it."
mama maatur varo datto mandare vishva karmaNaa
aurasas tasya putro aham sadR^isho vishva karmaNaa (2-22-49)
"On the mountain of Mandara, the following boon was given by Vishvakarma to my mother: "O, god like lady! A son equal to me will be born to you."
aurasastasya putro.aham sadR^isho vishvakarmaNaa
smaarito.asmyahametena tattvamaaha mahodadhiH (2-22-50)
na ca api aham anukto vai prabruuyaam aatmano guNaan
"I am a son born of Vishvakarma's own loins. I am equal to Vishvakarma. This god of ocean has reminded me. The great ocean spoke the truth. Being unasked, I have not told you my details earlier."
samarthshcaapyaham setum kartum vai varuNaalaye (2-22-51)
tasmaadadyaiva badhnantu setum vaanarapuN^gavaaH
"I am capable of constructing a bridge across the ocean. Hence, let the foremost of monkeys build the bridge now itself."
tato nisR^iSTa raameNa sarvato hari yuuthapaaH (2-22-52)
abhipetur mahaaaraNyam hR^iSTaaH shata sahasrashaH
Then, being sent by Rama, hundreds and thousands of monkey heroes jumped in joy on all sides towards the great forest.
te nagaan naga samkaashaaH shaakhaa mR^iga gaNa R^iSabhaaH(2-22-53)
babhanjur vaanaraas tatra pracakarSuH ca saagaram
Those army-chiefs of monkeys, who resembled mountains, broke the rocks and trees there and dragged them away towards the sea.
te saalaiH ca ashva karNaiH ca dhavair vamshaiH ca vaanaraaH(2-22-54)
kuTajair arjunais taalais tikalais timishair api
bilvakaiH saptaparNaishca karNikaaraishca puSpitaiH (2-22-55)
cuutaiH ca ashoka vR^ikSaiH ca saagaram samapuurayan
Those monkeys filled the ocean with all types of trees like Sala and Asvakarna, Dhava and bamboo, Kutaja, Arjuna, palmyra,Tilaka, Tinisa, Bilva, Saptaparna, Karnika, in blossom as also mango and Asoka.
samuulaamH ca vimuulaamH ca paadapaan hari sattamaaH (2-22-56)
indra ketuun iva udyamya prajahrur harayas taruun
The excellent monkeys, the forest animals lifted and brought, like Indra's flag posts, some trees with roots intact and some others without roots.
taalaan daaDimagulmaamshca naarikelavibhiitakaan (2-22-57)
kariiraan bakulaannimbaan samaajahruritastataH
From here and there the monkeys brought Palmyra trees, pomegranate shrubs, coconut and Vibhitaka, Karira, Bakula and neem trees.
hastimaatraan mahaakaayaaH paaSaaNaamshca mahaabalaaH (2-22-58)
parvataamshca samutpaaTya yantraiH parivahanti ca
The huge bodied monkeys with mighty strength uprooted elephant-sized rocks and mountains and transported them by mechanical contrivances.
prakSipyamaaNair acalaiH sahasaa jalam uddhatam (2-22-59)
samutpatitam aakaasham apaasarpat tatas tataH
The water, raised up due to sudden throwing of mountains in the sea, soured upward towards the sky and from there again, gushed back.
samudram kshobhayaa-maasurnipatantaH samantataH (2-22-60)
suutraaNyanye pragR^ihNanti hyaayatam shatayojanam
The rocks befalling on all sides perturbed the ocean. Some others drew up strings a hundred yojans long (in order to keep the rocks in a straight line.)
nalaH cakre mahaasetum madhye nada nadii pateH (2-22-61)
sa tadaa kriyate seturvaanarai rghorakarmabhiH
Nala on his part initiated a monumental bridge in the middle of the ocean. The bridge was built at that time with the cooperation of other monkeys, of terrible doings.
daNDananye pragR^ihNanti vicinvanti tathaapare (2-22-62)
vaanaraiH shatashastatra raamasyajJNaapuraHsaraiH
meghaabhaiH parvataabhashca tR^iNaiH kaaSThairbabandhare (2-22-63)
Some monkeys were holding poles for measuring the bridge and some others collected the material. Reeds and logs resembling clouds and mountains, brought by hundreds of monkeys, lead by the command of Rama, fastened some parts of the bridge.
puSpitaagraishcha tarubhiH setum badhnanti vaanaraaH
paaSaaNaamshca giriprakhyaan giriiNaam shikharaaNi ca (2-22-64)
dR^ishyante paridhaavanto gR^ihya daanavasamnibhaaH
Monkeys constructed the bridge with trees having blossom at the end of their boughs. Some monkeys looking like demons seized rocks resembling mountains and peaks of mountains and appeared running hither and thither.
shilaanaam kSipyamaaNaanaam shailaanaam tatra paatyataam (2-22-65)
babhuuva tumulaH shabdas tadaa tasmin mahaaudadhau
Then, a tumultuous sound occurred when the rocks were thrown into the sea and when mountains were caused to fall there.
kR^itaani prathamenaahnaa yojanaani caturdasha (2-22-66)
prahR^iSTaijasamkaashaistvaramaaNaiH plavaN^gamaiH
On the first day, fourteen yojans of bridge was constructed by the monkeys speedily, thrilled with delight as they were, resembling elephants.
dvitiiyena tathaivaahnaa yojanaani tu vishatiH (2-22-67)
kR^itaani plavagaistuurNam bhiimakaayairmahaabalaiH
In the same manner, on the second day twenty yojans of bridge was constructed speedily by the monkeys of terrific bodies and of mighty strength.
ahnaa tR^itiiyena tathaa yojanaani tu saagare (2-22-68)
tvaramaaNairmahaakayaireka-vimshatireva ca
Thus, on the third day twenty-one yojans of the bridge was constructed in the ocean speedily by the monkeys with their colossal bodies.
caturthena tathaa caahnaa dvaavimshatirathaapi vaa (2-22-69)
yojanaani mahaavegaiH kR^itaani tvaritaistataH
On the forth day, a further of twenty-two yojans was constructed by the dashing monkeys with a great speed.
paJNcamena tathaa caahnaa plavagaiH kshiprakaaribhiH (2-22-70)
yojanaani trayovimshat-suvelamadhikR^itya vai
In that manner, on the fifth day, the monkeys working quickly constructed twenty-three yojans of the bridge up to the other seashore.
sa vaanaravaraH shriimaan vishvakarmaatmajo balii (2-22-71)
babandha saagare setum yathaa caasya tathaa pitaa
That Nala, the strong and illustrious son of Vishvakarma and an excellent monkey built the bridge across the sea as truly as his father would have built it.
sa nalena kR^itaH setuH saagare makara aalaye (2-22-72)
shushubhe subhagaH shriimaan svaatii patha iva ambare
That beautiful and lovely bridge constructed by Nala across the ocean the abode of alligators, shone brightly like a milky way of stars in the sky.
tato devaaH sagandharvaaH siddhaaH ca parama R^iSayaH (2-22-73)
aagamya gagane tasthurdraSTu-kaamaastadadbhutam
With a desire to behold that marvel, celestials along with Gandharvas, the heavenly musicians, Siddhas (semi-divine beings of great purity and perfection, possessing super natural qualities) and great sages came then and stood up in the sky.
That colossal bridge, which was broad, well-constructed, glorious, well postured and held together firmly, looked beautiful like a separating straight line in the ocean.
Vibhishana, wielding a mace in his hand, stood up on the seashore along with his ministers, for the purpose of invading the enemies.
sugriivastu tataH praaha raamam satyaparaakramam
hanumantam tvamaaroha aN^gadam tvatha lakshmaNaH (2-22-80)
ayam hi vipulo viira saagaro makaraalayaH
vaihaayasau yuvaametau vaanarau dhaarayiSyataH (2-22-81)
Thereafter, Sugriva on his part spoke to Rama, the truly brave man as follows: "O, Valiant man! This ocean, the abode of alligators, is indeed vast. You ascend the shoulder of Hanuman and let Lakshmana ascend the shoulder of Angada. These monkeys can hold both of you while flying in the sky."
agratas tasya sainyasya shriimaan raamaH salakshmaNaH
jagaama dhanvii dharma aatmaa sugriiveNa samanvitaH (2-22-82)
Rama the glorious and righteous man, wielding a bow along with Lakshmana together with Sugriva, went in front of that army.
Seeing that Rama's accomplishment, which was amazing and arduous; celestials, Siddhas (semi-divine beings possessing supernatural faculties) and Charanas (celestial bards) along with great sages, forthwith approached Rama and consecrated him with very splendid waters separately.
jayasva shatruun nara deva mediniim
sasaagaraam paalaya shaashvatiiH samaaH
iti iva raamam nara deva satkR^itam
shubhair vacobhir vividhair apuujayan (2-22-87)
The celestials, Siddhas and others exalted Rama, who was duly respected by kings with their auspicious words as follows: " O, king! Defeat the enemies. Rule the earth and ocean eternally for years."
Thus completes 22nd Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Jai Shri Ram
By
P RenjithKumar
This blog explais about how the ram sethu is constructed. I am providing the verses from Valmiki Ramayan.
Valmiki describes the construction of Ram Sethu in great detail. Here is an excerpt and text (translation) of the entire sarga (Book VI: Yuddha Kanda, Book of War, Chapter [sarga] 22) where this description occurs in Valmiki Ramayana.
The architect who led the construction was Nala. This was also confirmed by Veda Vyasa in Mahabharata.
Veda Vyasa refers to the Sethu as Nalasetu (Mahabharata: 3.267.45)
…which even today, popular on earth as Nala's bridge, mountain like, is sustained out of respect for (Lord) Rama's command. (Nala was son of Vishwakarma).
When Rama is about to release a missile presided over by Brahma from His bow, the sea-god appears in person before Him with joined palms and advises Him to get a bridge constructed by Nala across the ocean. The ocean god disappears after giving this advice to Rama. Nala accordingly constructs a bridge across the sea with the help of other monkeys.
athovaaca raghushreSThaH saagaram daaruNam vacaH
adya tvaam shoSayiSyaami sapaataalam mahaarNava (2-22-1)
Then, Rama spoke these harsh words to the ocean: "O, Ocean! I will make you dry up now along with your nethermost subterranean region."
sharanirdagdhatoyasya parishuSkasya saagara
mayaa nihatasattvasya paamsurutpadyate mahaan (2-22-2)
"O, Ocean! A vast stretch of sand will appear, when your water gets consumed by my arrows; when you get dried up and the creatures inhabiting you get destroyed by me."
matkaarmukanisR^iSTena sharavarSeNa saagara
param tiiram gamiSyanti padbhireva plavaN^gamaaH (2-22-3)
"By a gush of arrows released by my bow, our monkeys can proceed to the other shore even by foot; O, Ocean!"
vichinvannaabhijaanaasi pauruSam vaapi vikramam
daavnavaalaya samtaapam matto naama gamiSyasi (2-22-4)
"O, Sea the abode of demons! You are not able to recognise my valor or prowess through your intelligence. You will indeed get repentance at my hands."
braahmeNaastreNa samyojya brahmadaNDanibham sharam
samyojya dhanuSi shre SThe vicakarSa mahaabalaH (2-22-5)
"Fixing an arrow resembling the Rod of Brahma (the creator) charged with a missile (presided over by Brahma) to his excellent bow, the exceedingly powerful Rama stretched it towards the sea."
tasminvikR^iSTe sahasaa raaghaveNa sharaasane
rodasii sampaphaaleva parvataashca chakampire (2-22-6)
While Rama was stretching that bow, both the heaven and earth suddenly seemed to be split asunder. Mountains also were shaken.
tamashca lokamaavavre dishashca na chakaashire
praticukshubhire caashu saraamsi saritastadaa (2-22-7)
Darkness enveloped the world. All the quarters were obscured. Lakes and rivers were soon agitated.
tiryak ca saha nakshatraiH samgatau candrabhaaskarau
bhaaskaraamshubhiraadiiptam tamasaa ca samaavR^itam (2-22-8)
pracakaashe tadaakaashamulkaashatavidiipitam
antarikshaachcha nirghaataa nirjagmuratulasvanaaH (2-22-9)
The moon, sun and the stars moved obliquely and though the sun's rays lighted the sky, it was enveloped by darkness and shined with a blaze of hundreds of meteors while thunders reverberated with an unparalleled sound in the sky.
vapuHprakarSeNa vavurdivyamaarutapaN^ktyaH
babhaJNja cha tadaa vR^ikshaan jaladaanudvahan muhuH (2-22-10)
Series of celestial winds blew in their colossal form and the winds, then sweeping away the clouds, tore up the trees again and again.
aarujamshcaiva shailaagraan shikharaaNi babhaJNja ca
divi ca sma mahaavegaaH samhataaH samahaasvanaaH (2-22-11)
mumucurvaidyutaanagniimste mahaashanayastadaa
The wind, shattering the mountain peaks, broke off the points of the rocks. Winds of great velocity struck together in the sky and emitted flashes of radiance proceeding from lightning with a great sound and then there were great thunders.
yaani bhuutaani dR^ishyaani chukrushushcaashaneH samam (2-22-12)
adR^ishyaani ca bhuutaani mumuchurbhairavasvanam
shishyare caabhibhuutaani samtrastaamyadvijanti ca (2-22-13) s
ampravivyathire caapi na ca paspandire bhayaat
The visible creatures cried out along with the thunders. The invisible beings too gave off a terrific noise. The creatures were overpowered, frightened, agitated, lied down and also very much anguished. They did not move due to fear.
sahabhuutaiH satoyormiH sanaagaH saharaakshasaH (2-22-14)
sahasaabhuuttato vegaadbhiimavego mahodadhiH
yojanam vyaticakraama velaamanyatra samplavaat (2-22-15)
The great ocean with its waves and water, along with its living creatures including snakes and demons soon became possessed of a terrific velocity. Due to that speed and swelling of waters, the ocean crossed beyond the other shore to the extent of a yojan (eight miles).
tam tathaa samatikraantam naaticakraama raaghavaH
samuddhatamamitraghno raamo nadanadiipatim (2-22-16)
Rama born in Raghu dynasty and the annihilator of enemies, did not retreat before that ocean, which swelled and crossed its limits.
tato madhyaat samudrasya saagaraH svayam utthitaH
udayan hi mahaashailaan meror iva divaa karaH (2-22-17)
Then, Sagara (the ocean god) himself rose from the middle of the ocean as the sun rises at dawn from the huge mountain of Meru.
pannagaiH saha diipta aasyaiH samudraH pratyadR^ishyata
snigdha vaiduurya samkaasho jaambuu nada vibhuuSitaH (2-22-18)
That ocean along with snakes of flaming jaws appeared with a hue of glossy emerald adorned with gold.
ratna maalya ambara dharaH padma patra nibha iikSaNaH
sarvapuSpamayiim divyaam shirasaa dhaarayan srajam (2-22-19)
jaataruupamayaishcaiva tapaniiyavibhuuSito bhuuSaNottamaiH
aatmajaanaam ca ratnaanaam bhuuSito bhuuSaNottamaiH (2-22-20)
dhaatubhirmaNDitaH shailo vividhairhamavaaniva
ekaavaliimadhyagatam taralam paaNDaraprabham (2-22-21)
vipulenorasaa bibhratkaustubhasya sahodaram
aaghuurNitataraN^-gaughaHkaalikaanilasamkulaH (2-22-22)
gaN^gaasindhupradhaa-naabhiraapagaabhiH samaavR^itaH
devataanaam saruupaabhirnaa-naaruupaabhiriishvaraH (2-22-23)
saagaraH samatikramya puurvam aamantrya viiryavaan
abraviit praanjalir vaakyam raaghavam shara paaNinam(2-22-24)
The valiant ocean, the lord of rivers, wearing a wreath of pearls, with his eyes resembling lotus leaves, bearing a beautiful garland made of all kinds of flowers on his head, with ornaments of refined gold, adorned with excellent jewels made of pearls from his domain, decorated with different kinds of gems and metals, resembling Himavat mountain, wearing on his broad chest a locket shedding a white luster, resembling a Kaustubha gem (adorning the blossom of Lord Vishnu) and hanging in the middle of a single string of pearls, with a multitude of waves whirled around him, encircled by the clouds and winds, escorted by rivers mainly the Ganga and Sindhu, endowed with diverse forms resembling various deities, approached Rama with joined palms, who stood with arrows in hand, addressing him first as 'Rama!' and spoke the following words:
pR^ithivii vaayur aakaasham aapo jyotiH ca raaghavaH
svabhaave saumya tiSThanti shaashvatam maargam aashritaaH (2-22-25)
"O, beloved Rama! Earth, wind ether, water and light remain fixed in their own nature, resorting to their eternal path."
tat svabhaavo mama api eSa yad agaadho aham aplavaH
vikaaras tu bhaved raadha etat te pravadaami aham (2-22-26)
"Therefore, I am fathomless and my nature is that it is impossible of being swum across. It becomes unnatural if I am shallow. I am telling you the following device to cross me."
na kaamaan na ca lobhaad vaa na bhayaat paarthiva aatmaja
raagaannakraakulajalam stambhayeyam kathamcana (2-22-27)
"O, Prince! Neither from desire nor ambition nor fear nor from affection, I am able to solidify my waters inhabited by alligators."
vidhaasye yena gantaasi viSahiSye hyaham tathaa
na graahaa vidhamiSyanti yaavatsenaa tariSyati (2-22-28)
hariiNaam taraNe raama kariSyaami yathaasthalam
"O, Rama! I shall make it possible to see that you are able to cross over. I will arrange a place for the monkeys to cross me and bear with it. As far as the army crosses me, the crocodiles will not be aggressive to them."
tamabraviittadaa raamaH shR^iNu me varuNaalaya (2-22-29)
amogho.ayam mahaabaaNaH kasmin deshe nipaatyataam
Then, Rama spoke to that ocean as follows: "Listen to me. This great arrow should not go in vain. In which region should it be descended?"
raamasya vachanam shrutvaa tam ca dR^iSTvaa mahaasharam (2-22-30)
mahodadhirmahaatejaa raaghavam vaakyamabraviit
Hearing Rama's words and seeing that powerful arrow, the large splendid Ocean spoke the following words to Rama:
uttareNaavakaasho.asti kashchitpuNyataro mama (2-22-31)
drumakulya iti khyaato loke khyaato yathaa bhavaan
"Towards my northern side, there is a holy place. It is well known as Drumatulya, in the same way as you are well known to this world."
