Gotra is a system in India where the lineage of a person is identified.

The Gotra is recited in religious functions, especially in marriage.

The lineage, normally is traced to a Rishi ,then the  clan is described, Grandfather, father’s name are mentioned.

The practice of Gotras is traced to the Vedas.

The Saptha Rishis are the earliest in the line of Gotras.

These Saptha Rishis are entrusted with the allocation of the Vedas for each clan for each Manvantara.

Read my Posts on Manvantara,Saptha Rishis,Rishis a Timeline,Pravara of Lord Rama.

The Gotra system was practiced by the Brahmins initially and later by the other castes.

So normally  the Saptha Rishis are mentioned in the Gotras .

Apart from the Saptha Rishis, other Rishi Gotras are also found.

Like Siva, Vishnu.

Of these Gotras, Bharawaja Gotra is found in abundance in the North when compared to South India.

Lord Krishna and Rama.

Siva and Vishnu Gotras are referred to in communities other  than the Brahmins.

It is also a practice to mention the name of Subrahamnya as the founder for the Gotra ,if the Rishis are not known,(This is among the Smarthas).

Sri Vaishnavas use Bharatwaja in similar insurances.

For communities other than  the Kshatriyas, Jambu Maharishi is mentioned.

Jamadagni, father of Parashurama is also mentioned among the Kshatriyas.

I have noticed that though classified as Avatars of Vishnu, Rama or Krishna Gotras are never mentioned.

Some mention is made of Krishna among some Yadava communities.

But in general Rama or Vishnu Gotras are not mentioned in the Pravaras.

Why?

Rama and Krishna, though avatars of Vishnu were born to Human beings and as such they had ancestors to whose lineage they belonged to.

This is yet another instance of Hinduism treating Gods as Human Beings and not some one  special when they lived; their ancestors were given the respect due to them.

Therefore there ae no Gotras of Rama or Krishna in practice; in cases where they are mentioned it does not have the sanction of the Smritis.

I have noticed a curious fact when checking up the Pravara of  Rama and Krishna.

Acroll down for Video for The Pravara of Krishna.

Rama belonged to Vasishta Gotra while Krishna to Garga.

Garga is not among the Saptha Rishis!

By the Gotras mentioned for Lord Rama, He is a Brahmin as Vasishta, was a Brahmin.

Garga is referred to as a Brahmin.

So Rama and Krishna are Brahmins by Lineage, not by profession.

This is yet another proof that a Man’s caste, even if it is an Avatar, is not determined by birth but by profession!

“Gotra can be used as surname but it is different from surname and is strictly maintained because of its importance in marriages among Hindus and especially among high Hindu-castes. Pāṇini defines gotra for grammatical purposes as apatyam pautraprabhrti gotram (IV. 1. 162), which means “the word gotra denotes the progeny (of a sage) beginning with the son’s son.” When a person says “I am Kashyapa-gotra,” he means that he traces his descent from the ancient sage Kashyapa by unbroken male descent. According to the Brihadaranyaka Upanisad 2.2.6, Gautama and Bharadvāja, Viśvāmitra and Jamadagni, Vashishtha and Kaśhyapa and shandilya are seven sages (also known as Saptarishi); the progeny of these eight sages is declared to be gotras. This enumeration of eight primary gotras seems to have been known to Pāṇini. The offspring (apatya) of these eight are gotras and others than these are called gotrâvayava. There exists another theory about gotra: sons of rishi and disciples of the gurukul would have same gotra. It is believed that they possess similar thought and philosophy. People of same gotra can be found in different castes….

As a Rigvedic term, gotra simply means “cow shelter” or “herd of cows”. The narrowed meaning “family, lineage kin” (as it were “herd within an enclosure”) is younger, first recorded around the mid 1st millennium BCE (e.g., Chandogya Upanishad).

These “lineages” as they developed among the Brahmins of that time meant patrilineal descent. The Brahmanic system was later adopted by other communities, such as theKshatriyas and Vaisyas

All members of a particular gotra are believed to possess certain common characteristics by way of nature or profession. Many theories have been propounded to explain this system. According to the brahminical theory, the Brahmins are the direct descendants of seven or eight sages who are believed to be the mind-born sons of Brahma. They are Gautama, Bharadwaja, Vishvamitra, Jamadagni, Vashista, Kashyapa and Atri. To this list, Agasthya is also sometimes added. These eight sages are called gotrakarins from whom all the 49 gotras (especially of the Brahmins) have evolved. For instance, from Atri sprang the Atreya and Gavisthiras gotras.^[4]

A gotra must be distinguished from a kula. A kula is a set of people following similar cultural rituals, often worshiping the same divinity (the Kula-Devata, god of the clan). Kula does not relate to lineage or caste. In fact, it is possible to change one’s kula, based on one’s faith or Iṣṭa-devatā.’

Reference and Citation.

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

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

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

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

Planetary Alignment At The Time of Rama’s Birth.

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

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

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

Some of them are,

Literary, both Indian and Foreign.

Etymology from Sanskrit and Tamil.

Cultural behaviour.

Archeology.

Astronomy.

Each one of these has its strength and weaknesses.

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

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

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

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

Which one has to be taken into account ?

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

They cover vast stretches of Time.

Lord Rama Has been dated at 5114 BC.

Please read my Post.

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

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

In this case, it is Valmiki’s Ramayana.

”

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

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

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

Valmiki does not lie.

His facts check out in Geographical descriptions and astronomical events.

Wherever he has used Hyperbole, it is easily distinguishable.

Those  who know Sanskrit know how to identify them.

”

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

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

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

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

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

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

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

(Sundara Kanda Sarga 27 , Verse 12)

Now  History of Biology proves that,

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

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

Treta  Yuga was about ,

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

That’s about a Million Years ago.

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

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

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

Sources.

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

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

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

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

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

King Mahabali, Grand son of Prahalada, a Great Vishnu Devotee, was a powerful King and as He became arrogant he was destroyed by Lord Vishnu in His Avatar as Vamana.

King Mahabali composed the Hari Nama ala on Lord Vishnu.

Vamana Avatar of Vishnu

‘

According to the Brahma-Vaivarta Puranam, it was Lord Vishnu who positioned Bali in power to curb the pride of Indra.

The Bhagavata Purana reads “He (Vishnu) will take the kingdom away from Purandara (Lord Indra) and give it to Bali Maharaja.”

Composition of song: King Mahabali had composed a beautiful song ‘Hari Nama Mala Stotram” in honour of Lord Vishnu. Pandit Jasraj has a famous Bhajan by the name of ‘Om Namo Bhagwate Vasudevaya’.

Translation of Hari Nama Mala by Sri. P.R.Ramchander.

Govindam Gokulanandam,

Gopalam Gopikapathim,

Govardhanodharam Dheeram,

Tham vande Gomathi priyam.                              1

I salute that lord, who is dear to Saraswathi,

Who gives pleasure to the herd of cows,

Who brings joy to those in Gokula,

Who takes care of the cows,

Who is the Lord of all gopis,

And who is the hero who lifted the Govardhana Mountain.

Narayanam narakaram,

Nara veeram Narothamam,

Nrusimham, Naganatham,

Tham vande narakanthakam.                                  2

I salute the Lord who killed Naraka,

Who is the Lord Narayna,

Who has taken a human form,

Who is a great human hero,

Who is a great human being,

Who is Lord Narasimha,

And who is he lord of serpents.

Peethambaram, Padmanabham,

Padamaksham, Purushothamam,

Pavithram, Paramanandam,

Tham vande Parameshwaram.                      3

I salute that God of all gods,

Who wears yellow colured silk,

Who has a lotus flower over his belly

Who has lotus like eyes,

Who is the purest among all men,

Who is purity personified,

And who is the greatest bliss.

Raghavam, Ramachandram cha,

Ravanarim, Ramapathim,

Rajeevalochanam Ramam,

Tham Vande Raghu Nandanam.                                      4

I salute that son of the clan of Raghu,

Who is Lord Raghava,

Who is Lord Ramachandra,

Who killed Ravana,

Who is the Lord of Lakshmi,

Who has lotus like eyes.

And who attracts all the world.

Vamanam, Viswaroopam,

Vasudevam, cha Vittalam,

Visweswaram Vibhum Vyasam,

Tham vande Veda Vallabham.                                            5

I salute  that Lord of all Vedas,

Who is Lord Vamana,

Who is the form of the universe,

Who is the son of Vasudeva,

Who is Vittala,  the deity of Pandharpur,

Who is the Lord of all universes,

Who is the expert of knowledge,

And who is Veda Vyasa.

Vamadevam, Divyasimham ,

Dayaum, Deena nayakam,

Daithyarimdeva devam cha,

Tham Vande Devaki Sutham.                                                  6

I salute that son of Devaki,

Who is Lord Vamadeva,

Who is the holy lion,

Who is store house of mercy,

Who is the protector of all the oppressed,

Who is the killer of all asuras,

And who is the deva of all devas.

Murarim madhavam mathsyam,

Mukundam dushta mardhanam,

Munjakesam Maha Bahum,

Tham vande Madhu Sudanam.                                      7

I salute the slayer of Madhu,

Who is the enemy of Mura,

Who is the consort of Lakshmi,

Who took the form of Fish,

Who grants salvation,

Who punishes bad people,

Who has hair like munja grass,

And who has long arms.

Kesavam kamala kantham ,

Kamesam kousthubha priyam,

Koumodhakidharam krishnam,

Tham vande kouravanthakam.                                 8

I salute the god of death of Kouravas,

Who killed the asura called Kesi,

Who is the consort of Kamala,

Who is the lord of Kama Deva,

Who liked the gem called Kousthubha,

Who carried a mace called Koumodhaki,

And who is black in colour.

Bhoodaram , bhuvananandam,

Bhoothesam, bhootha nayakam,

Bhavanaikam, Bhujangendram,

Tham vande bhava nasanam.                                     9

I salute him who destroys sorrow,

Who carries the planet earth,

Who is the cause of happiness for the world,

Who is the god of all beings,

Who is the king of all beings,

Who can be seen just by thought,

And who has an immeasurable form.

Janardhanam Jagannatham,

Jagad jandhya vinasanam,

Jamadagnyam Paramjyothi,

Stham vande jalasayinam.                                    10

I salute him, who sleeps on water,

Who gave pain to the asura called Janan,

Who is the lord of the entire universe,

Who is the killer of the darkness of this universe,

Who is the son of Jamadagni,

And who is the eternal light.

Chathurbhujam Chidanandam,

Chanura malla mardhanam,

Charachara gatham devam,

Tham vande chakra paninam.                                  11

I salute him, who holds the holy wheel,

Who has four hands,

Who is eternally, ever lastingly happy,

Who killed the wrestlers Chanura and Malla,

And who is the divine power of movable and immovable.

Sriyakkaram sriyonadham,

Sreedharam, Sreevaraprdham,

Sreevatsa lasitham soumyam,

Tham vande Sri Sureswaram.                                        12

I salute him, who is the lord of all devas,

Who grants all forms of wealth,

Who is the consort of goddess of wealth,

Who carries Goddess Lakshmi on his chest,

Who grants boons requesting wealth,

Who shines because of Sreevatsa,

And who is embodiment of tranquility.

Yogeeswaram yagnapathim,

Yasodananda dayakam,

Yamuna jala sachayam,

Tham vande yadunayagam.                                            13

I salute him, who is the lord of all yadavas,

Who is the god of all yogis,

Who is the lord of all yagnas,

Who is the source of happiness to Yasoda,

And who has the same luster as the water of Yamuna.