Hearing those words of the high-soled ocean, Rama released that excellent and splendid arrow towards that place as directed by the ocean.
tena tanmarukaantaaram p^ithivyaam kila vishrutam (2-22-35)
vipaatitaH sharo yatra vajraashanisamaprabhaH
The place where the arrow, whose splendor was akin to that of a thunder and a thunderbolt, was descended by Rama- that place is indeed famous as desert of Maru* on this earth. (*Maru is Malwar in Rajasthan, India)
nanaada ca tadaa tatra vasudhaa shalyapiiDitaa (2-22-36)
tasmaadbaaNamukhaattoyamutpapaata rasaatalaat
The earth there, pierced by the dart, then emitted a sound. The waters of the penultimate subterranean region gushed forth from the mouth of that cleft.
sa babhuuva tadaa kuupo vraNa ityeva vishrutaH (2-22-37)
satatam cotthitam toyam samudrasyeva dR^ishyate
Then the hollow became known as Vrana. Water constantly seen, gushing forth from it resembled seawater.
avadaaraNashabdashca daaruNaH samapadyata (2-22-38)
tasmaattadbaaNapaatena apaH kukshiSvashoSayat
A terrific splitting sound was born in that place. Water was dried up in those cavities, as a result of hurling of that arrow by Rama.
vikhyaatam triSu lokeSu madhukaantaarameva ca (2-22-39)
shoSayitvaa tu tam kukshim raamo dasharathaatmajaH
varam tasmai dadau vidvaanmarave.-amaravikramaH (2-22-40)
That desert of Maru became famous in the three worlds. Rama (the son of Dasaratha), a wise man and a valiant man resembling a celestial, made that cavity dried up and gave a boon to that desert of Maru.
pashavyashcaalparogashca phalamuularasaayutaH
bahusneho bahukshiiraH sugandhirvivi-dhauSadhiH (2-22-41)
evametairguNairyukto bahibhiH samyuto maruH
raamasya varadaanaacca shivaH panthaa babhuuva ha (2-22-42)
Due to granting of a boon by Rama, that desert of Maru became the most congenial place for cattle rearing, a place with a little of disease, producing tasty fruits and roots, with a lot of clarified butter, a lot of milk and various kinds of sweet-smelling herbs. Thus it became an auspicious and suitable move, bestowing these merits.
tasmin dagdhe tadaa kukshau samudraH saritaam patiH
raaghavam sarvashaas-trajJNamidam vacanambraviit (2-22-43)
While that cavity was burning, ocean, the lord of rivers, spoke these words to Rama who knew all scientific treatises.
ayam saumya nalo naama tanujo vishva karmaNaH
pitraa datta varaH shriimaan pratimo vishva karmaNaH (2-22-44)
"O, Excellent man! This one, named Nala, a glorious person, is the son of Vishvakarma; who was given a boon by his father and is equal to Vishvakarma."
eSa setum mahaautsaahaH karotu mayi vaanaraH
tam aham dhaarayiSyaami tathaa hi eSa yathaa pitaa (2-22-45)
"Let this greatly energetic monkey build a bridge across me. I can hold that bridge. He is just the same as his father."
evam uktvaa udadhir naSTaH samutthaaya nalas tataH
abraviid vaanara shreSTho vaakyam raamam mahaabalaH (2-22-46)
Thus speaking, the god of ocean disappeared from that place. Then Nala, the more distinguished among monkeys stood up and spoke the following words to Rama of great power:
aham setum kariSyaami vistiirNe varuNa aalaye
pituH saamarthyam aasthaaya tattvam aaha mahaaudadhiH(2-22-47)
"The great ocean disclosed a truth. I will construct a bridge across this large ocean, taking recourse to the skill and ability of my father."
asau tu saagaro bhiimaH setukarmadidR^ikshayaa
dadau daNDabhayaadgaadham raaghavaaya mahodadhiH (2-22-48)
"This Sagara, the formidable mass of water, in fear of punishment, gave a passage to Rama, wishing to see a bridge constructed on it."
mama maatur varo datto mandare vishva karmaNaa
aurasas tasya putro aham sadR^isho vishva karmaNaa (2-22-49)
"On the mountain of Mandara, the following boon was given by Vishvakarma to my mother: "O, god like lady! A son equal to me will be born to you."
aurasastasya putro.aham sadR^isho vishvakarmaNaa
smaarito.asmyahametena tattvamaaha mahodadhiH (2-22-50)
na ca api aham anukto vai prabruuyaam aatmano guNaan
"I am a son born of Vishvakarma's own loins. I am equal to Vishvakarma. This god of ocean has reminded me. The great ocean spoke the truth. Being unasked, I have not told you my details earlier."
samarthshcaapyaham setum kartum vai varuNaalaye (2-22-51)
tasmaadadyaiva badhnantu setum vaanarapuN^gavaaH
"I am capable of constructing a bridge across the ocean. Hence, let the foremost of monkeys build the bridge now itself."
tato nisR^iSTa raameNa sarvato hari yuuthapaaH (2-22-52)
abhipetur mahaaaraNyam hR^iSTaaH shata sahasrashaH
Then, being sent by Rama, hundreds and thousands of monkey heroes jumped in joy on all sides towards the great forest.
te nagaan naga samkaashaaH shaakhaa mR^iga gaNa R^iSabhaaH(2-22-53)
babhanjur vaanaraas tatra pracakarSuH ca saagaram
Those army-chiefs of monkeys, who resembled mountains, broke the rocks and trees there and dragged them away towards the sea.
te saalaiH ca ashva karNaiH ca dhavair vamshaiH ca vaanaraaH(2-22-54)
kuTajair arjunais taalais tikalais timishair api
bilvakaiH saptaparNaishca karNikaaraishca puSpitaiH (2-22-55)
cuutaiH ca ashoka vR^ikSaiH ca saagaram samapuurayan
Those monkeys filled the ocean with all types of trees like Sala and Asvakarna, Dhava and bamboo, Kutaja, Arjuna, palmyra,Tilaka, Tinisa, Bilva, Saptaparna, Karnika, in blossom as also mango and Asoka.
samuulaamH ca vimuulaamH ca paadapaan hari sattamaaH (2-22-56)
indra ketuun iva udyamya prajahrur harayas taruun
The excellent monkeys, the forest animals lifted and brought, like Indra's flag posts, some trees with roots intact and some others without roots.
taalaan daaDimagulmaamshca naarikelavibhiitakaan (2-22-57)
kariiraan bakulaannimbaan samaajahruritastataH
From here and there the monkeys brought Palmyra trees, pomegranate shrubs, coconut and Vibhitaka, Karira, Bakula and neem trees.
hastimaatraan mahaakaayaaH paaSaaNaamshca mahaabalaaH (2-22-58)
parvataamshca samutpaaTya yantraiH parivahanti ca
The huge bodied monkeys with mighty strength uprooted elephant-sized rocks and mountains and transported them by mechanical contrivances.
prakSipyamaaNair acalaiH sahasaa jalam uddhatam (2-22-59)
samutpatitam aakaasham apaasarpat tatas tataH
The water, raised up due to sudden throwing of mountains in the sea, soured upward towards the sky and from there again, gushed back.
samudram kshobhayaa-maasurnipatantaH samantataH (2-22-60)
suutraaNyanye pragR^ihNanti hyaayatam shatayojanam
The rocks befalling on all sides perturbed the ocean. Some others drew up strings a hundred yojans long (in order to keep the rocks in a straight line.)
nalaH cakre mahaasetum madhye nada nadii pateH (2-22-61)
sa tadaa kriyate seturvaanarai rghorakarmabhiH
Nala on his part initiated a monumental bridge in the middle of the ocean. The bridge was built at that time with the cooperation of other monkeys, of terrible doings.
daNDananye pragR^ihNanti vicinvanti tathaapare (2-22-62)
vaanaraiH shatashastatra raamasyajJNaapuraHsaraiH
meghaabhaiH parvataabhashca tR^iNaiH kaaSThairbabandhare (2-22-63)
Some monkeys were holding poles for measuring the bridge and some others collected the material. Reeds and logs resembling clouds and mountains, brought by hundreds of monkeys, lead by the command of Rama, fastened some parts of the bridge.
puSpitaagraishcha tarubhiH setum badhnanti vaanaraaH
paaSaaNaamshca giriprakhyaan giriiNaam shikharaaNi ca (2-22-64)
dR^ishyante paridhaavanto gR^ihya daanavasamnibhaaH
Monkeys constructed the bridge with trees having blossom at the end of their boughs. Some monkeys looking like demons seized rocks resembling mountains and peaks of mountains and appeared running hither and thither.
shilaanaam kSipyamaaNaanaam shailaanaam tatra paatyataam (2-22-65)
babhuuva tumulaH shabdas tadaa tasmin mahaaudadhau
Then, a tumultuous sound occurred when the rocks were thrown into the sea and when mountains were caused to fall there.
kR^itaani prathamenaahnaa yojanaani caturdasha (2-22-66)
prahR^iSTaijasamkaashaistvaramaaNaiH plavaN^gamaiH
On the first day, fourteen yojans of bridge was constructed by the monkeys speedily, thrilled with delight as they were, resembling elephants.
dvitiiyena tathaivaahnaa yojanaani tu vishatiH (2-22-67)
kR^itaani plavagaistuurNam bhiimakaayairmahaabalaiH
In the same manner, on the second day twenty yojans of bridge was constructed speedily by the monkeys of terrific bodies and of mighty strength.
ahnaa tR^itiiyena tathaa yojanaani tu saagare (2-22-68)
tvaramaaNairmahaakayaireka-vimshatireva ca
Thus, on the third day twenty-one yojans of the bridge was constructed in the ocean speedily by the monkeys with their colossal bodies.
caturthena tathaa caahnaa dvaavimshatirathaapi vaa (2-22-69)
yojanaani mahaavegaiH kR^itaani tvaritaistataH
On the forth day, a further of twenty-two yojans was constructed by the dashing monkeys with a great speed.
paJNcamena tathaa caahnaa plavagaiH kshiprakaaribhiH (2-22-70)
yojanaani trayovimshat-suvelamadhikR^itya vai
In that manner, on the fifth day, the monkeys working quickly constructed twenty-three yojans of the bridge up to the other seashore.
sa vaanaravaraH shriimaan vishvakarmaatmajo balii (2-22-71)
babandha saagare setum yathaa caasya tathaa pitaa
That Nala, the strong and illustrious son of Vishvakarma and an excellent monkey built the bridge across the sea as truly as his father would have built it.
sa nalena kR^itaH setuH saagare makara aalaye (2-22-72)
shushubhe subhagaH shriimaan svaatii patha iva ambare
That beautiful and lovely bridge constructed by Nala across the ocean the abode of alligators, shone brightly like a milky way of stars in the sky.
tato devaaH sagandharvaaH siddhaaH ca parama R^iSayaH (2-22-73)
aagamya gagane tasthurdraSTu-kaamaastadadbhutam
With a desire to behold that marvel, celestials along with Gandharvas, the heavenly musicians, Siddhas (semi-divine beings of great purity and perfection, possessing super natural qualities) and great sages came then and stood up in the sky.
That colossal bridge, which was broad, well-constructed, glorious, well postured and held together firmly, looked beautiful like a separating straight line in the ocean.
Vibhishana, wielding a mace in his hand, stood up on the seashore along with his ministers, for the purpose of invading the enemies.
sugriivastu tataH praaha raamam satyaparaakramam
hanumantam tvamaaroha aN^gadam tvatha lakshmaNaH (2-22-80)
ayam hi vipulo viira saagaro makaraalayaH
vaihaayasau yuvaametau vaanarau dhaarayiSyataH (2-22-81)
Thereafter, Sugriva on his part spoke to Rama, the truly brave man as follows: "O, Valiant man! This ocean, the abode of alligators, is indeed vast. You ascend the shoulder of Hanuman and let Lakshmana ascend the shoulder of Angada. These monkeys can hold both of you while flying in the sky."
agratas tasya sainyasya shriimaan raamaH salakshmaNaH
jagaama dhanvii dharma aatmaa sugriiveNa samanvitaH (2-22-82)
Rama the glorious and righteous man, wielding a bow along with Lakshmana together with Sugriva, went in front of that army.
Seeing that Rama's accomplishment, which was amazing and arduous; celestials, Siddhas (semi-divine beings possessing supernatural faculties) and Charanas (celestial bards) along with great sages, forthwith approached Rama and consecrated him with very splendid waters separately.
jayasva shatruun nara deva mediniim
sasaagaraam paalaya shaashvatiiH samaaH
iti iva raamam nara deva satkR^itam
shubhair vacobhir vividhair apuujayan (2-22-87)
The celestials, Siddhas and others exalted Rama, who was duly respected by kings with their auspicious words as follows: " O, king! Defeat the enemies. Rule the earth and ocean eternally for years."
Thus completes 22nd Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Jai Shri Ram
By
P RenjithKumar
Tuesday, October 5, 2010
பிரதோஷம் - 4
.
By
P Renjith Kumar
முடிவுரை
சிவபெருமானுக்கு உகந்த விரதங்களில் பிரதோஷமும் ஒன்று. பிரதோஷ வழிபாடு சகல சௌபாக்கியங்களையும் தர வல்லது. குழந்தை இல்லாதவர்களுக்கு புத்திர பாக்கியம் கிடைக்கும். திருமணமாகாத கன்னிப் பெண்களுக்கு விரைவில் திருமணம் நடைபெறும். வறுமை நீங்கி செல்வம் பெருகும். நோய்கள் நீங்கும் . எடுத்துக் கொண்ட காரியங்களில் வெற்றி கிடைக்கும்.
ஒவ்வொரு மாதமும் வளர்பிறையில் ஒரு பிரதோஷமும் தேய்பிறையில் ஒரு பிரதோஷமுமாக மாதமிருமுறை பிரதோஷம் வரும். பிரதோஷம் என்பது ஏழரை நாழிகை மட்டும்தான். திரயோதசி நாளில் சூரியன் மறையும் மாலை வேளையில் சூரியன் மறைவதற்கு முன்பு உள்ள மூன்றே முக்கால் நாழிகையும், மறைந்த பின்பு உள்ள மூன்றே முக்கால் நாழிகையும், அதாவது மாலை 4.30 மணி முதல் 6.00 மணி வரை பிரதோஷ காலமாகும்.
பொதுவாக வளர்பிறையிலோ, தேய்பிறையிலோ, மாலை வேளையில் திரயோதசி வந்தால் அது மஹாபிரதோஷம் ஆகும். அதுவே சனிக்கிழமைகளில் வந்தால் அது சனிப் பிரதோஷமாகும்.
தேவர்களின் துன்பம் போக்க நஞ்சை உண்ட சிவபெருமான், அனைத்து உயிர்களும் துன்பம் நீங்கி இன்புற்று வாழ கயிலாய மலையில் பிரதோஷ காலத்தில்தான் நந்திதேவரின் இரு கொம்புகளுக்கிடையில் திருநடனமாடி மகிழ்வித்தார். அதனால் பிரதோஷ காலத்தில் தவறாமல் சிவாலயத்திற்குச் சென்று நந்தி தேவருக்கு சிறப்பு வழிபாடு செய்து சிவபெருமானை நந்தியின் இரு கொம்புகளுக்கிடையில் நடமாடும் கோலத்தில் வழிபடுதல் சிறப்பு.
ஆகவே, பிரதோஷ தினத்தன்று பிரதோஷ வேளையாகிய மாலை 4.00 மணி முதல் 6.00 மணி வரை சிவாலயத்தில் வழிபடும்போது சோம சூக்த பிரதட்சணம் செய்வது விஷேச பலனைத் தரும்.
சிவாலயத்தில் நந்தி பெருமானிடமிருந்து புறப்பட்டு, இடப்புறமாகச் சென்று சண்டிகேசுவரரை வணங்கி, அங்கிருந்து வந்த வழியே திரும்பி வந்து, நந்திதேவரை வணங்கி, வலப்புறமாக கோமுகி வரை வந்து, மீண்டும் வந்த வழியே திரும்பி நந்திதேவரின் கொம்புகளுக்கிடையே சிவபெருமானை வணங்க வேண்டும். இப்படி மூன்று முறை வணங்கும் முறைக்கு சோம சூக்த பிரதட்சணம் என்று பெயர்.
இந்த சோம சூக்த பிரதட்சணம் செய்வதால் ஒரு வருடத்திற்கு ஆலயம் சென்று இறைவனை வழிபாடு செய்த பலனும், சனிப் பிரதோஷ தினத்தில் இந்த சோம சூக்த பிரதட்சணம் செய்தால் ஐந்து வருடத்திற்கு ஆலயம் சென்று இறைவனை வழிபாடு செய்த பலனும் கிடைக்கும் என்கிறார்கள்.
ஓம் நமச்சிவாய
ஒவ்வொரு மாதமும் வளர்பிறையில் ஒரு பிரதோஷமும் தேய்பிறையில் ஒரு பிரதோஷமுமாக மாதமிருமுறை பிரதோஷம் வரும். பிரதோஷம் என்பது ஏழரை நாழிகை மட்டும்தான். திரயோதசி நாளில் சூரியன் மறையும் மாலை வேளையில் சூரியன் மறைவதற்கு முன்பு உள்ள மூன்றே முக்கால் நாழிகையும், மறைந்த பின்பு உள்ள மூன்றே முக்கால் நாழிகையும், அதாவது மாலை 4.30 மணி முதல் 6.00 மணி வரை பிரதோஷ காலமாகும்.
பொதுவாக வளர்பிறையிலோ, தேய்பிறையிலோ, மாலை வேளையில் திரயோதசி வந்தால் அது மஹாபிரதோஷம் ஆகும். அதுவே சனிக்கிழமைகளில் வந்தால் அது சனிப் பிரதோஷமாகும்.
தேவர்களின் துன்பம் போக்க நஞ்சை உண்ட சிவபெருமான், அனைத்து உயிர்களும் துன்பம் நீங்கி இன்புற்று வாழ கயிலாய மலையில் பிரதோஷ காலத்தில்தான் நந்திதேவரின் இரு கொம்புகளுக்கிடையில் திருநடனமாடி மகிழ்வித்தார். அதனால் பிரதோஷ காலத்தில் தவறாமல் சிவாலயத்திற்குச் சென்று நந்தி தேவருக்கு சிறப்பு வழிபாடு செய்து சிவபெருமானை நந்தியின் இரு கொம்புகளுக்கிடையில் நடமாடும் கோலத்தில் வழிபடுதல் சிறப்பு.
ஆகவே, பிரதோஷ தினத்தன்று பிரதோஷ வேளையாகிய மாலை 4.00 மணி முதல் 6.00 மணி வரை சிவாலயத்தில் வழிபடும்போது சோம சூக்த பிரதட்சணம் செய்வது விஷேச பலனைத் தரும்.
சிவாலயத்தில் நந்தி பெருமானிடமிருந்து புறப்பட்டு, இடப்புறமாகச் சென்று சண்டிகேசுவரரை வணங்கி, அங்கிருந்து வந்த வழியே திரும்பி வந்து, நந்திதேவரை வணங்கி, வலப்புறமாக கோமுகி வரை வந்து, மீண்டும் வந்த வழியே திரும்பி நந்திதேவரின் கொம்புகளுக்கிடையே சிவபெருமானை வணங்க வேண்டும். இப்படி மூன்று முறை வணங்கும் முறைக்கு சோம சூக்த பிரதட்சணம் என்று பெயர்.
இந்த சோம சூக்த பிரதட்சணம் செய்வதால் ஒரு வருடத்திற்கு ஆலயம் சென்று இறைவனை வழிபாடு செய்த பலனும், சனிப் பிரதோஷ தினத்தில் இந்த சோம சூக்த பிரதட்சணம் செய்தால் ஐந்து வருடத்திற்கு ஆலயம் சென்று இறைவனை வழிபாடு செய்த பலனும் கிடைக்கும் என்கிறார்கள்.
ஓம் நமச்சிவாய
By
P Renjith Kumar
பிரதோஷம் - 3
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பிரதோஷக் காலம்
இச்சம்பவந் நடக்கின்ற காலநேரத்தே பிரதோஷ காலமென்றனர். வளர்பிறை பிரதோஷம், தேய்பிறை பிரதோஷமென மாத யிருமுறை பிரதோஷம் வரும். திரியோதசி திதியில் சூரியமறைவிற்கு முன்னே மூன்றே முக்கால் நாழிகையும், மறைந்ததற்கப்பால் மூன்றே முக்கால் நாழிகையும், ஆக ஏழரை நாழிகைக் காலந்தான் பிரதோஷ காலம் எனப்படும். குறிப்பாக, 4:30 மணி முதல் 7:00 மணி வரை உள்ள காலமே பிரதோஷ காலம். சனிக்கிழமை நாளில் வரும் பிரதோஷம் மிகவும் சிறந்தது.
பிரதோஷ வகைகள்
நித்திய பிரதோஷம் - அனுதினமும் சூரியமறைவிற்கு மூன்று நாழிகைகள் முன்னர் நட்சத்திரங்கள் தோன்றும் வரை
பக்ஷப் பிரதோஷம் - சுக்லபக்ஷ சதுர்த்தி மாலை
மாதப் பிரதோஷம் - கிருஷ்ண பக்ஷ திரயோதசி
மகாப் பிரதோஷம் - சனிக்கிழமை தினம் கிருஷ்ண பக்ஷ திரயோதசி
பிரளயப் பிரதோஷம் - ஈசனிடம் ஒடுங்கும் பிரளயக் காலம்
திருமுழுக்குப் பொருள்களும் பலன்களும்
மலர்கள் - தெய்வ தரிசனம் கிட்டும்
பழங்கள் - விளைச்சல் பெருகும்
சந்தனம் - சிறப்பான சக்திகள் பெறலாம்
சர்க்கரை - எதிர்ப்புகள் மறையும்
தேன் - இனிய சாரீரம் கிட்டும்
பஞ்சாமிர்தம் - செல்வம் பெருகும்
எண்ணெய் - சுகவாழ்வு
இளநீர் - நல்ல மக்கட் பேறு கிட்டும்
பால் - நோய் தீரும் நீண்ட ஆயுள் கிடைக்கும்.
தயிர் - பல வளமும் உண்டாகும்
நெய் - முக்தி பேறு கிட்டும்
தொடரும் .....
By
P Renjith Kumar
பிரதோஷக் காலம்
இச்சம்பவந் நடக்கின்ற காலநேரத்தே பிரதோஷ காலமென்றனர். வளர்பிறை பிரதோஷம், தேய்பிறை பிரதோஷமென மாத யிருமுறை பிரதோஷம் வரும். திரியோதசி திதியில் சூரியமறைவிற்கு முன்னே மூன்றே முக்கால் நாழிகையும், மறைந்ததற்கப்பால் மூன்றே முக்கால் நாழிகையும், ஆக ஏழரை நாழிகைக் காலந்தான் பிரதோஷ காலம் எனப்படும். குறிப்பாக, 4:30 மணி முதல் 7:00 மணி வரை உள்ள காலமே பிரதோஷ காலம். சனிக்கிழமை நாளில் வரும் பிரதோஷம் மிகவும் சிறந்தது.
பிரதோஷ வகைகள்
நித்திய பிரதோஷம் - அனுதினமும் சூரியமறைவிற்கு மூன்று நாழிகைகள் முன்னர் நட்சத்திரங்கள் தோன்றும் வரை
பக்ஷப் பிரதோஷம் - சுக்லபக்ஷ சதுர்த்தி மாலை
மாதப் பிரதோஷம் - கிருஷ்ண பக்ஷ திரயோதசி
மகாப் பிரதோஷம் - சனிக்கிழமை தினம் கிருஷ்ண பக்ஷ திரயோதசி
பிரளயப் பிரதோஷம் - ஈசனிடம் ஒடுங்கும் பிரளயக் காலம்
திருமுழுக்குப் பொருள்களும் பலன்களும்
மலர்கள் - தெய்வ தரிசனம் கிட்டும்
பழங்கள் - விளைச்சல் பெருகும்
சந்தனம் - சிறப்பான சக்திகள் பெறலாம்
சர்க்கரை - எதிர்ப்புகள் மறையும்
தேன் - இனிய சாரீரம் கிட்டும்
பஞ்சாமிர்தம் - செல்வம் பெருகும்
எண்ணெய் - சுகவாழ்வு
இளநீர் - நல்ல மக்கட் பேறு கிட்டும்
பால் - நோய் தீரும் நீண்ட ஆயுள் கிடைக்கும்.
தயிர் - பல வளமும் உண்டாகும்
நெய் - முக்தி பேறு கிட்டும்
தொடரும் .....
By
P Renjith Kumar
பிரதோஷம் - 2
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பாற்கடற் கடையக் கரணியம்
மானிடர்கள் மட்டுமல்லாமற் பட்சிகள் தொடங்கி முப்பத்து முக்கோடி தேவர்களின் தலைவன் தேவேந்திரன் வரையிலாக அனைவரும் சிவவழிபாடினாலே மங்கா புகழ் எய்துள்ளனர். துர்வாச முனிவரின் சாபத்தினால் தன் செல்வங்களை யிழந்த இந்திரன், தேவகுருவின் ஆலோசனையின்படி பாற்கடலைக் கடைந்து ஐராவதம், பரிவாரம் முதலிய செல்வங்களை மீட்க திட்டமிட்டான். தேவர்களின் பலத்தினாற் மட்டும் பாற்கடலை கடைவதியலாத காரியமென யறிந்த தேவேந்திரன், தனது குல எதிரியென்றும் பாராமற் அசுர பலத்தையும் நாடினான். பாற்கடலை கடையத் துணைப்புரிவதாற் என்றும் மரணயெய்யா நிலைதர வல்ல அமிழ்தத்தில் தனக்கொர் பங்கு கிடைக்குமென எண்ணி ஒப்புகொண்டனர் அசுரர்கள். பாற்கடலில் பள்ளிகொணடருளும் நாராயணனார் தனது இரண்டாவது அவதாரமாகிய கூர்மாவதாரமெடுக்க தருணம் வந்ததையறிந்து தேவேந்திரனுக்கு உதவிட எழுந்தருளினார்.
பாற்கடற் கடைதல்
வாசுகி பாம்பை கயிறாக்கி, மந்தர மலையை மத்தாக்கி, மலை கடலிலமிழா வண்ணம் கூர்மவதார கடவுள் தாங்கியபடி, தேவர்களும் அசுரர்களும் கடைய முற்பட்டனர். ஆனால் மலைமத்தோ அசைவேணாவென்று அடம்பிடித்தது. இன்னும் பலவான்கள் தேவையெனயறிந்த இந்திரன், இராவணினிடமே மல்யுத்தம் செய்த சக்திசாலிகளாகிய ஆயிரங்கரங்களையுடைய கார்த்தவீரியார்ஜுனன் மற்றும் வானர வேந்தன் வாலியின் உதவியை நாடினான். அசுரர்களுடன் கார்த்தவீரியார்ஜுனன் பாம்பின் தலையினருகே சேர, தேவர்களுடன் வாலி பாம்பின் வாலினருகே சேர்ந்து மந்தர மலையை அப்படியும் இப்படியுமாக இழுத்துக் கடலை இனிதே கடைய யாரம்பித்தனர்.
தேவ அசுர ஆவல்
தீராப் பகையரும் சாவா வரங்கிடைக்குமென ஒன்றுக்கூடி உழைக்கச் செய்ததந்த ஆவல்.
குணத்தாற் மாறுபட்டோரும் வயதேறா மேனிபெற ஒருமித்த எண்ணங் கொடுத்ததந்த ஆவல்.
நா இதுகாருமுணரா சுவையென கொண்டாடி நிற்கசெய்ததந்த ஆவல்.
முக்கனியுந் தேனுஞ் சர்க்கரையுடஞ் சேர்த்துப் பிசைந்தப் பழச்சாறும் வீணெனக் கூறச்செய்ததந்த ஆவல்.
உடற்கூறுபடினும் உயிரெனுஞ் சீவன் உடனுறைய காந்தத்தினைத் தரவல்லவெனப் போற்றச் செய்ததந்த ஆவல்.
அமிழ்தத்தினை அருந்தியவர் உலகயின்பமனைத்தும் சுவைத்தவரென பெருமைக் கொள்ளச் செய்ததந்த ஆவல்.
இவையன்றி பெறுவதற்கு வேறு பேறில்லையென மருளச் செய்ததந்த ஆவல்.
ஆலகாலத் தோன்றல்
சாகானிலை தரவல்ல அமிழ்ததின்பாற் கொண்டபற்றினாற் கடைவதை தீவிரபடுத்த, அமிழ்த்தின் வரவை எதிர்நோக்கிட்ட வேளையிற், அவர்க்கெல்லாம் பேரிடியாக கருகருவென விரீயத்துடந் வானலாவ திரண்டு நின்றது ஆலகாலம் எனுந்விடமே. இக்கொடியவிடத்திற் மேலுந் வலுசேர்த்தாற் போல் வாசுகி வலிபொருக்க முடியாமற் நஞ்சினை கக்கியது. கிணறு வெட்ட பூதம் கிழம்பினாற் போல், சற்றும் எதிர்பாராமற் தலைப்பட்ட பேராபத்தினால், சித்தம் கலங்கிட, சிந்தை தடுமாறிட, மரணஓலம் கேட்டிட, கை காலெல்லாம் உதறிட, செய்வதறியாமற் பாலகர் போல் தன்னிலை யெண்ணி மனந்நொந்து கண்ணீர் மல்கினர்.
மரணப்பயங் கொண்ட நெஞ்சினுள் சங்கரன் நினைவு இருளைக் கிழித்துத் தென்படுந் ஒளியினைப் போல்லெழ, சதாசிவா!!! சங்கரா!!! அபயமென அலறி, பாற்கடலினிருந்து கயிலைநாதனின் திருவடியிற் தஞ்சம் புக கயிலைமலைக்கு விரைந்தனர். ஆலகாலமோ இவர்கள் செல்லும் வழிநெடுக்க தொடர்ந்துவர, தப்பித்தோம் பிழைத்தோமென மரணோலத்துடன் நந்தியம்பதியின் இருப்பிடத்திற்கு வந்தனர். விடயமறிந்த நந்தியோ அபயமருள பரம்பொருளின் கடைக்கண்பட அவ்வனைவரையும் உள்ளே அழைத்துச் சென்றார்.