Saligrama sila shuddham,

Sanka chakropa shobitham,

Surasura sada sevyam,

Tham vande sadhu vallabham.                                      14

I salute him, who is the darling of all good people,

Who is as clear as the Saligrama stone,

Who shines holding the conch and the wheel,

And who is always worshipped by devas and asuras.

Trivikramam tapomurthim,

Trividhagouga nasanam,

Tristhalam theertha rajendram,

Tham vande thulasi priyam.                                             15

I salute him, who holds the thulasi as  dear,

Who took the giant form of Trivikrama,

Who is the object of meditation,

Who destroys the three types of sins,

Who holds all the three worlds,

And who is the greatest sacred water.

Anantham aadhi purusham,

Achyuthm cha vara pradham,

Aanandam cha sadanandam,

Tham vande chaga nasanam.                                 16

I salute him, who cannot be destroyed,

Who does not have an end,

Who is the primeval man,

Who is one without change,

Who is the giver of boons,

Who is happiness,

And who is ever lasting bliss.

Leelaya Dhootha Bhoobaram,

Loka sathwaika vanditham,

Lokeswaram cha Sree kantham,

Tham vande Lakshamana priyam.                            17

I salute him , who is dear to Lakshmana,

Who decreased the load of the world by simple play,

Who is worshiped by good people of the world,

Who is the Lord of the world,

And who is the consort of Goddess of wealth.

Harischa harinaksham cha,

Harinadham Hari Priyam,

Halayudha sahayam cha,

Tham vande Hanmathpathim.                                      18

I salute him, who is the lord of Hanuman,

Who is lord Hari,

Who has deer like eyes,

Who is the Lord of Hari,

Who is the darling of Hari,

And who was assisted by Lord Balarama.

Phalasruthi:-

Harinama krutha mala,

Pavithrapapanasini,

Balirajendrachopthascha,

Kandedharya prayathnatha.                                             19

Benefit:-

This garland made out of names of Hari,

Which is holy and destroys sins,

Which was composed by Mahabali,

Should be worn on the neck,

Even if  it is difficult.

Sanskrit Text of Hari Naa Mala.

॥ श्रीहरिनाममालास्तोत्रम् ॥

गोविन्दं गोकुलानन्दं गोपालं गोपिवल्लभम् ।
गोवर्धनोद्धरं धीरं तं वन्दे गोमतीप्रियम् ॥ १॥

नारायणं निराकारं नरवीरं नरोत्तमम् ।
नृसिंहं नागनाथं च तं वन्दे नरकान्तकम् ॥ २॥

पीताम्बरं पद्मनाभं पद्माक्षं पुरुषोत्तमम्
पवित्रं परमानन्दं तं वन्दे परमेश्वरम् ॥ ३॥

राघवं रामचन्द्रं च रावणारिं रमापतिम्
राजीवलोचनं रामं तं वन्दे रघुनन्दनम् ॥ ४॥

वामनं विश्वरूपं च वासुदेवं च विठ्ठलम् ।
विश्वेश्वरं विभुं व्यासं तं वन्दे वेदवल्लभम् ॥ ५॥

दामोदरं दिव्यसिंहं दयाळुं दीननायकम् ।
दैत्यारिं देवदेवेशं तं वन्दे देवकीसुतम् ॥ ६॥

मुरारिं माधवं मत्स्यं मुकुन्दं मुष्टिमर्दनम् ।
मुञ्जकेशं महाबाहुं तं वन्दे मधुसूदनम् ॥ ७॥

केशवं कमलाकान्तं कामेशं कौस्तुभप्रियम् ।
कौमोदकीधरं कृष्णं तं वन्दे कौरवान्तकम् ॥ ८॥

भूधरं भुवनानन्दं भूतेशं भूतनायकम् ।
भावनैकं भुजङ्गेशं तं वन्दे भवनाशनम् ॥ ९॥

जनार्दनं जगन्नाथं जगज्जाड्यविनाशकम् ।
जमदग्निं परं ज्योतिस्तं वन्दे जलशायिनम् ॥ १०॥

चतुर्भुजं चिदानन्दं मल्लचाणूरमर्दनम् ।
चराचरगुरुं देवं तं वन्दे चक्रपाणिनम् ॥ ११॥

श्रियःकरं श्रियोनाथं श्रीधरं श्रीवरप्रदम्
श्रीवत्सलधरं सौम्यं तं वन्दे श्रीसुरेश्वरम् ॥ १२॥

योगीश्वरं यज्ञपतिं यशोदानन्ददायकम्
यमुनाजलकल्लोलं तं वन्दे यदुनायकम् ॥ १३॥

सालिग्रामशिलशुद्धं शङ्खचक्रोपशोभितम् ।
सुरासुरैः सदा सेव्यं तं वन्दे साधुवल्लभम् ॥ १४॥

त्रिविक्रमं तपोमूर्तिं त्रिविधघौघनाशनम् ।
त्रिस्थलं तीर्थराजेन्द्रं तं वन्दे तुलसीप्रियम् ॥ १५॥

अनन्तमादिपुरुषं अच्युतं च वरप्रदम् ।
आनन्दं च सदानन्दं तं वन्दे चाघनाशनम् ॥ १६॥

लीलया धृतभूभारं लोकसत्त्वैकवन्दितम् ।
लोकेश्वरं च श्रीकान्तं तं वन्दे लक्षमणप्रियम् ॥ १७॥

हरिं च हरिणाक्षं च हरिनाथं हरप्रियम् ।
हलायुधसहायं च तं वन्दे हनुमत्पतिम् ॥ १८॥

हरिनामकृतामाला पवित्रा पापनाशिनी ।
बलिराजेन्द्रेण चोक्त्ता कण्ठे धार्या प्रयत्नतः ॥

॥ इति महाबलिप्रोक्तं हरिनाममालास्तोत्रम् ॥

Citation and Refernce.

http://sanskritdocuments.org/doc_vishhnu/harinAmamAlA.html?lang=sa

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

Many of us know the barest details of Indra, the chief of the Devathas of Hinduism.

That he was the father of Arjuna, husband of Indrani,wields Thundebolt, induced Rains in Govardhana Giri,has Vajrayudha ,rides the elephant Airavatha, his Post of Indra changes every Manvantrara and of his infamous episode involving Ahalya.

That’s about all.

Indra, atop the Airavatha Elephant,Angkorvat. Click to enlarge.

Indra, atop the Airavatha Elephant,Angkorvat.

But it may be of interest to know that Indra was one of the earliest Vedic Deities mentioned in th Rigveda.

Hs father was Dayus and other Savasi.

The name Dayus is being used by the western scholars to spread a canard to disseminate information under the guise of Research papers stating that there was  Proto-Indo-European or Graeco-Aryan language group and there was a tribe in the Caucasus called Aryans who entered India!

I shall be calling off this bluff in another post.

Indra (Indara) is also mentioned among the gods of the Mitanni, a Hurrian-speaking people who ruled northern Syria from ca.1500BC-1300BC.

The attributes of Zeus of the Greeks and Indra are identical.

Vedic Indra corresponds to Verethragna of the Zoroastrian Avesta as the noun verethragna- corresponds to Vedic vrtrahan-, which is predominantly an epithet of Indra.

*According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran*. It was “a syncretic mixture of old Central Asian and new Indo-European elements”, which borrowed “distinctive religious beliefs and practices” from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma.According to Anthony,

*I contest this claim and I shall be repudiating this point in another Post.

He under whose supreme control are horses, all chariots, the villages, and cattle;
He who gave being to the Sun and Morning, who leads the waters, He, O men, is Indra. ( Rig Veda 2.12.7, trans. Griffith)

It further states,

Indra, you lifted up the pariah who was oppressed, you glorified the blind and the lame. (Rg-Veda 2:13:12)

Indra is, with Varuna and Mitra, one of the Ādityas, the chief gods of the Rigveda (besides Agni and others such as the Ashvins). He delights in drinking soma and the centralVedic myth is his heroic defeat of Vṛtrá, liberating the rivers, or alternatively, his smashing of the Vala cave, a stone enclosure where the Panis had imprisoned the cows that are habitually identified with Ushas, the dawn(s). He is the god of war, smashing the stone fortresses of the Dasyu, but he is also is invoked by combatants on both sides in the  Battle of the Ten Kings.

..The Rig-Veda frequently refers to him as Śakra: the mighty-one. In the Vedic period, the number of gods was assumed to be thirty-three and Indra was their lord. (Some early post Rigvedic texts such as the Khilas and the late Vedic Brihad-Aranyaka Upanishad enumerates the gods as the eight Vasus, the eleven Rudras, the twelve Adityas, Indra, and Prajapati). As lord of the Vasus, Indra was also referred to as Vāsava.

In Rigveda, Indra the solar god is sometimes described as golden-bodied with golden jaw, nails, hair, beard.

One Atharva Vedic verse reads, “In Indra are set fast all forms of golden hue.”

In the RV 1.65 reads, “SAKRA, who is the purifier (of his worshipers), and well-skilled in horses, who is wonderful and golden-bodied.”Rigveda also reads that Indra “is the dancing god who, clothed in perfumed garments, golden-cheeked rides his golden cart.” One passage calls him both brown and yellow. “Him with the fleece they purify, brown, golden-hued, beloved of all, Who with exhilarating juice goes forth to all the deities”:

With him too is this rain of his that comes like herds: Indra throws drops of moisture on his golden beard. When the sweet juice is shed he seeks the pleasant place, and stirs the worshipper as wind disturbs the wood.

—Rig Veda, Book 10, Hymn XXIII, P. 4

At the swift draught the Soma-drinker waxed in might, the Iron One with yellow beard and yellow hair.

The 14 Indras .

Manvatara/Manu	Indra
Svayambhuva	Yajna (Avatar of Vishnu)
Swarochish	Vipaschit
Uttam	Sushaanti
Taamas	Shibi
Raivat	Vibhu
Chaakshush	Manojav
Shraaddhdev	Purandar (the present Indra)
Savarni	Bali
Daksha Saavarni	Adbhut
Brahma Saavarni	Shanti
Dharma Saavarni	Vish
Rudraputra Saavarni	Ritudhaama
Ruchi (Deva Saavarni)	Devaspati
Bhaum (Indra Saavarni)	Suchi

While the battle between Indra and Vritra is included in the Avesta, the Zoroastrian holy book, Zoroastrianism takes a much different interpretation of Indra’s character. Rather than venerating Indra as the supreme embodiment of good, Zoroastrianism instead claims Indra to be the leader of “false gods” (which refers to virtually all gods other than Ahura Mazda, the supreme deity in Zoroastrianism). These beings are equated with demons. In the Vendidad, the most recent of the texts within the Avesta, Indra is identified as one of the six chief demons that are seen to stand opposite the six Amesha Spentas, spirits which put in place the benevolent will of Ahura Mazda.Vendidad 10.9 explains that Indra is the direct enemy of Asha Vahishta, who personifies the aspect of asha/rta or Truth. Thus, Indra is the opponent of order, truth, and righteousness. Similarly, in the Denkard, a ninth-century Middle Persian text, Indra is the arch-demon that “is the spirit of apostasy and further deceives the worldly existence of mankind” (9.3). In the Bundahishn, a Zoroastrian account of creation, Indra “freezes the minds of the creatures from practicing righteousness just like much frozen snow. He instills this into the minds of men that they ought not to have the sacred shirt and thread girdle” (27.6). The shirt and girdle are garments that must be worn by all devout Zoroastrians, thus Indra stands in diametric opposition to one of the indispensable aspects of the Zoroastrian faith. Atfrashokereti, the eschatological regeneration of good within the universe, it is said that Indra will be defeated by Asha Vahishta (34.27).

In the mythology and iconography of Indra that arose after the Vedas in the heterodox Indian schools of Buddhism and Jainism, Indra retained his role as chief of the gods. Although Jainism is non-theist, it is Indra who awards Jain founder Mahavira with a golden robe during his earthly life, and later welcomes him into heaven upon his death. Buddhists also acknowledge Indra as the original leader of the Devas, ruler of the heaven of the Thirty-three gods. All in all, Indra is rarely referred to in Buddhist texts, and when he is it is either as a minor deity (a lord of the yakṣas, for instance), or as the object of worship of the Brahmins.

Sikhs believe that there is only one god without question. However, the Gurus still mention numerous Hindu deities in the Guru Granth Sahib, including Indra. Bhagat Kabir Ji, whose hymns are found in Guru Granth Sahib Ji, mentions Indra among other Hindu gods: “Beings like Hanumaan, Garura, Indra the king of the gods and the rulers of humans—none of them know Your Glories, Lord” (Ragg Dhanaasree, Panna 691.2). Passages such as this illustrate the Sikh belief that although Indra and other personalistic dieties have been meditated upon by the minds of humans for thousands of years, they merely as a function of maya and do not allow for full a complete understanding of the one supreme God. Although the Sikhs do not worship Indra specifically, his name also appears as a part of many Sikh compound names as the ending “inder.” This ending represents the strength and virility in battle that Indra embodies, and can be used by both males and females.

Citation.

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

http://www.newworldencyclopedia.org/entry/Indra

In Hinduism there is the practice of introducing oneself with reference to his ancestors.

It is logical to refer to oneself with them as it makes it easier to identify.

Without reference to them, we are not here, which many do not seem to acknowledge.

Brahmin Gotras.

It is customary for Ancient Indian writers to refer either to parents or their preceptor/s, as they were placed in a Higher Status than parents,.

Thus we have the parent,Grand parent referred to in Slokas and Stuthis.

Vyaasam Vasishta Napthaaram, Sakthe Pauthra Kalmasham,

Parasaraathmajam Vande Sukha Naadham Thapo Nidhim-Vishnu Sahasra Naama.

Here the author Vyasa introduces himself as,,

Great Grand son of Vasishta,

Grand son of Sakthi,

Son of Parasara, and

Father of Sukha.

How logically the terms are arranged.

Great Grand Father, Grand Father, Father, Self and son!

For Guru reference,

Adi Shankaracharya never mentions himself directly in his works.

‘Sri Govinda Bhagavatpaada Sishya,’

Disciple of the Noble Govinda Bhagavatpaada”

This system has been in place from the early period of the Vedas.

The founders of the Humanity, as far as Hindu Texts go, are the Saptha Rshi, the Seven Sages , after whom the lineage is from.

And they are referred to in introducing oneself.

This system is called the Gotra.

This is patrilineal.

Then there is Pravara.

”

a Pravara (Sanskrit for “most excellent”) is a particular Brahmin’s descent from a rishi (sage) who belonged to their gotra (clan). In vedic ritual, the importance of the pravara appears to be in its use by the ritualist for extolling his ancestry and proclaiming, “as a descendant of worthy ancestors, I am a fit and proper person to do the act I am performing.” Generally, there are either three or five pravaras. The sacred thread yajnopavita worn on upanayana has close and essential connection with the concept of pravaras related to Brahmin gotra system. While tying the knots of sacred thread, an oath is taken in the name of each one of these three or five of the most excellent rishis belonging to one’s gotra.

The full affiliation of a brāhamana consists of (1)gotra, (2)sutra (of Kalpa), (3)shakha, (4)pravaras .

(Example :) A brahmana named ‘Rama’ introduces himself as follows : I am ‘Rama’, of Shrivatsa gotra, of Āpastamba sutra, of Taittiriya shākha of Yajurveda, of five pravaras named Bhārgava, Chyāvana, Āpnavan, Aurva and Jāmdagnya (This example is based upon the example given by Pattābhirām Shastri in the introduction to Vedārtha-Pārijata, cf. ref.).’

It may be noted in the Pravara,three or Five Rishis are mentioned.

For example, Kasyapa, Apasthara, Naithruva’

This is different from Kasyapa Gotra.

There is another Pravara for Kasyapa Gotra as well.

Kasyapa, Aavatsaara, Daivala.

The same with the other Rishis.

Sometimes three Rishis are mentioned and at times Five.

Why?

One view is that these references are to the excellent ancestors from the Gotra.

My view is that , if that be case the first Rishi should always be the founder.

But , as in Nythruva Kasyapa, Kasyapa does not appear as the First Rishi but it is Naithruva.

Reason is that many Rishis have more than one wife and many children through each of them.

Kasyapa had more than one wife.

The Prajapati Daksha gave his thirteen daughters (Aditi, Diti, Kadru, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha,Idā, Vishva and Muni in marriage to Kashyapa.

Though the Father is one, mother differs.

To identify and emphasize the differentitae, the three or Five Rishis are mentioned.

Traditionally the first wife’s son carries the Father’s name as Gotra and the others the son of the Second or third wife and but to make the reference correct the founder is mentioned later in the Pravara.

The pravara identifies the association of a person with two, three (or sometimes five) of the above-mentioned rishis. It also signifies the Sutras contributed to different Vedas by those rishis.

For example, Kashyapa Gothram has 3 rishis associated with it viz. Kashyap, Nidruva and Avatsara

In a court case “Madhavrao vs Raghavendrarao” which involved a Deshastha Brahmin couple, the German scholar Max Mueller’s definition of gotra as descending from eight sages and then branching out to several families was thrown out by reputed judges of a Bombay High Court. The court called the idea of Brahmin families descending from an unbroken line of common ancestors as indicated by the names of their respective gotras and pravaras impossible to accept. The court consulted relevant Hindu texts and stressed the need for Hindu society and law to keep up with the times emphasizing that notions of good social behavior and the general ideology of the Hindu society had changed. The court also said that the mass of material in the Hindu texts is so vast and full of contradictions that it is almost an impossible task to reduce it to order and coherence.

Citation and Refeernce.

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

For details of Pravaras  https://www.trsiyengar.com/termsandConditions.shtml

I had an interesting comment to one of my Posts.

‘If the Tamils have been mentioned in the Vedas, is The Tamil Sangam mentioned in the Vedas , Ramayana and Mahabharata?’

The answer is that the Vedas or the Ithihasas do not mention the Tamil Sangam, though the Tamil Classical Poetry of the Tamil Sangams mention the Vedas, Ramayana and the Mahabharata.

Toddler Krishna.

I shall provide the answer to the question at the end of the Post.

To understand the Vedic references to other communities, one has to understand the Tribal Groups during the Rig Vedic period.

What were they and where were they?

‘

five major tribal groups mentioned in Rig Veda : Yadus, TurvaSas, Anus, Druhyus and Purus. Tthe TRkSis are not included because they are referred to as people beyond the Vedic Aryan realm.

It is emphasised however that the Rig Veda hymns are composed under the patronage of Purus, who alone among the five named above are Aryas or Aryans, as is meant in the text. Only the PUrus are addressed as “Arya” in the Rig Veda. The other four may or may not have been of the same racial stock but, to the Rigvedic people and the composers of Rig Veda hymns, they are considered and termed as non-Aryans or “an-Arya”.

‘

Rig Veda hymns include in mention and references : with Aryas – the Purus – on one part, and the other part comprising of Yadus, TurvaSas, Anus and Druhyus,

But there are two distinct words by which the Rig Veda refers to these others :

a. DAsas

b. Dasyus

It is necessary to understand the distinction between the two words.

The word DAsa is found in 54 hymns (63 verses) :

I.   32.11; 92.8; 103.3; 104.2; 158.5; 174.7;

II.  11.2, 4; 12.4; 13.8; 20.6, 7;

III.  12.6; 34.1;

IV.  18.9; 28.4; 30.14, 15, 21; 32.10;

V.  30.5, 7-9; 33.4; 34.6;

VI.  20.6, 10; 22.10; 25.2; 26.5; 33.3;  47.21; 60.6;

VII.  19.2; 83.1; 86.7; 99.4;

VIII.  5.31; 24.27; 32.2; 40.6; 46.32; 51.9;  56.3, 70.10, 96.18;

X.  22.8; 23.2; 38.3; 49.6, 7; 54.1; 62.10; 69.6;
73.7; 83.1; 86.19; 99.6; 102.3; 120.2;  138.3; 148.2.

The word Dasyu is found in 65 hymns (80 verses) :

I   33.4, 7, 9; 36.18; 51.5, 6, 8; 53.4; 59.6;
63.4; 78.4; 100.18; 101.5; 103.3, 4; 104.5;
117.3, 21; 175.3.

II 11.18, 19; 12.10; 13.9: 15.9; 20.8;
III. 29.9; 34.6, 9; 49.2
IV. 16.9, 10, 12; 28.3, 4; 38.1;
V. 4.6; 7.10; 14.4; 29.10; 30.9; 31.5, 7; 70.3;
VI. 14.3; 16.15; 18.3; 23.2; 24.8; 29.6; 31.4; 45.24;
VII. 5.6; 6.3; 19.4;
VIII. 6.14; 14.14; 39.8; 50.8; 70.11; 76.11; 77.3;  98.6;
IX. 41.2; 47.2; 88.4; 92.5;
X. 22.8; 47.4; 48.2; 49.3; 55.8; 73.5; 83.3, 6;
95.7; 99.7, 8; 105.7, 11; 170.2.

There are two distinct aspects that differentiates the DAsas and Dasyus :

1. The term DAsa clearly refers to other tribes (ie. non-PUru tribes)

while the term Dasyu refers to their priestly classes (ie. non-Vedic priestly classes).

[This is apart from the fact that both the terms are freely used to refer to the atmospheric demons as much as to human enemies to whom they basically refer.]

a.  According to IV. 28.4, the Dasyus are a section among the DAsas.

b.  The Dasyus are referred to in terms which clearly show

that the cause of hostility is religious in nature :

ayajña (worshipless): VII.6.3.
ayajvan (worshipless): I.33.4; VIII.70.11.
avrata (riteless): I.51.8; 175.3; VI.14.3; IX.41.2.
akarmA (riteless): X.22.8.
adeva (godless): VIII.70.11.
aSraddha (faithless): VII.6.3.
amanyamAna (faithless): I.33.9; 11.22.10.
anyavrata (followers of different rites): VIII.70.11; X.22.8.
abrahma (prayerless): IV.16.9.

Not one of these abusive terms are used even once in reference to Dasas.

c.  The family-wise pattern of references to them also shows

that the Dasyus are priestly rivals while the DAsas are secular rivals.

The Dasyus are referred to by all the nine priestly families of RSis,

but never by the non-priestly family of RSis (the Bharatas).

The DAsas are referred to by the Bharatas (X.69.6; 102.3) also but not by the most purely ritualistic family of RSis, the KaSyapas, nor in the purely ritualistic of MaNDalas, the MaNDala IX.

d.  The Dasyus, being priestly entities, do not figure as powerful persons or persons to be feared, but the DAsas, being secular entities (tribes, tribal warriors, kings, etc.) do figure as powerful persons or persons to be feared:

In three references (VIII.5.31; 46.32; 51.9), the DAsas are rich patrons.

In seven references, the DAsas are powerful enemies from whose fury and powerful weapons the composers ask the Gods for protection (I.104.2; VIII.24.27; X.22.8; 54.1; 69.6; 102.3) or from whom the Gods rescue the RSis (I.158.5).