சேதியறிந்து திகைத்தனர் அங்கிருந்தோர். எப்பணி தொடங்கினும் சிவனருளைப் பெறுந் அந்நெறியினை மறந்த கரணித்தினாலேயே இவ்வபாயத்தில் சிக்கிவிட்டோமென பரம்பொருளின் திருவடியில் சரணடைந்தனர் ஓடிவந்தோர்.
தீவினைத் தீர்த்தல்
மறுமொழியேதுங் கூறாமற் நாடிவந்தோர் உயிர்காக்க அபயந் தந்தருள மனமிறங்கினார் ஒப்பாரும் மிக்காருமில்லா சிவபெருமான். இந்நிலையில் கடைந்தோரின் உயிரைக்கவர காலனாக கயிலைக்கே வந்தது அவ்வாலகாலம். நெறிமறந்தாற் துன்பம் அவர்தம் செய்வினையாயினுந், தவறை யொப்புக்கொண்டு சரணடைந்தோர் இன்னல் போக்க, சித்தர்கள் கூடியிருக்குமந்த கயிலைமலையில், சிவகணங்கள் அஞ்சிய “அவ்விடத்தை, இவ்விடத்திற்குக் கொண்டு வருவாயாக!!!” யெனச் சுந்தரரை நோக்கி திருவாய் மொழிந்தார் விரிசடைப் பெருமான். பாரில்வுள்ளோர் பயந்து நடுங்கிய விடத்தினை ஒன்றுத்திரட்டி உருண்டையாக்கிட சுந்தரர், “நமச்சிவாய!!! நமச்சிவாய!!! நமச்சிவாய!!!” வென முன்மொழிய, அவையிலிருந்தோர் அதனை வழிமொழிய, அண்ட சராசரங்களும் இறைவனின் அத்திருநாமத்தையே உச்சரித்தவனவாக ஒருமித்த சிந்தனையிற் ஒடுங்க, அக்கொடியவிடமானது வடிவஞ் சிறுத்து உருண்டையானது.
பிரளயக் காலத்து அக்னியினைப் போன்ற வீரியமிகு விடத்தினை தன்னிருக் கரங்களால் ஏந்திய ஈசன் அவையோரை நோக்க, “ஐயனே!!! ஆலகாலத்திலிருந்து எங்களைக் காக்க உகந்த வழி செய்க” வென தேவ அசுரரனைவரும் வேண்டினர், நடப்பன யெண்ணி மலைமகள் பதற, அவள் தமையனார் தோள் நடுங்க, அடியவர்கட்கு அடியவராம் சிவனார் பக்தர்கள் வேண்டுகோளுக்கிணங்க அவ்விடத்தினை வாயிற்யிட்டு விழுங்கலானார்.
அம்மாசறுகோனின் அருளை காணுங்கால் பயங்கொண்டவராகத் திகைத்து நின்ற உமையும், பரந்தாமனும், எல்லா உயிர்கட்கும் உறைபவனாம் சிவனின் யுடலிற் நஞ்சு சேர்ந்தால் சகல யுயிர்க்கும் பாதிப்பினை உருவாக்குமென அஞ்சி, ஒடிவந்து சிவனாரின் கண்டத்தை யிருகப் பற்றிட, கண்டத்திலேயே உறைந்துப் போனது ஆலகாலம். ஆலகாலத்தின் சூட்டினாலும் விடத்தின் கருநிறத்தினாலும் கண்டம் நிறமாறிட நீலகண்டரென திருப்பெயர்ப் பெறலானார் சிவனார்.
இவ்வாறு கயிலையில் சகல தேவ அசுர படைசுல அபயந்தேடி ஒன்றாகக் கூடியிருக்கின்ற வேளையிற் நாமும் கோயினுளிருக்க வரவிருக்கின்ற அபாயம் ஆலாமேயாயினுங் ஈசனின் திருவருளால் மறைந்துப் போகுமென்பது உறுதி.
By
P Renjith Kumar
பாற்கடற் கடையக் கரணியம்
மானிடர்கள் மட்டுமல்லாமற் பட்சிகள் தொடங்கி முப்பத்து முக்கோடி தேவர்களின் தலைவன் தேவேந்திரன் வரையிலாக அனைவரும் சிவவழிபாடினாலே மங்கா புகழ் எய்துள்ளனர். துர்வாச முனிவரின் சாபத்தினால் தன் செல்வங்களை யிழந்த இந்திரன், தேவகுருவின் ஆலோசனையின்படி பாற்கடலைக் கடைந்து ஐராவதம், பரிவாரம் முதலிய செல்வங்களை மீட்க திட்டமிட்டான். தேவர்களின் பலத்தினாற் மட்டும் பாற்கடலை கடைவதியலாத காரியமென யறிந்த தேவேந்திரன், தனது குல எதிரியென்றும் பாராமற் அசுர பலத்தையும் நாடினான். பாற்கடலை கடையத் துணைப்புரிவதாற் என்றும் மரணயெய்யா நிலைதர வல்ல அமிழ்தத்தில் தனக்கொர் பங்கு கிடைக்குமென எண்ணி ஒப்புகொண்டனர் அசுரர்கள். பாற்கடலில் பள்ளிகொணடருளும் நாராயணனார் தனது இரண்டாவது அவதாரமாகிய கூர்மாவதாரமெடுக்க தருணம் வந்ததையறிந்து தேவேந்திரனுக்கு உதவிட எழுந்தருளினார்.
பாற்கடற் கடைதல்
வாசுகி பாம்பை கயிறாக்கி, மந்தர மலையை மத்தாக்கி, மலை கடலிலமிழா வண்ணம் கூர்மவதார கடவுள் தாங்கியபடி, தேவர்களும் அசுரர்களும் கடைய முற்பட்டனர். ஆனால் மலைமத்தோ அசைவேணாவென்று அடம்பிடித்தது. இன்னும் பலவான்கள் தேவையெனயறிந்த இந்திரன், இராவணினிடமே மல்யுத்தம் செய்த சக்திசாலிகளாகிய ஆயிரங்கரங்களையுடைய கார்த்தவீரியார்ஜுனன் மற்றும் வானர வேந்தன் வாலியின் உதவியை நாடினான். அசுரர்களுடன் கார்த்தவீரியார்ஜுனன் பாம்பின் தலையினருகே சேர, தேவர்களுடன் வாலி பாம்பின் வாலினருகே சேர்ந்து மந்தர மலையை அப்படியும் இப்படியுமாக இழுத்துக் கடலை இனிதே கடைய யாரம்பித்தனர்.
தேவ அசுர ஆவல்
தீராப் பகையரும் சாவா வரங்கிடைக்குமென ஒன்றுக்கூடி உழைக்கச் செய்ததந்த ஆவல்.
குணத்தாற் மாறுபட்டோரும் வயதேறா மேனிபெற ஒருமித்த எண்ணங் கொடுத்ததந்த ஆவல்.
நா இதுகாருமுணரா சுவையென கொண்டாடி நிற்கசெய்ததந்த ஆவல்.
முக்கனியுந் தேனுஞ் சர்க்கரையுடஞ் சேர்த்துப் பிசைந்தப் பழச்சாறும் வீணெனக் கூறச்செய்ததந்த ஆவல்.
உடற்கூறுபடினும் உயிரெனுஞ் சீவன் உடனுறைய காந்தத்தினைத் தரவல்லவெனப் போற்றச் செய்ததந்த ஆவல்.
அமிழ்தத்தினை அருந்தியவர் உலகயின்பமனைத்தும் சுவைத்தவரென பெருமைக் கொள்ளச் செய்ததந்த ஆவல்.
இவையன்றி பெறுவதற்கு வேறு பேறில்லையென மருளச் செய்ததந்த ஆவல்.
ஆலகாலத் தோன்றல்
சாகானிலை தரவல்ல அமிழ்ததின்பாற் கொண்டபற்றினாற் கடைவதை தீவிரபடுத்த, அமிழ்த்தின் வரவை எதிர்நோக்கிட்ட வேளையிற், அவர்க்கெல்லாம் பேரிடியாக கருகருவென விரீயத்துடந் வானலாவ திரண்டு நின்றது ஆலகாலம் எனுந்விடமே. இக்கொடியவிடத்திற் மேலுந் வலுசேர்த்தாற் போல் வாசுகி வலிபொருக்க முடியாமற் நஞ்சினை கக்கியது. கிணறு வெட்ட பூதம் கிழம்பினாற் போல், சற்றும் எதிர்பாராமற் தலைப்பட்ட பேராபத்தினால், சித்தம் கலங்கிட, சிந்தை தடுமாறிட, மரணஓலம் கேட்டிட, கை காலெல்லாம் உதறிட, செய்வதறியாமற் பாலகர் போல் தன்னிலை யெண்ணி மனந்நொந்து கண்ணீர் மல்கினர்.
மரணப்பயங் கொண்ட நெஞ்சினுள் சங்கரன் நினைவு இருளைக் கிழித்துத் தென்படுந் ஒளியினைப் போல்லெழ, சதாசிவா!!! சங்கரா!!! அபயமென அலறி, பாற்கடலினிருந்து கயிலைநாதனின் திருவடியிற் தஞ்சம் புக கயிலைமலைக்கு விரைந்தனர். ஆலகாலமோ இவர்கள் செல்லும் வழிநெடுக்க தொடர்ந்துவர, தப்பித்தோம் பிழைத்தோமென மரணோலத்துடன் நந்தியம்பதியின் இருப்பிடத்திற்கு வந்தனர். விடயமறிந்த நந்தியோ அபயமருள பரம்பொருளின் கடைக்கண்பட அவ்வனைவரையும் உள்ளே அழைத்துச் சென்றார்.
சேதியறிந்து திகைத்தனர் அங்கிருந்தோர். எப்பணி தொடங்கினும் சிவனருளைப் பெறுந் அந்நெறியினை மறந்த கரணித்தினாலேயே இவ்வபாயத்தில் சிக்கிவிட்டோமென பரம்பொருளின் திருவடியில் சரணடைந்தனர் ஓடிவந்தோர்.
தீவினைத் தீர்த்தல்
மறுமொழியேதுங் கூறாமற் நாடிவந்தோர் உயிர்காக்க அபயந் தந்தருள மனமிறங்கினார் ஒப்பாரும் மிக்காருமில்லா சிவபெருமான். இந்நிலையில் கடைந்தோரின் உயிரைக்கவர காலனாக கயிலைக்கே வந்தது அவ்வாலகாலம். நெறிமறந்தாற் துன்பம் அவர்தம் செய்வினையாயினுந், தவறை யொப்புக்கொண்டு சரணடைந்தோர் இன்னல் போக்க, சித்தர்கள் கூடியிருக்குமந்த கயிலைமலையில், சிவகணங்கள் அஞ்சிய “அவ்விடத்தை, இவ்விடத்திற்குக் கொண்டு வருவாயாக!!!” யெனச் சுந்தரரை நோக்கி திருவாய் மொழிந்தார் விரிசடைப் பெருமான். பாரில்வுள்ளோர் பயந்து நடுங்கிய விடத்தினை ஒன்றுத்திரட்டி உருண்டையாக்கிட சுந்தரர், “நமச்சிவாய!!! நமச்சிவாய!!! நமச்சிவாய!!!” வென முன்மொழிய, அவையிலிருந்தோர் அதனை வழிமொழிய, அண்ட சராசரங்களும் இறைவனின் அத்திருநாமத்தையே உச்சரித்தவனவாக ஒருமித்த சிந்தனையிற் ஒடுங்க, அக்கொடியவிடமானது வடிவஞ் சிறுத்து உருண்டையானது.
பிரளயக் காலத்து அக்னியினைப் போன்ற வீரியமிகு விடத்தினை தன்னிருக் கரங்களால் ஏந்திய ஈசன் அவையோரை நோக்க, “ஐயனே!!! ஆலகாலத்திலிருந்து எங்களைக் காக்க உகந்த வழி செய்க” வென தேவ அசுரரனைவரும் வேண்டினர், நடப்பன யெண்ணி மலைமகள் பதற, அவள் தமையனார் தோள் நடுங்க, அடியவர்கட்கு அடியவராம் சிவனார் பக்தர்கள் வேண்டுகோளுக்கிணங்க அவ்விடத்தினை வாயிற்யிட்டு விழுங்கலானார்.
அம்மாசறுகோனின் அருளை காணுங்கால் பயங்கொண்டவராகத் திகைத்து நின்ற உமையும், பரந்தாமனும், எல்லா உயிர்கட்கும் உறைபவனாம் சிவனின் யுடலிற் நஞ்சு சேர்ந்தால் சகல யுயிர்க்கும் பாதிப்பினை உருவாக்குமென அஞ்சி, ஒடிவந்து சிவனாரின் கண்டத்தை யிருகப் பற்றிட, கண்டத்திலேயே உறைந்துப் போனது ஆலகாலம். ஆலகாலத்தின் சூட்டினாலும் விடத்தின் கருநிறத்தினாலும் கண்டம் நிறமாறிட நீலகண்டரென திருப்பெயர்ப் பெறலானார் சிவனார்.
இவ்வாறு கயிலையில் சகல தேவ அசுர படைசுல அபயந்தேடி ஒன்றாகக் கூடியிருக்கின்ற வேளையிற் நாமும் கோயினுளிருக்க வரவிருக்கின்ற அபாயம் ஆலாமேயாயினுங் ஈசனின் திருவருளால் மறைந்துப் போகுமென்பது உறுதி.
தொடரும் .....
By
P Renjith Kumar
பிரதோஷம் - 1
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பிரதோஷம்
முன்னுரை
மூவுலகிற்கும் ஏற்படவிருந்த பேரழிவை சிவபெருமான் தன்னகத்தே யிருத்திக் காத்த காலவேளையே பிரதோஷ வேளை. நம்மை பற்றவிருந்த பாவங்களெல்லாம் ஈசனிடம் உறையும் வேளை. உயிர்பிழைத்த தேவ, அசுரர்கள் இசை வாத்தியமுழங்க, வேத மந்திரங்கள் ஒலிக்க பரம்பொருள்க்கு நன்றி தெரிவித்த வேளை. இசையாற் பரவசமடைந்த ஈசன் நடேசனாக நர்த்தனமாடிய வேளை. இவ்வாறு கயிலையிற் சகல தேவ, அசுரர்கள் யாவரும் இன்னல் தீர்த்தமை யெண்ணியும் ஆனந்த தாண்டவத்தை கண்டும் மெய்மறந்து சிவனாரைப் பூசித்தப்படியிருக்கும் அத்தகைய சிறப்பிற்குரியதும், சித்தர் பெருமக்களால் சிவவழிபாடுகளில் தலையாயதெனப் போற்றப்படும் பிரதோஷ வழிபாட்டு தோன்றலின் கரணியத்தை யிங்கு காண்போம்.
சிவனார் பேருள்ளம்
தாயானவள் சேய் செய்யும் பிழையினை கணபொழுதில் மறந்து மன்னிக்கும் குணமுடையராக யிருத்தலியல்பு. தாயுமானாவரோ சகலரர்க்கும் மூலமாதலால் தன் பக்தர்கள் அறிந்தோ, அறியாமலோ, ஆணவமருளினாலோ செய்யுந் தவறினைப் பொருத்து, மன்னித்தருளுவதில் நிகரில்லாதவர். அதனாலன்றோ தாயினுஞ் சாலபரிந்தென்று இறைஞ்சுகிறார் மாணிக்கவாசகர்.
சிவனாரின் சிறப்புகளுள் மெய்சிலிற்க வைப்பது யாதெனில், குணங்களில் இருவேறு துருவங்களாக யிருப்பவருங் சிவனாரால் ஆட்கொள்ளப்படுவதே. அசுரர்களும், தேவர்களும் பகைவராயினுங் சிவவழிபாட்டினாலே மங்கா புகழ் எய்துள்ளனர். இதை வலியுறுத்துவனவாகக் கூறப்படும் பக்திநெறிக் கதைகளுளொன்று வேடுவர் கண்ணப்பரின் கதை.
வேட்டையாடிய விலங்கின் புலாலை முதலில் தான் சுவைத்துப் பார்த்து, பின் சுவைமிகு துண்டுகளை மட்டும் படையலாக சிவலிங்க ஆவுடையிற் மீது பரப்பியபிறகு எஞ்சியத் துண்டுகளைக் கொண்டு தன் பசியாற்றுவான் கண்ணப்பன். பசுங் நெய்பூசி, மணமிகு பூக்களோடு வில்வம் தூவி, தூயாடைக் கட்டி, எங்குங் மணங்கமழும் வண்ணம் வாசனை திரவியமிட்டு, நேரந் தவறாமற் பூசை செய்பவராக சிவனுக்கேத் தன்னை யர்பணித்தக் கொண்டவராக திகழ்ந்தார் பூசர்.
சாத்திரங் கற்ற பூசரும், வேடுவரும் அடிப்படையிற் இருவேறு துருவங்களையாயினுங் தத்தம் பக்தியில் மெய்யன்புக் கொண்டவர்கள். மூன்றுகால பூசைகாணுஞ் சிவலிங்கத்திற் இரத்த நெடி கமகமக்க மாமிசத்துண்டுகள் வி்ல்வத்துடனிணைந்து விரவிக் கிடப்பதைக் கண்ட பூசருக்கும், செய்வதறியாமற் செய்யுங் கண்ணப்பனுக்கும் இடையே பக்திப் போரே மூண்டது. பக்திப்போர் முடிவுக்கு வர அருளுள்ளங் கொண்ட சிவனார், பூசரின் கனவிற் தோன்றி, இன்றிரவு தான் கொழுவிட்டிற்கும் யிடத்தினருகே யொருமரத்தின் மறவிலிருந்து நடப்பனக் கண்டு மனந்தெளிவாயென வாய்மொழிந்தார்.
சிவனார் திருக்கண்ணிற் குருதி தென்பட்டமாத்திரமே, சிவன் கண்ணில் புண், கண்டுங் காணாமற் யிருக்கலாகுமோ யெனக் கூறி, அம்பின் கூர்முனையாற் தன்கண்ணைக் குற்றிப் பெயர்த்தெடுத்து புண்கண்ணில் பொருத்தினான் கண்ணப்பன். உனக்கின்றி எனக்கேன் யிருக்கண் யென்று மொழிந்தான். மறைந்திருந்த பூசரோ கண்டது கனவோ நனவோயென யறியாமற் திகைத்து நின்றார். இடக்கண்ணி்ற் நிற்கவே வலக்கண்ணி்ற் வழியாரம்பித்தது குருதி. சற்றுஞ் சிந்தியாது வலக்காலை புண்கண்ணிற் மிதியவே, அம்பினாற் வலக்கண்ணேப் பெயர்க்க துணியவே, சிவனார் கண்ணப்பனைத் தடுத்தருளினார்.
எச்சிலிட்ட புலால் படைத்தல், செருப்பணிக் காலால் மீதித்தல் முதலியன தீச்செயலையாயினுந் தன்னிரு கண்ணையும் பெயர்த்தெடுத்து உறுப்புதானம் செய்திட்ட, இருப்பதனை யிழக்க முனைந்திட்ட துணிவே மெய்பக்தி யென ஏற்றுக்கொண்டு கண்ணப்பரை ஆட்கொண்டுருளினார் சிவனார்.
By
P Renjith Kumar
பிரதோஷ நாளில், பிரதோஷ வேளையில் (05-09-2010) இதை பதிவு செய்கிறேன்
பிரதோஷம்
முன்னுரை
மூவுலகிற்கும் ஏற்படவிருந்த பேரழிவை சிவபெருமான் தன்னகத்தே யிருத்திக் காத்த காலவேளையே பிரதோஷ வேளை. நம்மை பற்றவிருந்த பாவங்களெல்லாம் ஈசனிடம் உறையும் வேளை. உயிர்பிழைத்த தேவ, அசுரர்கள் இசை வாத்தியமுழங்க, வேத மந்திரங்கள் ஒலிக்க பரம்பொருள்க்கு நன்றி தெரிவித்த வேளை. இசையாற் பரவசமடைந்த ஈசன் நடேசனாக நர்த்தனமாடிய வேளை. இவ்வாறு கயிலையிற் சகல தேவ, அசுரர்கள் யாவரும் இன்னல் தீர்த்தமை யெண்ணியும் ஆனந்த தாண்டவத்தை கண்டும் மெய்மறந்து சிவனாரைப் பூசித்தப்படியிருக்கும் அத்தகைய சிறப்பிற்குரியதும், சித்தர் பெருமக்களால் சிவவழிபாடுகளில் தலையாயதெனப் போற்றப்படும் பிரதோஷ வழிபாட்டு தோன்றலின் கரணியத்தை யிங்கு காண்போம்.
சிவனார் பேருள்ளம்
தாயானவள் சேய் செய்யும் பிழையினை கணபொழுதில் மறந்து மன்னிக்கும் குணமுடையராக யிருத்தலியல்பு. தாயுமானாவரோ சகலரர்க்கும் மூலமாதலால் தன் பக்தர்கள் அறிந்தோ, அறியாமலோ, ஆணவமருளினாலோ செய்யுந் தவறினைப் பொருத்து, மன்னித்தருளுவதில் நிகரில்லாதவர். அதனாலன்றோ தாயினுஞ் சாலபரிந்தென்று இறைஞ்சுகிறார் மாணிக்கவாசகர்.
சிவனாரின் சிறப்புகளுள் மெய்சிலிற்க வைப்பது யாதெனில், குணங்களில் இருவேறு துருவங்களாக யிருப்பவருங் சிவனாரால் ஆட்கொள்ளப்படுவதே. அசுரர்களும், தேவர்களும் பகைவராயினுங் சிவவழிபாட்டினாலே மங்கா புகழ் எய்துள்ளனர். இதை வலியுறுத்துவனவாகக் கூறப்படும் பக்திநெறிக் கதைகளுளொன்று வேடுவர் கண்ணப்பரின் கதை.
வேட்டையாடிய விலங்கின் புலாலை முதலில் தான் சுவைத்துப் பார்த்து, பின் சுவைமிகு துண்டுகளை மட்டும் படையலாக சிவலிங்க ஆவுடையிற் மீது பரப்பியபிறகு எஞ்சியத் துண்டுகளைக் கொண்டு தன் பசியாற்றுவான் கண்ணப்பன். பசுங் நெய்பூசி, மணமிகு பூக்களோடு வில்வம் தூவி, தூயாடைக் கட்டி, எங்குங் மணங்கமழும் வண்ணம் வாசனை திரவியமிட்டு, நேரந் தவறாமற் பூசை செய்பவராக சிவனுக்கேத் தன்னை யர்பணித்தக் கொண்டவராக திகழ்ந்தார் பூசர்.
சாத்திரங் கற்ற பூசரும், வேடுவரும் அடிப்படையிற் இருவேறு துருவங்களையாயினுங் தத்தம் பக்தியில் மெய்யன்புக் கொண்டவர்கள். மூன்றுகால பூசைகாணுஞ் சிவலிங்கத்திற் இரத்த நெடி கமகமக்க மாமிசத்துண்டுகள் வி்ல்வத்துடனிணைந்து விரவிக் கிடப்பதைக் கண்ட பூசருக்கும், செய்வதறியாமற் செய்யுங் கண்ணப்பனுக்கும் இடையே பக்திப் போரே மூண்டது. பக்திப்போர் முடிவுக்கு வர அருளுள்ளங் கொண்ட சிவனார், பூசரின் கனவிற் தோன்றி, இன்றிரவு தான் கொழுவிட்டிற்கும் யிடத்தினருகே யொருமரத்தின் மறவிலிருந்து நடப்பனக் கண்டு மனந்தெளிவாயென வாய்மொழிந்தார்.
சிவனார் திருக்கண்ணிற் குருதி தென்பட்டமாத்திரமே, சிவன் கண்ணில் புண், கண்டுங் காணாமற் யிருக்கலாகுமோ யெனக் கூறி, அம்பின் கூர்முனையாற் தன்கண்ணைக் குற்றிப் பெயர்த்தெடுத்து புண்கண்ணில் பொருத்தினான் கண்ணப்பன். உனக்கின்றி எனக்கேன் யிருக்கண் யென்று மொழிந்தான். மறைந்திருந்த பூசரோ கண்டது கனவோ நனவோயென யறியாமற் திகைத்து நின்றார். இடக்கண்ணி்ற் நிற்கவே வலக்கண்ணி்ற் வழியாரம்பித்தது குருதி. சற்றுஞ் சிந்தியாது வலக்காலை புண்கண்ணிற் மிதியவே, அம்பினாற் வலக்கண்ணேப் பெயர்க்க துணியவே, சிவனார் கண்ணப்பனைத் தடுத்தருளினார்.
எச்சிலிட்ட புலால் படைத்தல், செருப்பணிக் காலால் மீதித்தல் முதலியன தீச்செயலையாயினுந் தன்னிரு கண்ணையும் பெயர்த்தெடுத்து உறுப்புதானம் செய்திட்ட, இருப்பதனை யிழக்க முனைந்திட்ட துணிவே மெய்பக்தி யென ஏற்றுக்கொண்டு கண்ணப்பரை ஆட்கொண்டுருளினார் சிவனார்.
தொடரும் .....
By
P Renjith Kumar
Monday, October 4, 2010
Krishna - History or Myth - Part 1
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Introduction
This series explains that the modern science and technology proves that Mahabharatha is an history and the existance of Krishna.
To be continued...
By
P Renjith Kumar
Introduction
This series explains that the modern science and technology proves that Mahabharatha is an history and the existance of Krishna.
To be continued...
By
P Renjith Kumar
Wednesday, September 29, 2010
Sunday, September 26, 2010
Rameswaram - History - Part 5
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Rameswaram History- Part 5 - Conclusion
Concluded.
Regards
P Renjith Kumar.
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Rameswaram History- Part 5 - Conclusion
Concluded.
Regards
P Renjith Kumar.
.
Rameswaram - History - Part 1
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This series explain the history of Holy place 'RAMESHWARAM'.
To be continued..
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This series explain the history of Holy place 'RAMESHWARAM'.
To be continued..
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Friday, September 24, 2010
The false Aryan Invasion Theory - Conclusion
Thanks: Stephen-knapp
Conclusion
Hope you have read the 8 part of this article and watched the videos for more proff. Now you should be clear, so let us see the conclusion.
This chapter provides evidence of the real origination of the Vedic Aryans. It also makes it clear that it is to the East, specifically the area of India, where the origins of advanced civilization and the essence of religion and spiritual philosophy can be traced. From there, the Aryan influence had spread to many other regions and can still be recognized in numerous cultures. Only a few open-minded people who look at the whole picture of this kind of religious development will understand the inherent unity the world and its history contains. Such unity is disturbed only by mankind’s immature, dogmatic, and self-centered feelings for regional and cultural superiority. We have seen this in the propaganda that was effectively used by the Nazis and is presently used by neo-Nazis and white supremacist groups who now employ the modern myth that the original location of the Aryan race was in northern Europe. Thus, they imply that members of this race are superior over all other races in physique, language, mental capabilities, and culture. This myth must be seen for what it is because there is no doubt that the real Aryan people originated and spread from the region of India and the Indus Valley, not Europe.
As N. S. Rajaram so nicely explains in Vedic Aryans and The Origins of Civilization (pp. 247-8), “To conclude: on the basis of archeology, satellite photography, metallurgy and ancient mathematics, it is now clear that there existed a great civilization--a mainly spiritual civilization perhaps--before the rise of Egypt, Sumeria and the Indus Valley. The heartland of this ancient world was the region from the Indus to the Ganga--the land of the Vedic Aryans.
“This conclusion, stemming from scientific findings of the past three decades, demolishes the theory that nomadic Aryans from Central Asia swooped down on the plains of India in the second millennium BCE and established their civilization and composed the Rig-veda.
The picture presented by science therefore is far removed from the one found in history books that place the ‘Cradle of Civilization’ in the river valleys of Mesopotamia. Modern science and ancient records provide us also a clue to a long standing historical puzzle: why since time immemorial, people from India and Sri Lanka, to England and Ireland have spoken languages clearly related to one another, and possess mythologies and beliefs that are so strikingly similar.
“The simple answer is: they were part of a great civilization that flourished before the rise of Egypt, Sumeria and the Indus Valley. This was a civilization before the dawn of civilizations.”
May I also say that this corroborates the history as we find it in the Vedic literature, especially the Rig-veda and the Puranas. It therefore helps prove the authenticity of the Vedic culture and our premise that it was the original ancient civilization, a spiritual society, using the knowledge as had been given by God since the time of creation, and established further by the sages that followed.
According to a recent racial study (The History and Geography of Human Genes), it has been confirmed that all people of Europe, the Middle East, and India belong to a single Caucasian type race. This means that they had to have come from the same source. Thus, we are all descendants of this great Vedic culture, the center of which is India. As more evidence comes forth, it will only prove how the testimony of the Rig-veda and the Puranas is confirmed, and will point to the area of northern India as the original homeland of the Vedic Aryans.
The point of all this is that even if Muslims, Christians, Jews, Buddhists, Hindus, etc., all keep their own ideology, legends, and traditions, we should realize that all of these legends and conceptions of God and forms of worship ultimately refer to the same Supreme God and lesser demigods, although they may be called by different names according to present day variations in region and culture. In other words, all these doctrines and faiths are simply outgrowths of the original religion and worship of the one Supreme Deity that spread throughout the world many thousands of years ago from the same basic source, and which is now expressed through the many various cultural differences in the world.
Therefore, no matter what religion we may consider ourselves, we are all a part of the same family. We are merely another branch of the same tree which can be traced to the original pre-historic roots of spiritual thought that are found in the Vedic culture, the oldest and most developed philosophical and spiritual tradition in the world.
Hope you should be proud of INDIA and its real heritage and culture, The country which is mother of all civilizations.
JAI HIND.
Cheers
P Renjith Kumar
Conclusion
Hope you have read the 8 part of this article and watched the videos for more proff. Now you should be clear, so let us see the conclusion.
This chapter provides evidence of the real origination of the Vedic Aryans. It also makes it clear that it is to the East, specifically the area of India, where the origins of advanced civilization and the essence of religion and spiritual philosophy can be traced. From there, the Aryan influence had spread to many other regions and can still be recognized in numerous cultures. Only a few open-minded people who look at the whole picture of this kind of religious development will understand the inherent unity the world and its history contains. Such unity is disturbed only by mankind’s immature, dogmatic, and self-centered feelings for regional and cultural superiority. We have seen this in the propaganda that was effectively used by the Nazis and is presently used by neo-Nazis and white supremacist groups who now employ the modern myth that the original location of the Aryan race was in northern Europe. Thus, they imply that members of this race are superior over all other races in physique, language, mental capabilities, and culture. This myth must be seen for what it is because there is no doubt that the real Aryan people originated and spread from the region of India and the Indus Valley, not Europe.
As N. S. Rajaram so nicely explains in Vedic Aryans and The Origins of Civilization (pp. 247-8), “To conclude: on the basis of archeology, satellite photography, metallurgy and ancient mathematics, it is now clear that there existed a great civilization--a mainly spiritual civilization perhaps--before the rise of Egypt, Sumeria and the Indus Valley. The heartland of this ancient world was the region from the Indus to the Ganga--the land of the Vedic Aryans.
“This conclusion, stemming from scientific findings of the past three decades, demolishes the theory that nomadic Aryans from Central Asia swooped down on the plains of India in the second millennium BCE and established their civilization and composed the Rig-veda.
The picture presented by science therefore is far removed from the one found in history books that place the ‘Cradle of Civilization’ in the river valleys of Mesopotamia. Modern science and ancient records provide us also a clue to a long standing historical puzzle: why since time immemorial, people from India and Sri Lanka, to England and Ireland have spoken languages clearly related to one another, and possess mythologies and beliefs that are so strikingly similar.
“The simple answer is: they were part of a great civilization that flourished before the rise of Egypt, Sumeria and the Indus Valley. This was a civilization before the dawn of civilizations.”
May I also say that this corroborates the history as we find it in the Vedic literature, especially the Rig-veda and the Puranas. It therefore helps prove the authenticity of the Vedic culture and our premise that it was the original ancient civilization, a spiritual society, using the knowledge as had been given by God since the time of creation, and established further by the sages that followed.
According to a recent racial study (The History and Geography of Human Genes), it has been confirmed that all people of Europe, the Middle East, and India belong to a single Caucasian type race. This means that they had to have come from the same source. Thus, we are all descendants of this great Vedic culture, the center of which is India. As more evidence comes forth, it will only prove how the testimony of the Rig-veda and the Puranas is confirmed, and will point to the area of northern India as the original homeland of the Vedic Aryans.