In three others, the word DAsa refers to powerful atmospheric demons who hold the celestial waters in their thrall (I.32.11; V.30.5; VIII.96.18).

In contrast, Dasyus never figure as rich or powerful enemies. They are depicted as sly enemies who incite others into acts of boldness (VI.24.8).

e. While both DAsas and Dasyus are referred to as enemies of the Aryas, it is only the DAsas, and never the Dasyus, who are sometimes bracketed together with the Aryas.

Seven verses refer to both Aryas and DAsas as enemies (VI.22.10; 33.3; 60.6; VII.83.1; X.38.3; 69.6; 83.1; 102.3) and one verse refers to both Aryas and DAsas together in friendly terms (VIII.51.9).

This is because both, the word DAsa and the word Arya, refer to broad secular or tribal entities, while the word Dasyu refers to priestly entities : thus, one would generally say “both Christians and Muslims”, or “both padres and mullahs”, but not “both Christians and mullahs” or “both Muslims and padres”.

2. The second difference is in the degree of hostility towards the two.

The Dasyus are clearly regarded with uncompromising hostility,

while that towards the DAsas is relatively mild and tempered :

a.  The word Dasyu has a purely hostile connotation even when it occurs in the name or title of heroes :

Trasadasyu = “tormentor of the Dasyus”.
DasyavevRka = “a wolf towards the Dasyus”.

It is clear , then, that the Tamils who were living South od the Vindhyas are the people being referred to as Dasyus.

This is confirmed by the information that Sage Viswamitra banished his sons to the Dasyu Region for disobeying him.

Apasthamba, a descendant of these excommunicated sons of Viswamitra complied the Apasthamba Sutra which incorporated the Tamils’ customs like Mangalya Sutra for marriages.

Lord Krishna married a Pandyan Princess and had a child through her;he had her married to a Pandyan prince.

Please read my Post on this.

Yadu families, after the Dwaraka deluge migrated to the South.

The connection between the Yadus and the other Vedic tribes, though frowned upon, continued.

The system of worship by the Dravidas, called by the Purus as Dasyus, was differnt.Tthey had Lord Shiva as the First Siddha and were more inclined towards the worship of Reality without Form.

Reference to this may be found in Thirumoolar’s Thirumandiram, where Formless worship is emphasized and one may find reference to passages ridiculing the idolatry practices.

Siva Vakkiyar, A Siddha observes thus.

“NATTA KALLAI DEIVAMENDRU, NAALU PUTPAM SAATHIYE; SUTRI VANDHU MONEMONAVENDRU SOLLUM MANDHIRAM EADHADAA. NATTA KALLUM PESUMO?NATHAN ULLIRRUKAYIL; SUTTA SATTI SATTUVAM KARICHUVAYA ARIYUMO?’

Why do you go around an Idol, chanting?

Would the Idol speak when the God is within You”

However Tamils, at a later period worshiped various Gods.

They divided the lands into five, assigning Gods to each land.

Kurinji-Mountainous Region- Murugan, Subrahmanya.

Mullai-Forest areas, Maayon, Krishna,

Martham,Coplands-Indra..

Neydhal , Seashore, Varuna and

Palai, Desert, Kotravai, Durga.

And these Tamil Kings fought with the Vedic tribes of the North and have won many a battle.

Ravana, belonging to Vedic people (though many people dispute this,he was a Vedic scholar) was defeated by a Pandya King and signed a peace treaty with him.

Even Krishna and Arjuna fought with the southern tribes.

No wonder the people of the North viewed the people of the South as Hostile, Dasyus and did not refer to the Tamil Sangam.

I am continuing my research in this area as I am sure the there would be a reference to the Tamil Sangams.

The present post is with the resources available to me now.

* Please read my Post Rama’s Ancestor Manu a Dravida.

Citation and Reference.

https://vamadevananda.wordpress.com/tag/druhyus/

Before I write on what Kerala Calculus is, I feel it is necessary to remind us Indians of the fact that our continued ignorance, indifference reluctance to learn our highly scientific texts have resulted in the Myth of Aryan Invasion Theory by the Eurocentric colonialists gained currency and it has taken a lot of efforts to deny the theory which attempted to deny India its glorious past.

There are other insidious attempts too.

That the scientificancient texts are vague, they do not really talk about science and people use it, after the modern science discovers something,Indians say that the facts were mentioned in the Hindu Texts.

And another ingenious attempt to deny India its rich scientific heritage is by stating that the data referred to in the tests were not used by the ancient Indians !

The only way one can counter these arguments is for us to study the original texts and bring into light the scientific thoughts found in our Texts.

I am trying to instill a sense of pride in our heritage by posting articles on various astounding facts in out texts, our stupendous Temples Astronomy.

It is for the specialists to delve deep into the Texts and reveal what they contain.

Unfortunately those who know Sanskrit are not generally aware of advanced modern Scientific Theories and those familiar with modern concepts do not know Sanskrit.

My request is that both the groups must get familiar with what they do not know or get together to highlight the highly advanced scientific nature of Hindu Thought.

I shall continue to post articles giving general directions.

Now to Calculus.

‘

Calculus is the mathematical study of change, in the same way that geometry is the study of shape and algebra is the study of operations and their application to solving equations. It has two major branches, differential calculus (concerning rates of change and slopes of curves),and integral calculus (concerning accumulation of quantities and the areas under and between curves); these two branches are related to each other by the fundamental theorem of calculus. Both branches make use of the fundamental notions of convergence of infinite sequences and infinite series to a well-defined limit. Generally, modern calculus is considered to have been developed in the 17th century by Isaac Newton and Gottfried Leibniz. Today, calculus has widespread uses in science, engineering and economics and can solve many problems that algebra alone cannot.

Calculus is a part of modern mathematics education. A course in calculus is a gateway to other, more advanced courses in mathematics devoted to the study of functions and limits, broadly called mathematical analysis. Calculus has historically been called “the calculus of infinitesimals”, or “infinitesimal calculus”. The word “calculus” comes from Latin (calculus) and refers to a small stone used for counting. More generally, calculus (plural calculi) refers to any method or system of calculation guided by the symbolic manipulation of expressions. Some examples of other well-known calculi are propositional calculus, calculus of variations, lambda calculus, and process calculus.”

The Kerala Calculus.

The Kerala school of astronomy and mathematics was a school of mathematics and astronomy founded by Madhava of Sangamagrama in Kerala, India, which included among its members: Parameshvara, Neelakanta Somayaji, Jyeshtadeva, Achyuta Pisharati, Melpathur Narayana Bhattathiri and Achyuta Panikkar. The school flourished between the 14th and 16th centuries and the original discoveries of the school seems to have ended with Narayana Bhattathiri (1559–1632). In attempting to solve astronomical problems, the Kerala school independently created a number of important mathematics concepts. Their most important results—series expansion for trigonometric functions—were described in Sanskrit verse in a book by Neelakanta called Tantrasangraha, and again in a commentary on this work, called Tantrasangraha-vakhya, of unknown authorship. The theorems were stated without proof, but proofs for the series for sine, cosine, and inverse tangent were provided a century later in the work Yuktibhasa (c. 1500 – c. 1610), written in Malayalam, by Jyesthadeva, and also in a commentary on Tantrasangraha.

Their work, completed two centuries before the invention of calculus in Europe, provided what is now considered the first example of a power series (apart from geometric series). However, they did not formulate a systematic theory of differentiation and integration, nor is there any direct evidence of their results being transmitted outside Kerala ..

The Kerala school has made a number of contributions to the fields of infinite series and calculus. These include the following (infinite) geometric series:

for

This formula, however, was already known in the work of the 10th century Iraqi mathematician Alhazen (the Latinized form of the name Ibn al-Haytham) (965-1039).^[8]

The Kerala school made intuitive use of mathematical induction, though the inductive hypothesis was not yet formulated or employed in proofs. They used this to discover a semi-rigorous proof of the result:

for large n. This result was also known to Alhazen.

They applied ideas from (what was to become) differential and integral calculus to obtain (Taylor-Maclaurin) infinite series for , , and .TheTantrasangraha-vakhya gives the series in verse, which when translated to mathematical notation, can be written as:

where

where, for , the series reduce to the standard power series for these trigonometric functions, for example:

and

(The Kerala school did not use the “factorial” symbolism.)

The Kerala school made use of the rectification (computation of length) of the arc of a circle to give a proof of these results. (The later method of Leibniz, using quadrature (i.e.computation of area under the arc of the circle), was not yet developed.) They also made use of the series expansion of to obtain an infinite series expression (later known as Gregory series) for :

Their rational approximation of the error for the finite sum of their series are of particular interest. For example, the error, , (for n odd, and i = 1, 2, 3) for the series:

where

They manipulated the terms, using the partial fraction expansion of : to obtain a more rapidly converging series for :^[1]

They used the improved series to derive a rational expression,  for correct up to nine decimal places, i.e. . They made use of an intuitive notion of a limit to compute these results. The Kerala school mathematicians also gave a semi-rigorous method of differentiation of some trigonometric functions, though the notion of a function, or of exponential or logarithmic functions, was not yet formulated.

The works of the Kerala school were first written up for the Western world by Englishman C. M. Whish in 1835, though there exists another work, namely Kala Sankalita by J. Warren from 1825 which briefly mentions the discovery of infinite series by Kerala astronomers. According to Whish, the Kerala mathematicians had “laid the foundation for a complete system of fluxions” and these works abounded “with fluxional forms and series to be found in no work of foreign countries.” However, Whish’s results were almost completely neglected, until over a century later, when the discoveries of the Kerala school were investigated again by C. Rajagopal and his associates. Their work includes commentaries on the proofs of the arctan series in Yuktibhasa given in two papers, a commentary on the Yuktibhasa’s proof of the sine and cosine series and two papers that provide the Sanskrit verses of the Tantrasangrahavakhya for the series for arctan, sin, and cosine (with English translation and commentary)..

The following notes by westerners would justify what I had written at the beginning of the Post.

”

1. (Bressoud 2002, p. 12) Quote: “There is no evidence that the Indian work on series was known beyond India, or even outside Kerala, until the nineteenth century. Gold and Pingree assert [4] that by the time these series were rediscovered in Europe, they had, for all practical purposes, been lost to India. The expansions of the sine, cosine, and arc tangent had been passed down through several generations of disciples, but they remained sterile observations for which no one could find much use.”
2. Jump up^ Plofker 2001, p. 293 Quote: “It is not unusual to encounter in discussions of Indian mathematics such assertions as that “the concept of differentiation was understood [in India] from the time of Manjula (… in the 10th century)” [Joseph 1991, 300], or that “we may consider Madhava to have been the founder of mathematical analysis” (Joseph 1991, 293), or that Bhaskara II may claim to be “the precursor of Newton and Leibniz in the discovery of the principle of the differential calculus” (Bag 1979, 294). … The points of resemblance, particularly between early European calculus and the Keralese work on power series, have even inspired suggestions of a possible transmission of mathematical ideas from the Malabar coast in or after the 15th century to the Latin scholarly world (e.g., in (Bag 1979, 285)). … It should be borne in mind, however, that such an emphasis on the similarity of Sanskrit (or Malayalam) and Latin mathematics risks diminishing our ability fully to see and comprehend the former. To speak of the Indian “discovery of the principle of the differential calculus” somewhat obscures the fact that Indian techniques for expressing changes in the Sine by means of the Cosine or vice versa, as in the examples we have seen, remained within that specific trigonometric context. The differential “principle” was not generalized to arbitrary functions—in fact, the explicit notion of an arbitrary function, not to mention that of its derivative or an algorithm for taking the derivative, is irrelevant here”
3. Jump up^ Pingree 1992, p. 562 Quote: “One example I can give you relates to the Indian Mādhava’s demonstration, in about 1400 A.D., of the infinite power series of trigonometrical functions using geometrical and algebraic arguments. When this was first described in English by Charles Whish, in the 1830s, it was heralded as the Indians’ discovery of the calculus. This claim and Mādhava’s achievements were ignored by Western historians, presumably at first because they could not admit that an Indian discovered the calculus, but later because no one read anymore the Transactions of the Royal Asiatic Society, in which Whish’s article was published. The matter resurfaced in the 1950s, and now we have the Sanskrit texts properly edited, and we understand the clever way that Mādhava derived the series without the calculus; but many historians still find it impossible to conceive of the problem and its solution in terms of anything other than the calculus and proclaim that the calculus is what Mādhava found. In this case the elegance and brilliance of Mādhava’s mathematics are being distorted as they are buried under the current mathematical solution to a problem to which he discovered an alternate and powerful solution.”