The point of all this is that even if Muslims, Christians, Jews, Buddhists, Hindus, etc., all keep their own ideology, legends, and traditions, we should realize that all of these legends and conceptions of God and forms of worship ultimately refer to the same Supreme God and lesser demigods, although they may be called by different names according to present day variations in region and culture. In other words, all these doctrines and faiths are simply outgrowths of the original religion and worship of the one Supreme Deity that spread throughout the world many thousands of years ago from the same basic source, and which is now expressed through the many various cultural differences in the world.
Therefore, no matter what religion we may consider ourselves, we are all a part of the same family. We are merely another branch of the same tree which can be traced to the original pre-historic roots of spiritual thought that are found in the Vedic culture, the oldest and most developed philosophical and spiritual tradition in the world.
Hope you should be proud of INDIA and its real heritage and culture, The country which is mother of all civilizations.
JAI HIND.
Cheers
P Renjith Kumar
Wednesday, September 22, 2010
The Scientific Verification of Vedic Knowledge - 3
.
Part 3, Vedic Cosmology , Science and Technology, Mettalurgy..
Concluded ..
Part 3, Vedic Cosmology , Science and Technology, Mettalurgy..
Concluded ..
The Scientific Verification of Vedic Knowledge - 2
.
The Aryan theory proved to be a false one. Satellite picture proff.
To be continued...
The Aryan theory proved to be a false one. Satellite picture proff.
To be continued...
The Scientific Verification of Vedic Knowledge - 1
.
Before concluding that the Aryan Invasion theory is false one, you can check this, so that you will get more
understanding.
To be continued.
Before concluding that the Aryan Invasion theory is false one, you can check this, so that you will get more
understanding.
To be continued.
The false Aryan Invasion Theory - 8
Thanks: Stephen-Knapp
THE CHRONOLOGY OF EVENTS IN THE SPREAD OF VEDIC CULTURE
Now I will piece together the basic chronological order of the spread of Vedic culture from India. According to the Vedic tradition, the original spiritual and Vedic knowledge was given to mankind by God at the beginning of creation. Thus, there would have been a highly advanced Vedic and spiritual civilization in the world. However, through various earth changes, such as ice ages, earthquakes, droughts, etc., the structure of the global cultures changed. Some of these events, such as the great flood, are recorded by most cultures throughout the world.
Many scholars feel that the global deluge happened around 13,000 years ago. Some think that it could have been a meteorite impact that triggered the end of the Ice Age and caused a giant meltdown that produced the water that flooded the planet. Much land disappeared, and the global flood swept away most of the world’s population. Great lakes were formed, all lowlands disappeared, and lands like Egypt became moist with water. This means that the advanced civilization that had once populated the earth was now gone, and would be replaced by the survivors. It was the mariners, such as the Vedic Manu and his family, who survived the flood and colonized other parts of the world.
Further information of the last ice age and global deluge is briefly explained by Dr. Venu Gopalacharya. In a personal letter to me (July 22, 1998), he explained that, “There are eighteen Puranas and sub-Puranas in Sanskrit. According to them, only those who settled on the high mountains of Central Asia and around the Caspian Sea, after the end of the fourth ice age, survived from the glaciers and deluge. During the period from the end of the fourth ice age and the great deluge, there were 12 great wars for the mastery over the globe. They divided the global regions into two parts.
The worshipers of the beneficial forces of nature, or Devas, settled from the Caspian Sea to the eastern ocean,
The worshipers of the evil forces of nature occupied the land to the west of the Caspian Sea. These became known as the Assyrians (Asuras), Daityas (Dutch), Daiteyas (Deutch or German), Danavas (Danes), and Danutusahs (Celts). Some of them migrated to the American continent.
The Mayans, Toltecs, and the rulers of Palanque (Patalalanke), are considered to be the Asuras who migrated to the Patala (land below), or the land of immortals, Amaraka. [This is the original Sanskrit from which the name of America is derived. Mara in Sanskrit means death, amara means no death or beyond it.] In the deluge, most of these lands were submerged. Noah (Manu) and his subjects became known as Manavas, ruled by the monarchs of the globe. They were successors of his [Manu’s] nine sons and one daughter.”
Dr. Venu Gopalacharya continues this line of thought in his book, World-Wide Hindu Culture and Vaishnava Bhakti (pages 117-18). He explains further how this Vedic culture continued to spread after the great deluge. It was under the leadership of the Solar dynasty princes that a branch of Indians marched west of the Indus River and occupied the area of Abyssinia and its surrounding regions around the rivers Nile, Gambia, and Senagal. The names of Abyssinia and Ethiopia are derived from words that mean colonies of the people of the Sindhu and the Aditya or Solar dynasty. You can recognize many names of places in and around Ethiopia that are derived from the original Sanskrit. So after the great deluge, Vaivasvata Manu’s nine sons [some references say ten sons] were ruling over the various parts of the globe. They and their successors were very concerned about establishing the Vedic principles of Sanatana-dharma, the uplifting way of life for regaining and maintaining one’s spiritual identity and connection with the Supreme. This was the essence of Vaivasvata Manu’s teachings. This was especially taught and strictly followed by the great rulers of the Solar dynasty who governed from Ayodhya. These principles included the practice of truth, nonviolence, celibacy, cleanliness, non-covetousness, firmness of mind, peace, righteousness, and self-control as exemplified by Lord Sri Rama and His ancestors like Sagara, Ambarisha, Dilipa, Raghu, and Dasaratha. This is explained in Kalidasa’s Raghuvamsha as well as other Puranas and Itihasas. This standard became more popular with the ancient Indians than people in other parts of the world, and, thus, India became the center of this Vedic way of life since time immemorial.
The unfortunate thing is that many of the most ancient records, in which we may very well have been able to find more exact information about this sort of early history, were destroyed by the revolutionary fanatics at places like Alexandria, Pusa, Takshashila, and others in Central Asia, and Central and South America. They did so while declaring that such knowledge and records were unnecessary if they contained what was already in their own religious books, but should be destroyed if they contained anything different. This is why the mythologies of Egypt, Babylonia, the Jews, the Old Testament, and the holy Koran contain only brief accounts of the pre-historical facts beyond 2500 years ago, unlike those histories that hold much greater detail as found in the ancient Vedic and Puranic literature.
In any case, we can begin to see that the Vedic Aryans had been living in the region of India since the last deluge, from about 13,000 to 10,000 B.C. Thus, there could not have been any pre-Aryan civilization in this area that had been conquered by so-called “invading Aryans” in 1500 B.C.
Using the many types of evidence previously provided in this chapter, it is clear that the height of the Vedic Age was certainly long before 3100 B.C., even as early as 4000 to 5000 B.C. as some scholars feel. Bal Gangadhar Tilak estimates that the Vedas were in existence as early as 6000 B.C., based on historical data, while others say it was as far back as 7000-8000 B.C. Since the Vedic culture during this time was practicing an oral tradition, and the literature had still not been put into written form, the basic hymns of the Rig-veda, and even the Atharva-veda and others, could have been in existence for many thousands of years. These Vedas were used in everyday life for society’s philosophy, worship, and rituals. Therefore, they were a highly sophisticated product of a greatly developed society, and must date back to the remotest antiquity. Or, as the tradition itself explains, the essence of Vedic knowledge had been given to humanity by God at the time of the universal creation and has always been in existence.
By 3700, all of the principal books of the Rig-veda were in place and known. Of course, this was still an oral tradition and additional books could still have been added. One point in this regard is that the father of the great Bishma was Shantanu whose brother, Devapi, is credited with several hymns of the Rig-veda. This could not have been much earlier than 3200 B.C. since Bishma played a prominent role in the Mahabharata War at Kuruksetra, which is calculated to have been around 3137 B.C. Further calculations can be accorded with the dynastic list as found in the Adi Parva of the Mahabharata. With the help of the list, from 3100 B.C. we get nearly an additional 630 years or longer going back to Sudas and the Battle of the Ten Kings, as described in the Rig-veda. This takes us back to about 3730 B.C. Therefore, the height of the Vedic Age can be dated no later than 3700 B.C.
From the Vedic literature, we can also see that the Sarasvati River had to have been at its prime around 4000 to 5000 B.C. or earlier. This is when it was recorded in the Rig and Atharva-vedas. This was also when the Vedic culture was spreading throughout the world, either because of reasons of trade, migration, or because some of the degenerated tribes were driven out of the Indian region. Some of the first tribes to have left India may include the Prithu-Parthavas (who later became the Parthians), the Druhyus (who became the Druids), the Alinas (Hellenes or ancient Greeks), the Simyus (Sirmios or ancient Albanians), the Cinas (Chinese), and others. This could have been around 4500 B.C., as explained by N. S. Rajaram in The Vedic Aryans and the Origins of Civilization (p. 210). These were some of the earliest of Aryans who created the most ancient form of Indo-European society. They took with them their Vedic customs, language, rituals, etc., all of which gradually changed with time due to their lack of seriously following the Vedic traditions, or because of their loss of close contact with the orthodox homeland. This would certainly help explain the many similarities in languages and culture that we find today between numerous regions of the world, many of which we will explain later in this book.
During the fourth millennium, near 3800 B.C., North India had plenty of water, with such great rivers as the Indus to the north, the Ganga to the east, and the central Sarasvati-Drishadvati river system, which was fed by the Sutlej and the Yamuna. The great Thar desert did not yet create a division between North India and the western areas. So it was all one cultural entity. Thus, the central Vedic society covered a much wider area and had greater influence than the mere country of India today.
However, before the time of the Mahabharata War, the Yamuna had changed its course and was no longer flowing into the Sarasvati, but emptied into the Ganga. By the time of the Mahabharata, around 3100 B.C., the Sarasvati is described in relation to Balarama’s pilgrimage (Shalya Parva, 36-55) as still being significant in its holiness, but from its origin it flowed only for a forty-day journey by horse into the desert where it disappeared. All that was left were the holy places that used to be on its banks (as also mentioned in 3.80.84; 3.88.2; & 9.34.15-8). The Mahabharata also describes the geographical location of the river, saying that it flows near Kurukshetra (3.81.125). Similar information along with the place where the Sarasvati disappears, Vinasana, is found in the Manu-samhita (2.21). Gradually, the desert expanded and the people of the western region continued to migrate farther west, losing touch with their Vedic roots. This is what helped further the development of the Sumerian and Egyptian communities.
The next major time period of 3100 B.C. or earlier not only marks the era of the Mahabharata War, the disappearance of Lord Krishna, and the beginning of the Kali-yuga, but it also marks the beginning of the end of the Vedic Age.
The war at Kurukshetra was the beginning of the breakdown of the Vedic culture and its global contacts. It is also the time when the remaining major portions of the Vedic literature were compiled, which was accomplished by Srila Vyasadeva, for which He had appeared in this world. And since there were no Aryan invasions coming into India or the Indus Sarasvati region, as we have already established, then this is also the time when the Harappan civilization began to form, or reach its prime if it was already in existence. Furthermore, this was also the time of the first and second dynasties of Egypt, which is corroborated by the fact that many scholars feel that the pyramids of Egypt were built at this time. Some scholars feel that the Step pyramid in Sakkara, 30 miles south of Giza, was built about 5,000 years ago (around 3000 B.C.), while others consider it dates back to 2650 B.C. This also suggests that the Sumerian civilization was entering its prime during this period as well. It was also when the Egyptians and Sumerians were depending on the mathematical systems and formulas of the Shulbasutras from India for their own architecture, altars, and town planning, as were the sites of the Harappan civilization.
From 3000 to 2000 B.C., as the people continued to spread out from India to the west, there was still much contact between India and such areas as Egypt, Sumeria, Mesopotamia, and others. However, the great 300 year drought in the area created intense difficulties for all of these civilizations. Many agree that the Harappan civilization ended around 2500-2200 B.C. This 300 year drought, not any invaders, caused the beginning of the end of the Harappan sites, as well as that of the Akkadian society. The ancient Egyptian civilization also could have met its end because of this drought, leaving us only with the remnants of its monuments and writings that we are still trying to fully understand today. Its people probably migrated in the search for better resources. Furthermore, 3000 to 2500 B.C. is also the period, according to British archeological estimates, that is believed to be when the Druids and their priests arrived in Britain. However, the English Druids claim their origin is from the east from as far back as 3900 B.C., which follows more closely to the Vedic version.
By 2000 B.C. the Sutlej had also changed its course and flowed into the Indus, while the desert relentlessly grew. This left the Sarasvati with few resources to continue being the great river it once was. Near 1900 B.C., the Sarasvati River finally ceased to flow altogether and completely dried up, contributing to the disbanding of the people of northwestern India to other places, and making the Gangetic region the most important for the remaining Vedic society. Once the Sarasvati disappeared, the Ganga replaced it as the holiest of rivers.
After 2000 B.C. was a time of much migration of the Indian Aryans into West Asia, Mesopotamia, Iran, and further. There was the founding of the Kassites, Hittites, and Mittani, along with the Celts, Scythians, etc., who all participated in their own migrations.
The reason why the populace of Europe gradually forgot their connection with India was because contacts between India were reduced to the Greeks and Romans. Then when Alexander and the Greeks invaded India, contacts were reduced to almost nothing for centuries. Thereafter, the Romans became Christians, forcing the rest of Europe to follow. This left the Arabs as the primary traders between India and Europe, until the wars developed between the Christians and the growing Muslims. Once the Muslims captured Constantinople in Turkey, they controlled all trade routes between Europe and India, and forced Europeans to find a sea route to India. This lead to the “discovery” of America, Australia, and parts of Africa.
Later, as the trade routes with India were opened, missionaries, new invaders, and so-called scholars became the new conquerors. With them also came the new versions of history brought about to diminish the real heritage and legacy of India.
To be continued with conclusion.
THE CHRONOLOGY OF EVENTS IN THE SPREAD OF VEDIC CULTURE
Now I will piece together the basic chronological order of the spread of Vedic culture from India. According to the Vedic tradition, the original spiritual and Vedic knowledge was given to mankind by God at the beginning of creation. Thus, there would have been a highly advanced Vedic and spiritual civilization in the world. However, through various earth changes, such as ice ages, earthquakes, droughts, etc., the structure of the global cultures changed. Some of these events, such as the great flood, are recorded by most cultures throughout the world.
Many scholars feel that the global deluge happened around 13,000 years ago. Some think that it could have been a meteorite impact that triggered the end of the Ice Age and caused a giant meltdown that produced the water that flooded the planet. Much land disappeared, and the global flood swept away most of the world’s population. Great lakes were formed, all lowlands disappeared, and lands like Egypt became moist with water. This means that the advanced civilization that had once populated the earth was now gone, and would be replaced by the survivors. It was the mariners, such as the Vedic Manu and his family, who survived the flood and colonized other parts of the world.
Further information of the last ice age and global deluge is briefly explained by Dr. Venu Gopalacharya. In a personal letter to me (July 22, 1998), he explained that, “There are eighteen Puranas and sub-Puranas in Sanskrit. According to them, only those who settled on the high mountains of Central Asia and around the Caspian Sea, after the end of the fourth ice age, survived from the glaciers and deluge. During the period from the end of the fourth ice age and the great deluge, there were 12 great wars for the mastery over the globe. They divided the global regions into two parts.
The worshipers of the beneficial forces of nature, or Devas, settled from the Caspian Sea to the eastern ocean,
The worshipers of the evil forces of nature occupied the land to the west of the Caspian Sea. These became known as the Assyrians (Asuras), Daityas (Dutch), Daiteyas (Deutch or German), Danavas (Danes), and Danutusahs (Celts). Some of them migrated to the American continent.
The Mayans, Toltecs, and the rulers of Palanque (Patalalanke), are considered to be the Asuras who migrated to the Patala (land below), or the land of immortals, Amaraka. [This is the original Sanskrit from which the name of America is derived. Mara in Sanskrit means death, amara means no death or beyond it.] In the deluge, most of these lands were submerged. Noah (Manu) and his subjects became known as Manavas, ruled by the monarchs of the globe. They were successors of his [Manu’s] nine sons and one daughter.”
Dr. Venu Gopalacharya continues this line of thought in his book, World-Wide Hindu Culture and Vaishnava Bhakti (pages 117-18). He explains further how this Vedic culture continued to spread after the great deluge. It was under the leadership of the Solar dynasty princes that a branch of Indians marched west of the Indus River and occupied the area of Abyssinia and its surrounding regions around the rivers Nile, Gambia, and Senagal. The names of Abyssinia and Ethiopia are derived from words that mean colonies of the people of the Sindhu and the Aditya or Solar dynasty. You can recognize many names of places in and around Ethiopia that are derived from the original Sanskrit. So after the great deluge, Vaivasvata Manu’s nine sons [some references say ten sons] were ruling over the various parts of the globe. They and their successors were very concerned about establishing the Vedic principles of Sanatana-dharma, the uplifting way of life for regaining and maintaining one’s spiritual identity and connection with the Supreme. This was the essence of Vaivasvata Manu’s teachings. This was especially taught and strictly followed by the great rulers of the Solar dynasty who governed from Ayodhya. These principles included the practice of truth, nonviolence, celibacy, cleanliness, non-covetousness, firmness of mind, peace, righteousness, and self-control as exemplified by Lord Sri Rama and His ancestors like Sagara, Ambarisha, Dilipa, Raghu, and Dasaratha. This is explained in Kalidasa’s Raghuvamsha as well as other Puranas and Itihasas. This standard became more popular with the ancient Indians than people in other parts of the world, and, thus, India became the center of this Vedic way of life since time immemorial.
The unfortunate thing is that many of the most ancient records, in which we may very well have been able to find more exact information about this sort of early history, were destroyed by the revolutionary fanatics at places like Alexandria, Pusa, Takshashila, and others in Central Asia, and Central and South America. They did so while declaring that such knowledge and records were unnecessary if they contained what was already in their own religious books, but should be destroyed if they contained anything different. This is why the mythologies of Egypt, Babylonia, the Jews, the Old Testament, and the holy Koran contain only brief accounts of the pre-historical facts beyond 2500 years ago, unlike those histories that hold much greater detail as found in the ancient Vedic and Puranic literature.
In any case, we can begin to see that the Vedic Aryans had been living in the region of India since the last deluge, from about 13,000 to 10,000 B.C. Thus, there could not have been any pre-Aryan civilization in this area that had been conquered by so-called “invading Aryans” in 1500 B.C.
Using the many types of evidence previously provided in this chapter, it is clear that the height of the Vedic Age was certainly long before 3100 B.C., even as early as 4000 to 5000 B.C. as some scholars feel. Bal Gangadhar Tilak estimates that the Vedas were in existence as early as 6000 B.C., based on historical data, while others say it was as far back as 7000-8000 B.C. Since the Vedic culture during this time was practicing an oral tradition, and the literature had still not been put into written form, the basic hymns of the Rig-veda, and even the Atharva-veda and others, could have been in existence for many thousands of years. These Vedas were used in everyday life for society’s philosophy, worship, and rituals. Therefore, they were a highly sophisticated product of a greatly developed society, and must date back to the remotest antiquity. Or, as the tradition itself explains, the essence of Vedic knowledge had been given to humanity by God at the time of the universal creation and has always been in existence.
By 3700, all of the principal books of the Rig-veda were in place and known. Of course, this was still an oral tradition and additional books could still have been added. One point in this regard is that the father of the great Bishma was Shantanu whose brother, Devapi, is credited with several hymns of the Rig-veda. This could not have been much earlier than 3200 B.C. since Bishma played a prominent role in the Mahabharata War at Kuruksetra, which is calculated to have been around 3137 B.C. Further calculations can be accorded with the dynastic list as found in the Adi Parva of the Mahabharata. With the help of the list, from 3100 B.C. we get nearly an additional 630 years or longer going back to Sudas and the Battle of the Ten Kings, as described in the Rig-veda. This takes us back to about 3730 B.C. Therefore, the height of the Vedic Age can be dated no later than 3700 B.C.
From the Vedic literature, we can also see that the Sarasvati River had to have been at its prime around 4000 to 5000 B.C. or earlier. This is when it was recorded in the Rig and Atharva-vedas. This was also when the Vedic culture was spreading throughout the world, either because of reasons of trade, migration, or because some of the degenerated tribes were driven out of the Indian region. Some of the first tribes to have left India may include the Prithu-Parthavas (who later became the Parthians), the Druhyus (who became the Druids), the Alinas (Hellenes or ancient Greeks), the Simyus (Sirmios or ancient Albanians), the Cinas (Chinese), and others. This could have been around 4500 B.C., as explained by N. S. Rajaram in The Vedic Aryans and the Origins of Civilization (p. 210). These were some of the earliest of Aryans who created the most ancient form of Indo-European society. They took with them their Vedic customs, language, rituals, etc., all of which gradually changed with time due to their lack of seriously following the Vedic traditions, or because of their loss of close contact with the orthodox homeland. This would certainly help explain the many similarities in languages and culture that we find today between numerous regions of the world, many of which we will explain later in this book.
During the fourth millennium, near 3800 B.C., North India had plenty of water, with such great rivers as the Indus to the north, the Ganga to the east, and the central Sarasvati-Drishadvati river system, which was fed by the Sutlej and the Yamuna. The great Thar desert did not yet create a division between North India and the western areas. So it was all one cultural entity. Thus, the central Vedic society covered a much wider area and had greater influence than the mere country of India today.
However, before the time of the Mahabharata War, the Yamuna had changed its course and was no longer flowing into the Sarasvati, but emptied into the Ganga. By the time of the Mahabharata, around 3100 B.C., the Sarasvati is described in relation to Balarama’s pilgrimage (Shalya Parva, 36-55) as still being significant in its holiness, but from its origin it flowed only for a forty-day journey by horse into the desert where it disappeared. All that was left were the holy places that used to be on its banks (as also mentioned in 3.80.84; 3.88.2; & 9.34.15-8). The Mahabharata also describes the geographical location of the river, saying that it flows near Kurukshetra (3.81.125). Similar information along with the place where the Sarasvati disappears, Vinasana, is found in the Manu-samhita (2.21). Gradually, the desert expanded and the people of the western region continued to migrate farther west, losing touch with their Vedic roots. This is what helped further the development of the Sumerian and Egyptian communities.
The next major time period of 3100 B.C. or earlier not only marks the era of the Mahabharata War, the disappearance of Lord Krishna, and the beginning of the Kali-yuga, but it also marks the beginning of the end of the Vedic Age.
The war at Kurukshetra was the beginning of the breakdown of the Vedic culture and its global contacts. It is also the time when the remaining major portions of the Vedic literature were compiled, which was accomplished by Srila Vyasadeva, for which He had appeared in this world. And since there were no Aryan invasions coming into India or the Indus Sarasvati region, as we have already established, then this is also the time when the Harappan civilization began to form, or reach its prime if it was already in existence. Furthermore, this was also the time of the first and second dynasties of Egypt, which is corroborated by the fact that many scholars feel that the pyramids of Egypt were built at this time. Some scholars feel that the Step pyramid in Sakkara, 30 miles south of Giza, was built about 5,000 years ago (around 3000 B.C.), while others consider it dates back to 2650 B.C. This also suggests that the Sumerian civilization was entering its prime during this period as well. It was also when the Egyptians and Sumerians were depending on the mathematical systems and formulas of the Shulbasutras from India for their own architecture, altars, and town planning, as were the sites of the Harappan civilization.
From 3000 to 2000 B.C., as the people continued to spread out from India to the west, there was still much contact between India and such areas as Egypt, Sumeria, Mesopotamia, and others. However, the great 300 year drought in the area created intense difficulties for all of these civilizations. Many agree that the Harappan civilization ended around 2500-2200 B.C. This 300 year drought, not any invaders, caused the beginning of the end of the Harappan sites, as well as that of the Akkadian society. The ancient Egyptian civilization also could have met its end because of this drought, leaving us only with the remnants of its monuments and writings that we are still trying to fully understand today. Its people probably migrated in the search for better resources. Furthermore, 3000 to 2500 B.C. is also the period, according to British archeological estimates, that is believed to be when the Druids and their priests arrived in Britain. However, the English Druids claim their origin is from the east from as far back as 3900 B.C., which follows more closely to the Vedic version.
By 2000 B.C. the Sutlej had also changed its course and flowed into the Indus, while the desert relentlessly grew. This left the Sarasvati with few resources to continue being the great river it once was. Near 1900 B.C., the Sarasvati River finally ceased to flow altogether and completely dried up, contributing to the disbanding of the people of northwestern India to other places, and making the Gangetic region the most important for the remaining Vedic society. Once the Sarasvati disappeared, the Ganga replaced it as the holiest of rivers.
After 2000 B.C. was a time of much migration of the Indian Aryans into West Asia, Mesopotamia, Iran, and further. There was the founding of the Kassites, Hittites, and Mittani, along with the Celts, Scythians, etc., who all participated in their own migrations.
The reason why the populace of Europe gradually forgot their connection with India was because contacts between India were reduced to the Greeks and Romans. Then when Alexander and the Greeks invaded India, contacts were reduced to almost nothing for centuries. Thereafter, the Romans became Christians, forcing the rest of Europe to follow. This left the Arabs as the primary traders between India and Europe, until the wars developed between the Christians and the growing Muslims. Once the Muslims captured Constantinople in Turkey, they controlled all trade routes between Europe and India, and forced Europeans to find a sea route to India. This lead to the “discovery” of America, Australia, and parts of Africa.
Later, as the trade routes with India were opened, missionaries, new invaders, and so-called scholars became the new conquerors. With them also came the new versions of history brought about to diminish the real heritage and legacy of India.
To be continued with conclusion.
Tuesday, September 21, 2010
The false Aryan Invasion Theory - 7
Thanks: Stephen-Knapp
THE VEDIC EXPLANATION OF THE ORIGINAL ARYANS AND HOW THEIR INFLUENCE SPREAD THROUGHOUT THE WORLD
How the Aryan name was given to those who are said to have invaded the Indus region is regarded as uncertain, and, as I have shown, whether there really was any invasion is no longer a legitimate consideration. Nonetheless, the term aryan has been applied to those people who occupied the plains between the Caspian and Black Seas. The hypothesis is that they began to migrate around the beginning of the second millennium B.C. Some went north and northwest, some went westward settling in parts of the Middle East, while others traveled to India through the Indus Valley. Those that are said to have come into India were the “invading Aryans.”
The Vedic literature establishes a different scenario. They present evidence that ancient, pre-historical India covered a much broader area, and that the real Aryans were not invaders from the north into the Indus region, but were the original residents who were descendants of Vedic society that had spread over the world from the area of India. Let us remember that the term aryan has been confused with meaning light or light complexion. However, Aryan refers to Arya, or a clear consciousness toward God, not white or white people. In the Vedic sutras, the word aryan is used to refer to those who are spiritually oriented and of noble character. The Sanskrit word aryan is linguistically related to the word harijana (pronounced hariyana), meaning one related to God, Hari. Therefore, the real meaning of the name aryan refers to those people related to the spiritual Vedic culture. It has little to do with those immigrants that some researchers have speculated to be the so-called “invading Aryans.” Aryan refers to those who practice the Vedic teachings and does not mean a particular race of people. Therefore, anyone can be an Aryan by following the clear, light, Vedic philosophy, while those who do not follow it are non-Aryan. Thus, the name Aryan, as is generally accepted today, has been misapplied to a group of people who are said to have migrated from the north into India.
Some call these people Sumerians, but L. A. Waddell, even though he uses the name, explains that the name Sumerian does not exist as an ethnic title and was fabricated by the modern Assyriologists and used to label the Aryan people. And Dr. Hall, in his book Ancient History of the Near East, says that there is an anthropological resemblance between the Dravidians of India and the Sumerians of Mesopotamia, which suggests that the group of people called the Sumerians actually were of Indian descendants. With this information in mind, it is clear that the real Aryans were the Vedic followers who were already existing throughout India and to the north beyond the Indus region.
To help understand how the Aryan influence spread through the world, L. A. Waddell explains that the Aryans established the pre-historic trade routes over land and sea from at least the beginning of the third millennium B.C., if not much earlier. Wherever the Aryans went, whether in Egypt, France, England, or elsewhere, they imposed their authority and culture, much to the betterment of the previous culture of the area. They brought together scattered tribes and clans into national unity that became increasingly bright in their systems of social organization, trade, and art. In seeking new sources of metal, such as tin, copper, gold, and lead, the Aryans established ports and colonies among the local tribes that later developed into separate nations which took many of their traditions and cultural traits from the ruling Aryans. Of course, as trade with the Aryans diminished, especially after the Mahabharata War in India, variations in the legends and cultures became prominent. This accounts for the many similarities between the different ancient civilizations of the world, as well as those resemblances that still exist today.
Another consideration is that since the Aryans were centralized in the Gangetic plains and the Himalayan mountains, from there they could have spread east along the Brahmaputra River and over the plain of Tibet. The Chinese, in the form of the Cina tribe, also are likely to have originated here since they have the legend of the sacred mountain in the west with four rivers. The ancient Puranas explain that Manu and his sons ruled over the area, over as many lands north of Mount Meru and Kailas as south. Other Aryans could have easily gone down the Sarasvati and Sarayu into north India. Others went from the Indus into Kashmir and Afghanistan, and into Central Asia. Others went into the areas of Gujarat and Sind, and over through Persia and the Gulf region. This is how the Sumerian civilization was founded, along with Babylonia. From there they went farther into Turkey and Europe.
After spreading throughout South India, they continued down the Ganges by sea east into Malaysia and Indonesia, founding the ancient Vedic cultures there. By sea they continued to China, meeting the Aryans that were probably already there. From China and the orient, they sailed over the Pacific Ocean and finally reached and colonized the Americas. Plenty of evidence of this is presented in the following chapters.
We can see some of the affect of this spread out of India in regard to the term aryan. The name Harijana or Aryan evolved into Syriana or Syrians in Syria, and Hurrians in Hurri, and Arianna or Iranians in Iran. This shows that they were once part of Vedic society. A similar case is the name Parthians in Partha, another old country in Persia. Partha was the name of Krishna’s friend Arjuna, a Vedic Aryan, and means the son of King Prithu. So the name Parthian indicates those who are the descendants of King Prithu. Parthians also had a good relationship with the early Jews since the Jews used to buy grains from the Parthians. The Greeks referred to the Jews as Judeos, or Jah deos or Yadavas, meaning people of Ya or descendants of Yadu, one of the sons of Yayati. It is also regarded that the basis of the Kabbalah, the book of Jewish mystical concepts, as described in The Holy Kabbalah by Arthur Edward Waite, is linked with Kapila Muni, the Indian sage and incarnation of Krishna who established the analytical sankhya-yoga philosophy. Therefore, a connection between the early Jews and ancient Vedic culture is evident.
Another aspect of the connection between these various regions and the Vedic culture is explained in the Vedic literature. In the Rig-veda (10.63.1) Manu is the foremost of kings and seers. Manu and his family were survivors of the world flood, as mentioned in the Shatapatha Brahmana (1.8.1). Thus, a new beginning for the human race came from him, and all of humanity are descendants from Manu. The Atharva-veda (19.39.8) mentions where his ship descended in the Himalayas. One temple that signifies the location of where the ship of Manu first touched land after the flood is in Northern India in the hills of Manali. His important descendants are the Pauravas, Ayu, Nahusha, and Yayati. From Yayati came the five Vedic clans; the Purus, Anus, Druhyus, Turvashas, and Yadus. The Turvashas are related to India’s southeast, Bengal, Bihar, and Orissa, and are the ancestors of the Dravidians and the Yavanas. Yadu is related to the south or southwest, Gujarat and Rajasthan, from Mathura to Dwaraka and Somnath. The Anus are related to the north, to Punjab, as well as Bengal and Bihar. The Druhyus are related to the west and northwest, such as Gandhara and Afghanistan. Puru is connected with the central Yamuna/Ganges region. All but Puru were known for having intermittently fallen from the Vedic dharma, and various wars in the Puranas were with these groups.
As explained by Shrikant Talageri in his book, The Aryan Invasion Theory: A Reappraisal (pp. 304-5, 315, 367-368), from these descendants, the Purus were the Rigvedic people and developed Vedic culture in north central India and the Punjab along the Sarasvati (Rig-veda 7.96.2). The Anus of southern Kashmir along the Parushni or modern Ravi River (Rig-veda 7.18.13) spread over western Asia and developed the various Iranian cultures. The Druhyus northwest of the area of the Punjab and Kashmir spread into Europe and became the western Indo-Europeans, or the Druids and ancient Celts. A first group went northwest and developed the proto-Germanic dialect, and another group traveled farther south and developed the proto-Hellenic and Itallic-Celtic dialects. Other tribes included the Pramshus in western Bihar, and Ikshvakus of northern Uttar Pradesh.