Reference and citation.

 

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

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

What does Hinduism, Sanatana Dharma say on this?

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

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

Virata Rupa Vishnu.

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

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

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

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

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

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

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

The outlook is determined by Indian Philosophy.

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

Perceptions may differ but the perceived remains the same.

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

The Reality is seen from the perspective of the Perceiver.

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

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

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

Everything is normal.

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

Please read my Post on Sapthabhangi naya.

A thing,

Is,exists(Asti)

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

Is indescribale, Avaktavya ( Indescribable),

Is and Is not (Asti and Nasthi)

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

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

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

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

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

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

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

There are eight feats on these lines.

Read my Post.

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

But Hinduism draws a Line.

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

I received an interesting comment for my Post ‘Shiva Linga In Mecca, OM Is 786?‘

Principles of Sanatana Dharma, Hinduism

I am quoting it below.

”

But isn’t Hinduism a derivative of Buddhism and Jainism?… don’t you think Hinduism is just a black hole constantly changing and sucking in everything around and changing according to the geography and beliefs…. being purely pagan in its birth and then realizes knowledge and starts to adapt and reform around peoples beliefs?….

I am an amateur in my history of religion but it has always intrigued me.,… Hinduism i thought purely was a way of life….not a religion, that over the millenniums changed like Chinese whisper from location to location…. so much so there’s a depiction of Jesus Christ idol in a temple in Tamil Nadu.

I am not religious at all, because of what humans have turned GOD into…. but i am intrigued at our ways to story tell that has changed to belief over thousands of years…. Some where out there is the truth, but we can all only have an opinion of it…”

Hinduism, Sanatana Dharma is not a derivative of Jainism or Buddhism.

Jainism came later to Sanatna Dharma nd Buddhism later.

It is the other way around… Hinduism in the sense that  while these two systems do not believe in the authority of Vedas,

hence called Nastika System, believe in Karma theory, Moksha called Nirvana and Rebirth.

Jainism is a strict follower of the Ethics of the Vedas more than the Vedas in emphasizing Truth, righteousness.

Buddhism reaches th Stage of Advaita but falls short of it by declaring the Reality as Sunya, Zero, Nihilism.

So much is Buddhism similar to the Advaita of Adi Shankaracharya that He was accused of being a Pseudo-Buddhist!

These systems which decried the excessive rituals( Justifiably so) of Sanatana dharma ended up with Rituals.

They decried idol worship, landed in worshiping The Tirthankara, Mahavira and Buddha!

Yes, to an extent the statement that Hinduism is like a Black hole is true, it sucks the best out of every system and assimilates it.

The reason is that while other religions were founded , had a founder and an intention to have followers.

Hinduism, Sanatana Dharma was not founded by any one nor does it have a rigid text to follow.

It observes Life, tries out various methods to face life and after life and presents them all.

One can take any thing out of it and discard what does not suit him/her.

It is based on experience and intuition along with Reason .

It listens , never dogmatic.

By assimilating what is best it consumes other religions with out a fight for it is after Truth, what ever be the source.

Let noble thoughts reach my ears from everywhere-Rig Veda.

Bhatram Karnobhi Srunuyaama Deva

Yet one point to be noted is that it precedes all religions as evidenced by archeology, astronomy, etymology of Sanskrit and Tamil

When one starts questioning other religions, one does not get as authentic proof as in Hinduism.

Rama, Krishna, Ravana, Mahabharata,Ramayana, Agastya, Shiva ,Parashurama, ..all of them have left trails that can be verified.

If one were to ask fundamental questions as to what was before Christianity you get Judaism.

For Judaism, Sanatana Dharma.

For Islam the History of the middle east just  before Prophet has been erased to such an extent that one lands with Sumerian civilisation.Minoan!

The traces of Hinduism are found in Islam , Sumeria, Minoan civilization, Mayas, Incas,Polynesian Religions;

World languages trace their origins to Sanskrit and Tamil.

One finds evidence of Sanatana Dharma and Tamil, which is /was a part of Santaana Dharma,

In,

Sri Lanka, Myanmar, Singapore, Malaysia, Indonesia,japan, Korea, New Zealand, Fiji, Mauritius, Australia,Oman, Saudi Arabia,Romania, Bulgaria, Germany,Ireland,England, Denmark,France,Greece,Egypt, Africa, Peru, Chile, US, ….

Yes Hinduism is like a Black hole it that it is so vast one finds it difficult to comprehend it!

Many readers have requested for the Sanskrit Text Of Sri Mantraraja padam by Sri Rudra on Lord Narasimha.

This rare Mantra , apart from helping solve financial difficulties,speedy disposal of court cases, is effective for mental illnesses.

Narasimha.

Here is the Sanskrit Text with meaning in English.

Tamil Text and Meaning posted;link provided at the end of the Post.

ॐ उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखं   I

नरसिम्हम भीषणं भद्रं मृत्योऱ मृत्युं नमाम्यहम्   II १ II

** This stanza may be recited 11 times daily, in the morning and evenings for relief, that is if one does not find time to recite full stotra.

(Om ugram veeram maha vishnum jwalantam sarvatomukham, narasimham bheeshanam bhadram mrityor mrityum namamyahum.)

Ferocious, Brave – great Vishnu,  whose face shines like fire in all directions,
Lord Narasimha who frightens and who takes care of, I salute to the God who is death to death itself…

वृत्तोत्फुल्ल विशालाक्षं  विपक्षक्षय दीक्षितम्   I

निनादत्रस्तविश्वाण्डं विष्णुं उग्रं नमाम्यहम्   II २ II
(Vrattotphulla vishalaksham vipakshkshaya dikshitam, ninadatrasta vishwandam vishnum ugram namamyahum.)

He who is having big and round eyes, He who has taken a vow to kill the enemies, He who by His fierce roars is shaking the entire world, to such a ferocious Lord, I offer my salutations

सर्वैरवध्यतां प्राप्तं सबलौघं दीतेः स्तुतम्   I

नखाग्रैः शकालीचक्रे यस्तं विरं नमाम्यहम्   II ३ II
(Sarvairavadyatam praptam sabalougham ditehastutam, nakhagraihe shakalichakre yastam veeram namamyahum.)

He who with His sharp nails tore to pieces the asura, the son of Diti who could not be killed by anyone along with His large armies. To such a valorous person, I offer my salutations

पादावष्टब्धपाताळं मूर्धाविष्ट त्रिविष्टपम्  I

भुजप्रविष्टाष्टदिशं महाविष्णुं नमाम्यहम्   II  ४ II
(Padavishtabdha patalam mordha vishtha trivishthapam, bhuja pravishthashthadisham mahavishnum namamyahum. )

I offer my salutations to Maha Vishnu, whose feet touch the nether lands, whose forehead touches the heaven and whose hands spread in all directions

ज्योतींश्यक्रेन्दु नक्षत्र  ज्वलनादीन्यनुक्रमात्  I

ज्वलन्ती  तेजसा यस्य तं ज्वलन्तं नमाम्यहम्   II ५ II
(jyotimshyakrendu nakshatra jwalanadeetyanukramat, jwalanti tejasa yasha tam jwalantam namamyahum.)

He after whose luster the luminary bodies, the Sun, the Moon, the Stars and Fire are effulgent and are shining, to that resplendent One I offer my salutations.

सर्वेन्द्रियैरपि विना सर्वं सर्वत्र सर्वदा    I

यो जनाति  नमाम्याद्यम् तमहं सर्वतोमुखम्  II ६ II
(Sarvendriyairapi vina sarvam sarvatra sarvada, Yo janati namamyadhyam tamaham sarvatomukham. )

He who knows everything, all the time, and at all places, without the help of the senses, to such primal person who has faces in all directions, I offer my salutations

नरवत् सिंह वच्चैव यस्य रुपं महात्मनः   I

महासठं महादंष्ट्रम्  तं नृसिंहं नमाम्यहम्   II ७ II
(Naravat simha vachaiva yasya roopam mahatmanaha, mahasatham mahadamshtram tam nrasimham namamyaham.)

To that Form of the Lord, which is half man and half lion, complete with the mane, the canine teeth, to such a divine Lord Nrsimha, I offer my salutations

यन्नामस्मरणाद्  भीताः भूतवेताळराक्षसाः   I

रोगाद्याश्च प्रणश्यन्ति भीषणं तं नमाम्यहम्   II ८ II
(Yannamasmaranat bheetah bhuta vetala rakshasaha, rogadyashcha pranashyanti bheeshanam tam namamyahum.)

By the mere thought of whose name, devils, demons, asuras get frightened, acute diseases get cured, to such a frightening One, I offer my salutations

सर्वोपि यं समाश्रित्य  सकलं भद्रमष्णुते   I

श्रिया च भद्रया जुष्टो यस्तं भद्रं नमाम्यहम्   II ९ II
(Sarvopi yam samashritya sakalam bhadramashnute, shriya cha bhadraya jushto yastam bhadram namamyahum)

I offer my salutations to the Lord, the repository of good things, worshipping whom all the people are able to obtain auspicious things.

साक्षात् स्वकाले संप्राप्तं मृत्युम्  शत्रुगणान्वितम्   I

भक्तानां  नाशयेद्  यस्तु  मृत्यु मृत्युं नमाम्यहम्   II १० II
(Sakshaat swakale sampraptam mrityum shatrugananvitam, bhaktanam nashayed yastu mrityu mrityum namamyaham)

He who is “Death to Death” and He who destroys death and hosts of enemies of the devotees by arriving at the right moment, to Him I offer my salutations

नमस्कारात्मकं यस्मै विधायात्मनिवेदनम्   I

तथ्वा त्यक्तादुःखो खिलान् कामान् अश्नन्तम् नमाम्यहम् II ११ II
(Namasakaratmakam yasmai vidhayatmanivedamanam, tathva dukhokhilan kaman ashnushetam namamyahum.)