Incidentally, according to legend, thousands of years ago Kashmir was a large lake surrounded by beautiful mountain peaks. It was here where the goddess Parvati stayed in her boat. One day she went to see Lord Shiva in the mountains. Then a great demon took possession of the lake. Kashyapa Muni, who was present at the time, called for the goddess to return. Together they chased the demon away and created an immense valley. It was called Kashyapa-Mira, and later shortened to Kashmir. This again shows the Vedic connection of this region.
Other tribes mentioned in the Vedic texts include the Kiratas, who are the mountain people of Tibet and Nepal, often considered impure for not practicing the Vedic dharma. The Vishnu Purana (4.3.18-21) also mentions the Shakas who are the Scythians of ancient Central Asia, the Pahlavas who are the Persians, and the Cinas who are the Chinese. They are all considered as fallen nobility or Kshatriyas who had been driven out of India during the reign of King Sagara.
To explain further, Yadu was the eldest of the five sons of Yayati. Yayati was a great emperor of the world and one of the original forefathers of those of Aryan and Indo-European heritage. Yayati divided his kingdom amongst his sons, who then started their own dynasties. Yayati had two wives, Devayani and Sharmistha. Yayati had two sons from Devayani: Yadu and Turvasu. Yadu was the originator of the Yadu dynasty called the Yadavas, later known as the Lunar Dynasty. From Turvasu came the Yavana or Turk dynasty. From Sharmistha, Yayati had three sons: Druhya, who started the Bhoja dynasty; Anu, who began the Mleccha or Greek dynasty; and Puru who started the Paurava dynasty, which is said to have settled along the Ravi River and later along the Sarasvati. Some say that this clan later went on to Egypt who became the Pharaohs and rulers of the area. These Aryan tribes, originating in India by King Yayati and mentioned in the Rig-veda and Vishnu and Bhagavat Puranas, spread all over the world.
The Yadava kingdom later became divided among the four sons of Bhima Satvata. From Vrishni, the youngest, descended Vasudeva, the father of Krishna and Balarama and their sister Pritha or Kunti. Kunti married the Yadava prince Pandu, whose descendants became the Pandavas. Kunti became the mother of Yudhisthira, Bhima, and Arjuna (Partha), the three elder Pandavas. The younger Pandavas were Nakula and Sahadeva, born from Pandu’s second wife Madri. After moving to the west coast of India, they lived at Dwaraka under the protection of Lord Krishna. Near the time of Krishna’s disappearance from earth, a fratricidal war broke out and most of the Pandavas were killed, who had grown to become a huge clan. Those that survived may have gone on to the Indus Valley where they joined or started another part of the advanced Vedic society. Others may have continued farther west into Egypt and some on to Europe, as previously explained.
This is further substantiated in the Mahabharata which mentions several provinces of southern Europe and Persia that were once connected with the Vedic culture. The Adi-parva (174.38) of the Mahabharata describes the province of Pulinda (Greece) as having been conquered by Bhimasena and Sahadeva, two of the Pandava brothers. Thus, the ancient Greeks were once a part of Bharata-varsa (India) and the Vedic civilization. But later the people gave up their affiliation with Vedic society and were, therefore, classified as Mlecchas. However, in the Vana-parva section of the Mahabharata it is predicted that this non-Vedic society would one day rule much of the world, including India. Alexander the Great conquered India for the Pulinda or Greek civilization in 326 B.C., fulfilling the prophecy.
The Sabha-parva and Bhisma-parva sections of the Mahabharata mention the province of Abhira, situated near what once was the Sarasvati River in ancient Sind. The Abhiras are said to have been warriors who had left India out of fear of Lord Parashurama and hid themselves in the Caucasion hills between the Black and Caspian Seas. Later, for a period of time, they were ruled by Maharaja Yudhisthira. However, the sage Markandaya predicted that these Abhiras, after they gave up their link with Vedic society, would one day rule India.
Another province mentioned in Mahabharata (Adi-parva 85.34) is that of the Yavanas (Turks) who were so named for being descendants of Maharaja Yavana (Turvasu), one of the sons of Maharaja Yayati, as previously explained. They also gave up Vedic culture and became Mlecchas. They fought in the battle of Kuruksetra against the Pandavas on behalf of Duryodhana and lost. However, it was predicted that they would one day return to conquer Bharata-varsa (India) and, indeed, this came to pass. Muhammad Ghori later attacked and conquered parts of India on behalf of Islam from the Abhira and Yavana or Turkish countries. Thus, we can see that these provinces in the area of Greece and Turkey (and the countries in between there and India) were once part of the Vedic civilization and had at one time not only political and cultural ties, but also ancestral connections.
This is the Vedic version, of the origin of Aryan civilization and how its influence spread in various degrees throughout the world.
To be continued...
THE VEDIC EXPLANATION OF THE ORIGINAL ARYANS AND HOW THEIR INFLUENCE SPREAD THROUGHOUT THE WORLD
How the Aryan name was given to those who are said to have invaded the Indus region is regarded as uncertain, and, as I have shown, whether there really was any invasion is no longer a legitimate consideration. Nonetheless, the term aryan has been applied to those people who occupied the plains between the Caspian and Black Seas. The hypothesis is that they began to migrate around the beginning of the second millennium B.C. Some went north and northwest, some went westward settling in parts of the Middle East, while others traveled to India through the Indus Valley. Those that are said to have come into India were the “invading Aryans.”
The Vedic literature establishes a different scenario. They present evidence that ancient, pre-historical India covered a much broader area, and that the real Aryans were not invaders from the north into the Indus region, but were the original residents who were descendants of Vedic society that had spread over the world from the area of India. Let us remember that the term aryan has been confused with meaning light or light complexion. However, Aryan refers to Arya, or a clear consciousness toward God, not white or white people. In the Vedic sutras, the word aryan is used to refer to those who are spiritually oriented and of noble character. The Sanskrit word aryan is linguistically related to the word harijana (pronounced hariyana), meaning one related to God, Hari. Therefore, the real meaning of the name aryan refers to those people related to the spiritual Vedic culture. It has little to do with those immigrants that some researchers have speculated to be the so-called “invading Aryans.” Aryan refers to those who practice the Vedic teachings and does not mean a particular race of people. Therefore, anyone can be an Aryan by following the clear, light, Vedic philosophy, while those who do not follow it are non-Aryan. Thus, the name Aryan, as is generally accepted today, has been misapplied to a group of people who are said to have migrated from the north into India.
Some call these people Sumerians, but L. A. Waddell, even though he uses the name, explains that the name Sumerian does not exist as an ethnic title and was fabricated by the modern Assyriologists and used to label the Aryan people. And Dr. Hall, in his book Ancient History of the Near East, says that there is an anthropological resemblance between the Dravidians of India and the Sumerians of Mesopotamia, which suggests that the group of people called the Sumerians actually were of Indian descendants. With this information in mind, it is clear that the real Aryans were the Vedic followers who were already existing throughout India and to the north beyond the Indus region.
To help understand how the Aryan influence spread through the world, L. A. Waddell explains that the Aryans established the pre-historic trade routes over land and sea from at least the beginning of the third millennium B.C., if not much earlier. Wherever the Aryans went, whether in Egypt, France, England, or elsewhere, they imposed their authority and culture, much to the betterment of the previous culture of the area. They brought together scattered tribes and clans into national unity that became increasingly bright in their systems of social organization, trade, and art. In seeking new sources of metal, such as tin, copper, gold, and lead, the Aryans established ports and colonies among the local tribes that later developed into separate nations which took many of their traditions and cultural traits from the ruling Aryans. Of course, as trade with the Aryans diminished, especially after the Mahabharata War in India, variations in the legends and cultures became prominent. This accounts for the many similarities between the different ancient civilizations of the world, as well as those resemblances that still exist today.
Another consideration is that since the Aryans were centralized in the Gangetic plains and the Himalayan mountains, from there they could have spread east along the Brahmaputra River and over the plain of Tibet. The Chinese, in the form of the Cina tribe, also are likely to have originated here since they have the legend of the sacred mountain in the west with four rivers. The ancient Puranas explain that Manu and his sons ruled over the area, over as many lands north of Mount Meru and Kailas as south. Other Aryans could have easily gone down the Sarasvati and Sarayu into north India. Others went from the Indus into Kashmir and Afghanistan, and into Central Asia. Others went into the areas of Gujarat and Sind, and over through Persia and the Gulf region. This is how the Sumerian civilization was founded, along with Babylonia. From there they went farther into Turkey and Europe.
After spreading throughout South India, they continued down the Ganges by sea east into Malaysia and Indonesia, founding the ancient Vedic cultures there. By sea they continued to China, meeting the Aryans that were probably already there. From China and the orient, they sailed over the Pacific Ocean and finally reached and colonized the Americas. Plenty of evidence of this is presented in the following chapters.
We can see some of the affect of this spread out of India in regard to the term aryan. The name Harijana or Aryan evolved into Syriana or Syrians in Syria, and Hurrians in Hurri, and Arianna or Iranians in Iran. This shows that they were once part of Vedic society. A similar case is the name Parthians in Partha, another old country in Persia. Partha was the name of Krishna’s friend Arjuna, a Vedic Aryan, and means the son of King Prithu. So the name Parthian indicates those who are the descendants of King Prithu. Parthians also had a good relationship with the early Jews since the Jews used to buy grains from the Parthians. The Greeks referred to the Jews as Judeos, or Jah deos or Yadavas, meaning people of Ya or descendants of Yadu, one of the sons of Yayati. It is also regarded that the basis of the Kabbalah, the book of Jewish mystical concepts, as described in The Holy Kabbalah by Arthur Edward Waite, is linked with Kapila Muni, the Indian sage and incarnation of Krishna who established the analytical sankhya-yoga philosophy. Therefore, a connection between the early Jews and ancient Vedic culture is evident.
Another aspect of the connection between these various regions and the Vedic culture is explained in the Vedic literature. In the Rig-veda (10.63.1) Manu is the foremost of kings and seers. Manu and his family were survivors of the world flood, as mentioned in the Shatapatha Brahmana (1.8.1). Thus, a new beginning for the human race came from him, and all of humanity are descendants from Manu. The Atharva-veda (19.39.8) mentions where his ship descended in the Himalayas. One temple that signifies the location of where the ship of Manu first touched land after the flood is in Northern India in the hills of Manali. His important descendants are the Pauravas, Ayu, Nahusha, and Yayati. From Yayati came the five Vedic clans; the Purus, Anus, Druhyus, Turvashas, and Yadus. The Turvashas are related to India’s southeast, Bengal, Bihar, and Orissa, and are the ancestors of the Dravidians and the Yavanas. Yadu is related to the south or southwest, Gujarat and Rajasthan, from Mathura to Dwaraka and Somnath. The Anus are related to the north, to Punjab, as well as Bengal and Bihar. The Druhyus are related to the west and northwest, such as Gandhara and Afghanistan. Puru is connected with the central Yamuna/Ganges region. All but Puru were known for having intermittently fallen from the Vedic dharma, and various wars in the Puranas were with these groups.
As explained by Shrikant Talageri in his book, The Aryan Invasion Theory: A Reappraisal (pp. 304-5, 315, 367-368), from these descendants, the Purus were the Rigvedic people and developed Vedic culture in north central India and the Punjab along the Sarasvati (Rig-veda 7.96.2). The Anus of southern Kashmir along the Parushni or modern Ravi River (Rig-veda 7.18.13) spread over western Asia and developed the various Iranian cultures. The Druhyus northwest of the area of the Punjab and Kashmir spread into Europe and became the western Indo-Europeans, or the Druids and ancient Celts. A first group went northwest and developed the proto-Germanic dialect, and another group traveled farther south and developed the proto-Hellenic and Itallic-Celtic dialects. Other tribes included the Pramshus in western Bihar, and Ikshvakus of northern Uttar Pradesh.
Incidentally, according to legend, thousands of years ago Kashmir was a large lake surrounded by beautiful mountain peaks. It was here where the goddess Parvati stayed in her boat. One day she went to see Lord Shiva in the mountains. Then a great demon took possession of the lake. Kashyapa Muni, who was present at the time, called for the goddess to return. Together they chased the demon away and created an immense valley. It was called Kashyapa-Mira, and later shortened to Kashmir. This again shows the Vedic connection of this region.
Other tribes mentioned in the Vedic texts include the Kiratas, who are the mountain people of Tibet and Nepal, often considered impure for not practicing the Vedic dharma. The Vishnu Purana (4.3.18-21) also mentions the Shakas who are the Scythians of ancient Central Asia, the Pahlavas who are the Persians, and the Cinas who are the Chinese. They are all considered as fallen nobility or Kshatriyas who had been driven out of India during the reign of King Sagara.
To explain further, Yadu was the eldest of the five sons of Yayati. Yayati was a great emperor of the world and one of the original forefathers of those of Aryan and Indo-European heritage. Yayati divided his kingdom amongst his sons, who then started their own dynasties. Yayati had two wives, Devayani and Sharmistha. Yayati had two sons from Devayani: Yadu and Turvasu. Yadu was the originator of the Yadu dynasty called the Yadavas, later known as the Lunar Dynasty. From Turvasu came the Yavana or Turk dynasty. From Sharmistha, Yayati had three sons: Druhya, who started the Bhoja dynasty; Anu, who began the Mleccha or Greek dynasty; and Puru who started the Paurava dynasty, which is said to have settled along the Ravi River and later along the Sarasvati. Some say that this clan later went on to Egypt who became the Pharaohs and rulers of the area. These Aryan tribes, originating in India by King Yayati and mentioned in the Rig-veda and Vishnu and Bhagavat Puranas, spread all over the world.
The Yadava kingdom later became divided among the four sons of Bhima Satvata. From Vrishni, the youngest, descended Vasudeva, the father of Krishna and Balarama and their sister Pritha or Kunti. Kunti married the Yadava prince Pandu, whose descendants became the Pandavas. Kunti became the mother of Yudhisthira, Bhima, and Arjuna (Partha), the three elder Pandavas. The younger Pandavas were Nakula and Sahadeva, born from Pandu’s second wife Madri. After moving to the west coast of India, they lived at Dwaraka under the protection of Lord Krishna. Near the time of Krishna’s disappearance from earth, a fratricidal war broke out and most of the Pandavas were killed, who had grown to become a huge clan. Those that survived may have gone on to the Indus Valley where they joined or started another part of the advanced Vedic society. Others may have continued farther west into Egypt and some on to Europe, as previously explained.
This is further substantiated in the Mahabharata which mentions several provinces of southern Europe and Persia that were once connected with the Vedic culture. The Adi-parva (174.38) of the Mahabharata describes the province of Pulinda (Greece) as having been conquered by Bhimasena and Sahadeva, two of the Pandava brothers. Thus, the ancient Greeks were once a part of Bharata-varsa (India) and the Vedic civilization. But later the people gave up their affiliation with Vedic society and were, therefore, classified as Mlecchas. However, in the Vana-parva section of the Mahabharata it is predicted that this non-Vedic society would one day rule much of the world, including India. Alexander the Great conquered India for the Pulinda or Greek civilization in 326 B.C., fulfilling the prophecy.
The Sabha-parva and Bhisma-parva sections of the Mahabharata mention the province of Abhira, situated near what once was the Sarasvati River in ancient Sind. The Abhiras are said to have been warriors who had left India out of fear of Lord Parashurama and hid themselves in the Caucasion hills between the Black and Caspian Seas. Later, for a period of time, they were ruled by Maharaja Yudhisthira. However, the sage Markandaya predicted that these Abhiras, after they gave up their link with Vedic society, would one day rule India.
Another province mentioned in Mahabharata (Adi-parva 85.34) is that of the Yavanas (Turks) who were so named for being descendants of Maharaja Yavana (Turvasu), one of the sons of Maharaja Yayati, as previously explained. They also gave up Vedic culture and became Mlecchas. They fought in the battle of Kuruksetra against the Pandavas on behalf of Duryodhana and lost. However, it was predicted that they would one day return to conquer Bharata-varsa (India) and, indeed, this came to pass. Muhammad Ghori later attacked and conquered parts of India on behalf of Islam from the Abhira and Yavana or Turkish countries. Thus, we can see that these provinces in the area of Greece and Turkey (and the countries in between there and India) were once part of the Vedic civilization and had at one time not only political and cultural ties, but also ancestral connections.
This is the Vedic version, of the origin of Aryan civilization and how its influence spread in various degrees throughout the world.
To be continued...
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