I bow down to the One by offering obeisance to whom in the form of One’s own self, people get rid of all miseries and obtain their desired objects

दासभूताः स्वतस्सर्वे  ह्यात्मानः परमात्मनः  I

अतोहमपिते दासः इति मत्वा नमाम्यहम्      II १२ II
(Dasabhutah svatassarve hyatamanaha paramatmanah, athoh mapitedasa iti matwa namamyaham)

All the living beings are, by nature, servants of the Supreme Being, I am prostrating to You, with the awareness that I am also for the same reason, Your servant

शंकरेणादरात प्रोक्तं पदानां तत्त्वनिर्णयम्  I

त्रिसन्ध्यं  यः  पठेत् नित्यं  तस्य श्री विद्दा आयुश्च  वर्धते II १३ II
(Shankarenadarat proktam padaznam tatvanirnayam, trisandhyam yaha pathet nityam tasya shree vidya aayushcha vardhate)
The meaning of the words had been explained by Lord Siva out of affection. Whosoever reads this rhymn with faith, thrice a day (at Sunrise, mid-day and evening) would have a great increase in prosperity (shree) knowledge (vidya) longevity (Ayush)

Download Link.

http://www.prapatti.com/slokas/sanskrit/mantraraajapadastotram.pdf

https://ramanan50.wordpress.com/2014/01/20/prayer-for-court-financial-problems/

sMany of us find ourselves in a confused state of Mind, not knowing what exactly we want or what we are suffering from.

I have received quite a few mails in the past few days, highlighting this, seeking relief.

This state is characterized by self-doubt, low self-esteem,fear of future,worrying about others comments,diffidence, concern about health, Relationships…….

First thing one has to bear in mind is that the Mind is what we make of it.

Churchill Quote On Success and Failure.

Mind is simply a mechanism to receive inputs and it can not decide.

When one gets a knocking, be it a loss of job, loss of a beloved, ridicule, the ind immediately jumps to the wost possible scenario and recollects only the ba times one has undergone and not the pleasant times.

At such moments one has to remain stead fas by not allowing the mind to dwell on misfortune.

Mind is of a lower order than Intellect and it is the Intellect that should guide us and not the Mind.

Indian Philosophy calls the Intellect as Buddhi, the ability to discriminate from what is good, bad,correct, incorrect.

So one has to be aware of this.

To begin with one should surround oneself with those who have a positive frame of Mind and have a Happy-go-lucky attitude to Life.

Never allow anyone who is a whiner near you.

And do not try to find the reason for the misfortune now, the time for it is later.

If you have a drinking habit, get rid of it.

Have a Balanced food.

Do not bother about criticisms.

If one were live by what others say, One can never live.

The world will talk ill of you irrespective of the fact whether you are well off or otherwise.

And do not try to think too much about Life and problems.

Think positively and take the net step boldly(what you think is right/correct)

To reinforce this attitudes and provide mental strength to weather any mental problem I am providing the following Mantras.

सदा बालरूपाऽपि विघ्नाद्रिहन्त्री
महादन्तिवक्त्राऽपि पञ्चास्यमान्या ।
विधीन्द्रादिमृग्या गणेशाभिधा मे
विधत्तां श्रियं काऽपि कल्याणमूर्तिः ॥१॥
Sadaa Baala-Ruupa-Api Vighna-Adri-Hantrii
Mahaa-Danti-Vaktra-Api Pan.caasya-Maanyaa |
Vidhi-Indra-[A]adi-Mrgyaa Gannesha-Abhidhaa Me
Vidhattaam Shriyam Kaa-Api Kalyaanna-Muurtih ||1||

Meaning:
1.1: (Salutations to Sri Ganesha) Who Always has a Child-like Form, but can Destroy Mountains of Obstacles,
1.2: Who has an Elephant Face with a Huge Tusk, but is respected by the Five-Faced Shiva,
1.3: Who is sought after by Vidhi (Brahma), Indra and Others; and Who is known as Ganesha; To me …
1.4: … please bestow Sri (Glory and Prosperity), O the Lord with an Auspicious Form.

न जानामि शब्दं न जानामि चार्थं
न जानामि पद्यं न जानामि गद्यम् ।
चिदेका षडास्या हृदि द्योतते मे
मुखान्निःसरन्ते गिरश्चापि चित्रम् ॥२॥
Na Jaanaami Shabdam Na Jaanaami Ca-Artham
Na Jaanaami Padyam Na Jaanaami Gadyam |
Cid-Ekaa Ssaddaasyaa Hrdi Dyota-Te Me
Mukhaan-Nihsarante Girash-Ca-Api Citram ||2||

Meaning:
2.1: (Salutations to Sri Subramanya) I know neither Words, nor their Meanings O Lord,
2.2: And I know neither Poetry, nor Prose, but …
2.3: … within the Core of my Heart, I see the Conscious Effulgence of Your Six Faces, …
2.4: … which is making these various Words pour forth through my Mouth.
मयूराधिरूढं महावाक्यगूढं
मनोहारिदेहं महच्चित्तगेहम् ।
महीदेवदेवं महावेदभावं
महादेवबालं भजे लोकपालम् ॥३॥
Mayuura-Adhiruuddham Mahaa-Vaakya-Guuddham
Manohaari-Deham Mahac-Citta-Geham |
Mahii-Deva-Devam Mahaa-Veda-Bhaavam
Mahaa-Deva-Baalam Bhaje Loka-Paalam ||3||

Meaning:
3.1: (Salutations to Sri Subramanya) Whose Form Mounted on a Peacock represents the deepest Secret of the UpanishadicMaha Vakyas,
3.2: Whose Heart-Stealing Beautiful Body Dwells within the Great Heart of Spiritual Consciousness,
3.3: Who is the Great God of the Devas and represents what the Great Vedas convey,
3.4: I Worship that Son of Mahadeva (another name of Shiva) Who is the Protector of the World.
यदा संनिधानं गता मानवा मे
भवाम्भोधिपारं गतास्ते तदैव ।
इति व्यञ्जयन्सिन्धुतीरे य आस्ते
तमीडे पवित्रं पराशक्तिपुत्रम् ॥४॥
Yadaa Samnidhaanam Gataa Maanavaa Me
Bhava-Ambhodhi-Paaram Gataas-Te Tadai[a-E]va |
Iti Vyan.jayan-Sindhu-Tiire Ya Aaste
Tam-Iidde Pavitram Paraashakti-Putram ||4||

Meaning:
4.1: (Salutations to Sri Subramanya) When Persons come to My Presence (and completely surrender to me),
4.2: They have Indeed Crossed the Ocean of the Samsara,
4.3: Thus You seem to proclaim Manifesting on the Shore of the Sea (at Tiruchendur) and Dwelling there,
4.4: May I always Praise You, O the Ever Pure Son of Parashakti (Divine Mother).
यथाब्धेस्तरङ्गा लयं यन्ति तुङ्गाः
तथैवापदः सन्निधौ सेवतां मे ।
इतीवोर्मिपंक्तीर्नृणां दर्शयन्तं
सदा भावये हृत्सरोजे गुहं तम् ॥५॥
Yatha-Abdhes-Taranggaa Layam Yanti Tunggaah
Tathai[aa-E]va-[A]apadah Sannidhau Sevataam Me |
Iti-Ivo[a-Uu]rmi-Pangktiir-Nrnnaam Darshayantam
Sadaa Bhaavaye Hrt-Saroje Guham Tam ||5||

Meaning:
5.1: (Salutations to Sri Subramanya) Like the Huge Waves of the Sea Disappear within the Sea, …
5.2: … similarly, the Calamities of My Devotees will Disappear Who come to My Presence where I Dwell (and completely surrender to me),
5.3: Thus You seem to proclaim showing the Rows of Waves on the Sea (to the Devotees),
5.4: May I always Meditate on You, O Guha (another name of Subramanya) within the Lotus of my Heart.
गिरौ मन्निवासे नरा येऽधिरूढाः
तदा पर्वते राजते तेऽधिरूढाः ।
इतीव ब्रुवन्गन्धशैलाधिरूढाः
स देवो मुदे मे सदा षण्मुखोऽस्तु ॥६॥
Girau Man-Nivaase Naraa Ye-Adhiruuddhaah
Tadaa Parvate Raajate Te-Adhiruuddhaah |
Iti-Iva Bruvan-Gandhashaila-Adhiruuddhaah
Sa Devo Mude Me Sadaa Ssannmukho-Astu ||6||

Meaning:
6.1: (Salutations to Sri Subramanya) Those Persons who Ascend the Hills of My Abode (and completely surrender to me), …
6.2: … they thereby Ascend the Great Silvery Mountain which leads to the path of Liberation (referring to Mount Kailash which appears Silvery due to snow),
6.3: Thus You seem to proclaim Abiding on the Sugandha Hill,
6.4: Let me always Rejoice in the contemplation of You, O my Lord Shanmukha.
महाम्भोधितीरे महापापचोरे
मुनीन्द्रानुकूले सुगन्धाख्यशैले ।
गुहायां वसन्तं स्वभासा लसन्तं
जनार्तिं हरन्तं श्रयामो गुहं तम् ॥७॥
Mahaa-[A]mbhodhi-Tiire Mahaa-Paapa-Core
Muni-Indra-Anukuule Sugandha-[A]akhya-Shaile |
Guhaayaam Vasantam Sva-Bhaasaa Lasantam
Jana-[A]artim Harantam Shrayaamo Guham Tam ||7||

Meaning:
7.1: (Salutations to Sri Subramanya) On the Shores of the Great Sea, the Place which Steals away the Great Sins of the People, …
7.2: … the Place which is very Favourable for Munis (Saints or Ascetics) to perform Sadhana, the Place which is known as the Sugandha Hill, …
7.3: … the Place where Guha Abides in His Own Splendour, …
7.4: … and Removes the Distress of the People; I Remember that Place and take Refuge in You, O Guha.
लसत्स्वर्णगेहे नृणां कामदोहे
सुमस्तोमसंछत्रमाणिक्यमञ्चे ।
समुद्यत्सहस्रार्कतुल्यप्रकाशं
सदा भावये कार्तिकेयं सुरेशम् ॥८॥
Lasat-Svarnna-Gehe Nrnnaam Kaama-Dohe
Suma-Stoma-Samchatra-Maannikya-Man.ce |
Sam-Udyat-Sahasra-Arka-Tulya-Prakaasham
Sadaa Bhaavaye Kaartikeyam Sure[a-Ii]sham ||8||

Meaning:
8.1: (Salutations to Sri Subramanya) Within the Shining Golden House (i.e. Temple Room), Granting the Wishes of theDevotees, …
8.2: … Abides the Lord on a Shrine which is covered with heaps of Flowers and various Gems, …
8.3: … the Lord Himself Shining with the Effulgence of Thousand Suns,
8.4: Let me always Meditate on that Form of Kartikeya, the Lord of the Devas.
रणद्धंसके मञ्जुलेऽत्यन्तशोणे
मनोहारिलावण्यपीयूषपूर्णे
मनःषट्पदो मे भवक्लेशतप्तः
सदा मोदतां स्कन्द ते पादपद्मे ॥९॥
Rannad-Dhamsake Man.jule-Atyanta-Shonne
Manohaari-Laavannya-Piiyuussa-Puurnne
Manah-Ssatt-Pado Me Bhava-Klesha-Taptah
Sadaa Modataam Skanda Te Paada-Padme ||9||

Meaning:
9.1: (Salutations to Sri Subramanya) On the Jingling Anklets on the Feet which are very Charming and Reddish, …
9.2: … the Feet which are Heart-Stealing, Lovely and filled with Nectar …
9.3: … On those Six pair of Feet (in Your Six Abodes), let me who is afflicted with the Distress and Heat of the World, …
9.4: … always Rejoice, O Skanda, keeping my Mind always on Your Lotus Feet.
सुवर्णाभदिव्याम्बरैर्भासमानां
क्वणत्किङ्किणीमेखलाशोभमानाम् ।
लसद्धेमपट्टेन विद्योतमानां
कटिं भावये स्कन्द ते दीप्यमानाम् ॥१०॥
Suvarnna-[A]abha-Divya-Ambarair-Bhaasamaanaam
Kvannat-Kingkinnii-Mekhalaa-Shobhamaanaam |
Lasad-Dhema-Pattttena Vidyotamaanaam
Kattim Bhaavaye Skanda Te Diipyamaanaam ||10||

Meaning:
10.1: (Salutations to Sri Subramanya) Clad in Divine Clothes which are Shining with the Lustre of Gold, …
10.2: … and wearing a beautiful Girdle on the Waist on which small Bells are Tinkling, …
10.3: … along with a Golden Silk Cloth which is Flashing like Lightning, …
10.4: … I Meditate on Your Waist, O Skanda, You Who Enlighten my Heart.
पुलिन्देशकन्याघनाभोगतुङ्ग_
स्तनालिङ्गनासक्तकाश्मीररागम् ।
नमस्यामहं तारकारे तवोरः
स्वभक्तावने सर्वदा सानुरागम् ॥११॥
Pulindesha-Kanyaa-Ghanaa-Bhoga-Tungga_
Stana-[A]alinggana-[A]asakta-Kaashmiira-Raagam |
Namasyaam-Aham Taaraka-Are Tavorah
Sva-Bhakta-Avane Sarvadaa Sa-Anuraagam ||11||

Meaning:
11.1: (Salutations to Sri Subramanya) Like how You Embraced the Woman of the Pulinda Tribe (i.e. Sri Valli, who meditated on You for long) who had Big and Round ….
11.2: … Bosom, and as a result of that Embrace, Your Chest became Red like Saffron (signifying deep attachment towards Devotees), …
11.3: … I Bow down to You, the Enemy of Taraka, and Who is extremely Powerful, …
11.4: … Please extend the same Anuraga (Love and Affection which You showed towards Valli) towards Your Devotees also,always, You Who are the Joy of the Devotees.
विधौ कॢप्तदण्डान् स्वलीलाधृताण्डान्
निरस्तेभशुण्डान् द्विषत्कालदण्डान् ।
हतेन्द्रारिषण्डाञ्जगत्त्राणशौण्डान्
सदा ते प्रचण्डान् श्रये बाहुदण्डान् ॥१२॥
Vidhau Klpta-Dannddaan Sva-Liilaa-Dhrta-Annddaan
Nirastebha-Shunnddaan Dvissat-Kaala-Dannddaan |
Hate[a-I]ndra-Ari-Ssannddaan.-Jagat-Traanna-Shaunnddaan
Sadaa Te Pracannddaan Shraye Baahu-Dannddaan ||12||

Meaning:
12.1: (Salutations to Sri Subramanya) The Arms which Effected Punishment to Vidhi (Sri Brahma) and the Arms whichSupported the Universe as One’s Play, …
12.2: … The Arms which Casted off the Elephant (Valli Story) and the Arms which are like Kaaladanda (Staff of Death) to the Hostile, …
12.3: … The Arms which Killed the Multitude of Enemies of Indra, and the Arms which are Skilled in Protecting the World, …
12.4: … I Always take Refuge in Your Formidable Arms, O Subramanya (which are like a Mighty Protecting Staff for the World).
सदा शारदाः षण्मृगाङ्का यदि स्युः
समुद्यन्त एव स्थिताश्चेत्समन्तात् ।
सदा पूर्णबिम्बाः कलङ्कैश्च हीनाः
तदा त्वन्मुखानां ब्रुवे स्कन्द साम्यम् ॥१३॥
Sadaa Shaaradaah Ssann-Mrgaangkaa Yadi Syuh
Sam-Udyanta Eva Sthitaash-Cet-Samantaat |
Sadaa Puurnna-Bimbaah Kalangkaish-Ca Hiinaah
Tadaa Tvan-Mukhaanaam Bruve Skanda Saamyam ||13||

Meaning:
13.1: (Salutations to Sri Subramanya) If Six Autumn Moons Continuously Shine, …
13.2: … Rising Together and Staying side by side, such that their Splendour is a Continuous Whole, …
13.3: … and they are Always Shining with Full Brightness, without any Spot on them, …
13.4: … Even then, they can be said to be like Your Face, only for the name’s sake, O Skanda, without the real Splendour matching.
स्फुरन्मन्दहासैः सहंसानि चञ्चत्
कटाक्षावलीभृङ्गसंघोज्ज्वलानि ।
सुधास्यन्दिबिम्बाधरणीशसूनो
तवालोकये षण्मुखाम्भोरुहाणि ॥१४॥
Sphuran-Manda-Haasaih Sa-Hamsaani Can.cat
Kattaakssaa-Valii-Bhrngga-Samgho[a-U]jjvalaani |
Sudhaasyandi-Bimbaa-Dharannii-[Ii]sha-Suuno
Tava-[A]alokaye Ssann-Mukha-Ambhoruhaanni ||14||

Meaning:
14.1: (Salutations to Sri Subramanya) With Shining Gentle Smile like a group of Swans Moving Happily, …
14.2: … and Side Glances like a group of Bees Shining with Splendour, …
14.3: … along with Lips like Bimba Fruit filled with Nectar; O the Son of the Lord of Earth, …
14.4: … I Behold Your Six Faces within my Heart; those Six Faces which blossom like Six Lotuses.
विशालेषु कर्णान्तदीर्घेष्वजस्रं
दयास्यन्दिषु द्वादशस्वीक्षणेषु ।
मयीषत्कटाक्षः सकृत्पातितश्चेद्
भवेत्ते दयाशील का नाम् हानिः ॥१५॥
Vishaalessu Karnna-Anta-Diirghessv[u]-Ajasram
Dayaa-Syandissu Dvaadashas-Viikssannessu |
Mayi-[I]issat-Kattaakssah Sakrt-Paatitash-Ced
Bhavet-Te Dayaashiila Kaa Naam Haanih ||15||

Meaning:
15.1: (Salutations to Sri Subramanya) From Your Large and Long Eyes extending till the Ears, from which continually …
15.2: … pours forth Compassion; those Twelve Eyes, …
15.3: … If on me once Cast their Glance, …
15.4: … What Loss will there be to You, O my Compassionate Lord?
सुताङ्गोद्भवो मेऽसि जीवेति षड्धा
जपन्मन्त्रमीशो मुदा जिघ्रते यान् ।
जगद्भारभृद्भ्यो जगन्नाथ तेभ्यः
किरीटोज्ज्वलेभ्यो नमो मस्तकेभ्यः ॥१६॥
Suta-Anggo[a-U]dbhavo Me-Asi Jiive[a-I]ti Ssadd-Dhaa
Japan-Mantram-Iisho Mudaa Jighrate Yaan |
Jagad-Bhaara-Bhrdbhyo Jagan-Naatha Tebhyah
Kiriitto[a-U]jjvalebhyo Namo Mastakebhyah ||16||

Meaning:
16.1: (Salutations to Sri Subramanya) “Son, you are born from my body, May your glory live (forever)”; Over Your SixHeads which Supports the World, …
16.2: … Mahadeva, the Great Lord, Joyfully uttered Mantras and Blessed You,
16.3: O Jagannatha (Lord of the World), You Who Bear the Burden of the World, …
16.4: … I Salute those Six Heads (blessed by Mahadeva and) which are Adorned with Shining Diadems.
स्फुरद्रत्नकेयूरहाराभिरामः
चलत्कुण्डलश्रीलसद्गण्डभागः ।
कटौ पीतवास करे चारुशक्ति
पुरस्तान्ममास्तां पुरारेस्तनूज ॥१७॥
Sphurad-Ratna-Keyuura-Haara-Abhiraamah
Calat-Kunnddala-Shrii-Lasad-Ganndda-Bhaagah |
Kattau Piita-Vaasa Kare Caaru-Shakti
Purastaan-Mamaas-Taam Puraares-Tanuuja ||17||

Meaning:
17.1: (Salutations to Sri Subramanya) With a Delightfully Pleasing Form adorned with Bracelets and Garlands studded withGlittering Gems, …
17.2: … and Beautiful Ear-Rings moving to and fro over the Shining Face, …
17.3: … With Golden Yellow Clothes over the Waist and the Beautiful Shakti Vel on His Hands, …
17.4: .. I See Your Beautiful Form before my eyes, O the Son of the Enemy of Tripurasura (referring to Shiva).
इहायाहि वत्सेति हस्तान्प्रसार्या_
ह्वयत्यादशच्छङ्करे मातुरङ्कात् ।
समुत्पत्य तातं श्रयन्तं कुमारं
हराश्लिष्टगात्रं भजे बालमूर्तिम् ॥१८॥
Iha-Ayaahi Vatse[a-I]ti Hastaan-Prasaaryaa_
(Aa)Hvaya-Tyaada-Shacchangkare Maatur-Angkaat |
Samutpatya Taatam Shrayantam Kumaaram
Hara-[A]ashlisstta-Gaatram Bhaje Baala-Muurtim ||18||

Meaning:
18.1: (Salutations to Sri Subramanya) “Come here, my Son”, by Extending the Arms …
18.2: … When Shankara calls You, You from Your Mother’s Lap …
18.3: … Spring up and go towards the endearing Embrace of Your Father, O Kumara (another name of Subramanya),
18.4: I Worship that Form of Bala Kumara (Child Kumara) Whose Body was Embraced by Hara (another name of Shiva).
कुमारेशसूनो गुह स्कन्द सेना_
पते शक्तिपाणे मयूराधिरूढ ।
पुलिन्दात्मजाकान्त भक्तार्तिहारिन्
प्रभो तारकारे सदा रक्ष मां त्वम् ॥१९॥
Kumaare[a-I]sha-Suuno Guha Skanda Senaa_
Pate Shakti-Paanne Mayuura-Adhiruuddha |
Pulinda-Atmajaa-Kaanta Bhakta-Arti-Haarin
Prabho Taaraka-Are Sadaa Rakssa Maam Tvam ||19||

Meaning:
19.1: (Salutations to Sri Subramanya) O Kumara, You Who are the Son of the Lord (Shiva), You Who are also called Guhaand Skanda, You Who are the Commandar of the Army of Devas, …
19.2: … You Who hold the Shakti Vel in Your Hands, You Who Mount the Peacock, …
19.3: … You Who are the Beloved of the Daughter of the hunter of Pulinda tribe (referring to Valli), …
19.4: … O Lord, You Who are the Enemy of Tarakasura, Please Protect me always.
प्रशान्तेन्द्रिये नष्टसंज्ञे विचेष्टे
कफोद्गारिवक्त्रे भयोत्कम्पिगात्रे ।
प्रयाणोन्मुखे मय्यनाथे तदानीं
द्रुतं मे दयालो भवाग्रे गुह त्वम् ॥२०॥
Prashaante[a-I]ndriye Nasstta-Samjnye Vicesstte
Kapho[a-U]dgaari-Vaktre Bhayot-Kampi-Gaatre |
Prayaanno[a-U]nmukhe Mayy-Anaathe Tadaaniim
Drutam Me Dayaalo Bhava-Agre Guha Tvam ||20||

Meaning:
20.1: (Salutations to Sri Subramanya) During my Old Age, when my Senses will become Calm, when I will lose Consciousness and lie Motionless, …
20.2: … When my Face will Emit Phlegm and my whole Body will Tremble with Fear, …
20.3: … When I will lie Waiting for Death, O my Lord, during that time, for me, this Helpless creature, …
20.4: … Come to me Quickly and be before me, O Guha, the Compassionate Lord.
कृतान्तस्य दूतेषु चण्डेषु कोपाद्
दहच्छिन्द्धि भिन्द्धीति मां तर्जयत्सु ।
मयूरं समारुह्य मा भैरिति त्वं
पुरः शक्तिपाणिर्ममायाहि शीघ्रम् ॥२१॥
Krtaantasya Duutessu Cannddessu Kopaad
Dahac-Chinddhi Bhinddhi-Iti Maam Tarjayatsu |
Mayuuram Samaaruhya Maa Bhair-Iti Tvam
Purah Shakti-Paannir-Mama-[A]ayaa-Hi Shiighram ||21||

Meaning:
21.1: (Salutations to Sri Subramanya) When the Messengers of the God of Death (Yama) who are Fierce, will say withFerocity, …
21.2: … “Burn him, Cut him, Split him”, threatening me, …
21.3: … (during that time) You, Mounted on Your Peacock and assuring “There is no need to be afraid”, …
21.4: … Please Come to me Quickly with Your Shakti Vel in Hand.
प्रणम्यासकृत्पादयोस्ते पतित्वा
प्रसाद्य प्रभो प्रार्थयेऽनेकवारम् ।
न वक्तुं क्षमोऽहं तदानीं कृपाब्धे
न कार्यान्तकाले मनागप्युपेक्षा ॥२२॥
Prannamyaa-Sakrt-Paadayos-Te Patitvaa
Prasaadya Prabho Praarthaye-Aneka-Vaaram |
Na Vaktum Kssamo-Aham Tadaaniim Krpa-Abdhe
Na Kaaryaanta-Kaale Manaag-Apy-Upekssaa ||22||

Meaning:
22.1: (Salutations to Sri Subramanya) I Salute You by Falling at Your Feet right now, …
22.2: … Be Gracious, O Lord, I am Praying to You Many Times now, …
22.3: … For during that time (i.e. during my old age and when I am nearing death), I will not have the Strength to Speak, O the Ocean of Compassion, …
22.4: … Do not therefore Forsake me during the end of my life even for a little while.
सहस्राण्डभोक्ता त्वया शूरनामा
हतस्तारकः सिंहवक्त्रश्च दैत्यः ।
ममान्तर्हृदिस्थं मनःक्लेशमेकं
न हंसि प्रभो किं करोमि क्वामि ॥२३॥
Sahasra-Anndda-Bhoktaa Tvayaa Shuura-Naamaa
Hatas-Taarakah Simhavaktrash-Ca Daityah |
Mama-Antar-Hrdistham Manah-Klesham-Ekam
Na Hamsi Prabho Kim Karomi Kvaami ||23||

Meaning:
23.1: (Salutations to Sri Subramanya) The Enjoyer of Thousand Universes by name Soora (i.e. demon Soorapadma) was byYou …
23.2: … Slain along with the demons Taraka and Singhavaktra (i.e. demon Singhamukha),
23.3: Within the Core of my Heart lies one Mental Affliction,
23.4: You have still not Killed that, my Lord; What shall I do now? Where shall I go now?
अहं सर्वदा दुःखभारावसन्नो
भवान्दीनबन्धुस्त्वदन्यं न याचे ।
भवद्भक्तिरोधं सदा कॢप्तबाधं
ममाधिं द्रुतं नाशयोमासुत त्वम् ॥२४॥
Aham Sarvadaa Duhkha-Bhaara-Avasanno
Bhavaan-Diina-Bandhus-Tvad-Anyam Na Yaace |
Bhavad-Bhakti-Rodham Sadaa Kalpta-Baadham
Mama-[A]adhim Drutam Naashayo[a-U]maa-Suta Tvam ||24||

Meaning:
24.1: (Salutations to Sri Subramanya) I am always sunken with the burden of Sorrows,
24.2: You are the Friend of the Miserable in all the Worlds; apart from You, I Pray to None Else,
24.3: Preventing full Devotion towards You by always causing Obstacles …
24.4: … are my Mental Sorrows; O the Son of Uma, please Destroy them Quickly.

**अपस्मारकुष्टक्षयार्शः प्रमेह_
ज्वरोन्मादगुल्मादिरोगा महान्तः ।
पिशाचाश्च सर्वे भवत्पत्रभूतिं
विलोक्य क्षणात्तारकारे द्रवन्ते ॥२५॥
Apasmaara-Kusstta-Kssaya-Arshah Prameha_
Jvaro[a-U]nmaada-Gulma-Adi-Rogaa Mahaantah |
Pishaacaash-Ca Sarve Bhavat-Patra-Bhuutim
Vilokya Kssannaat-Taaraka-Are Dravante ||25||

Meaning:
25.1: (Salutations to Sri Subramanya) Apasmara (Epilepsy), Kussttha (Leprosy), Kssaya (Consumption), Arsha (Piles),Prameha (Urinary diseases like Diabetes), …
25.2: … Jwara (Fever), Unmada (Madness, Insanity), Gulma (Enlargement of Spleen or other glands in the abdomen) and other formidable Diseases, …
25.3: … as also all types of Pisachas (Evil Spirits), … (when) in Your Bibhuti (Sacred Ash) contained in a Leaf, …
25.4: … sees You, Who is the Enemy of the formidable Taraka (i.e demon Tarakasura), they hasten to Run awayImmediately.
दृशि स्कन्दमूर्तिः श्रुतौ स्कन्दकीर्तिः
मुखे मे पवित्रं सदा तच्चरित्रम् ।
करे तस्य कृत्यं वपुस्तस्य भृत्यं
गुहे सन्तु लीना ममाशेषभावाः ॥२६॥
Drshi Skanda-Muurtih Shrutau Skanda-Kiirtih
Mukhe Me Pavitram Sadaa Tac-Caritram |
Kare Tasya Krtyam Vapus-Tasya Bhrtyam
Guhe Santu Liinaa Mama-Ashessa-Bhaavaah ||26||

Meaning:
26.1: (Salutations to Sri Subramanya) Always Seeing the Form of Skanda and Hearing the Glories of Skanda, …
26.2: … May my Mouth always Eulogize those Pure Deeds,
26.3: With my Hands always full with Your Works, may my Body always be Your Servant,
26.4: May All my Feelings (Bhava) be completely Absorbed in You, O Guha.
मुनीनामुताहो नृणां भक्तिभाजां
अभीष्टप्रदाः सन्ति सर्वत्र देवाः ।
नृणामन्त्यजानामपि स्वार्थदाने
गुहाद्देवमन्यं न जाने न जाने ॥२७॥
Muniinaam-Utaaho Nrnnaam Bhaktibhaajaam
Abhiisstta-Pradaah Santi Sarvatra Devaah |
Nrnnaam-Antya-Jaanaam-Api Sva-Artha-Daane
Guhaad-Devam-Anyam Na Jaane Na Jaane ||27||

Meaning:
27.1: (Salutations to Sri Subramanya) Is it not that Worshipped by the Great Sages and Ascetics only, …
27.2: … the Devas (Gods) everywhere (i.e. in most cases) become the bestower of Desired Boons?
27.3: But even for the sake of Persons (i.e. Devotees) who are of the Lowest Births, to Grant them His Grace, …
27.4: … Apart from Guha, I do not know any other, I do not know any other.
कलत्रं सुता बन्धुवर्गः पशुर्वा
नरो वाथ नारि गृहे ये मदीयाः ।
यजन्तो नमन्तः स्तुवन्तो भवन्तं
स्मरन्तश्च ते सन्तु सर्वे कुमार ॥२८॥
Kalatram Sutaa Bandhu-Vargah Pashurvaa
Naro Va-Atha Naari Grhe Ye Madiiyaah |
Yajanto Namantah Stuvanto Bhavantam
Smarantash-Ca Te Santu Sarve Kumaara ||28||

Meaning:
28.1: (Salutations to Sri Subramanya) Let my Wife, Children, Relatives or other People, …
28.2: … whether they are Men or Women, all those who stay in my House, …
28.3: … Let them all Worship You alone, let them all pay Obeisance to You alone, let them all Praise You alone, let them allTurn to You alone, …
28.4: … Let them all become absorbed in Your Rememberance only, O Kumara.
**मृगाः पक्षिणो दंशका ये च दुष्टाः
तथा व्याधयो बाधका ये मदङ्गे ।
भवच्छक्तितीक्ष्णाग्रभिन्नाः सुदूरे
विनश्यन्तु ते चूर्णितक्रौञ्चशौल ॥२९॥
Mrgaah Pakssinno Damshakaa Ye Ca Dussttaah
Tathaa Vyaadhayo Baadhakaa Ye Mad-Angge |
Bhavac-Chakti-Tiikssnna-Agra-Bhinnaah Suduure
Vinashyantu Te Cuurnnita-Kraun.cashaula ||29||

Meaning:
29.1: (Salutations to Sri Subramanya) Those Animals, Birds and Biting Insects which are offensive, …
29.2: … and in like manner, those Diseases which cause Pain and afflict my Body, …
29.3: … Piercing them with Your Sharp Shakti Vel and casting them Far away, …
29.4: … Please Destroy them, O You Who Crushed the Krauncha Mountain.
**जनित्री पिता च स्वपुत्रापराधं
सहेते न किं देवसेनाधिनाथ ।
अहं चातिबालो भवान् लोकतातः
क्षमस्वापराधं समस्तं महेश ॥३०॥
Janitrii Pitaa Ca Sva-Putra-Aparaadham
Sahete Na Kim Deva-Sena-Adhinaatha |
Aham Ca-Ati-Baalo Bhavaan Loka-Taatah
Kssama-Sva-Aparaadham Samastam Mahe[a-Ii]sha ||30||

Meaning:
30.1: (Salutations to Sri Subramanya) Mother and Father, seeing the Faults of their Children, …
30.2: … do they not Tolerate and Forgive those, O the Chief of the Army of Devas?
30.3: I am a mere Child and You are the Father of the World,
30.4: (So like a Father) please Forgive all my Faults, O the Great Lord.
**नमः केकिने शक्तये चापि तुभ्यं
नमश्छाग तुभ्यं नमः कुक्कुटाय ।
नमः सिन्धवे सिन्धुदेशाय तुभ्यं
पुनः स्कन्दमूर्ते नमस्ते नमोऽस्तु ॥३१॥
Namah Kekine Shaktaye Ca-Api Tubhyam
Namash-Chaaga Tubhyam Namah Kukkuttaaya |
Namah Sindhave Sindhu-Deshaaya Tubhyam
Punah Skanda-Muurte Namaste Namostu ||31||

Meaning:
31.1: (Salutations to Sri Subramanya) Salutations to Your Peacock and Your Shakti Vel,
31.2: Salutations to Your Goat, Salutations to Your Cock,
31.3: Salutations to Your Pilgrimage (referred to as Sindhudesha) by the side of the Sea,
31.4: Salutations, Salutations to You again and again, O Skanda, Salutations to Your Beautiful Form.
जयानन्दभूमञ्जयापारधामन्
जयामोघकीर्ते जयानन्दमूर्ते ।
जयानन्दसिन्धो जयाशेषबन्धो
जय त्वं सदा मुक्तिदानेशसूनो ॥३२॥
Jaya-[A]ananda-Bhuuman.-Jaya-Apaara-Dhaaman
Jaya-Amogha-Kiirte Jaya-[A]ananda-Muurte |
Jaya-[A]ananda-Sindho Jaya-Ashessa-Bandho
Jaya Tvam Sadaa Mukti-Daane[a-Ii]sha-Suuno ||32||

Meaning:
32.1: (Salutations to Sri Subramanya) Victory to You, the Inner World of Bliss Consciousness, Victory to You Whose Abodeis in that Shoreless (i.e. Unbounded) Bliss Consciousness,
32.2: Victory to You Whose Glory (both Inner and Outer) unfailingly extend everywhere, Victory to You Whose Form is an Embodiment of Bliss,
32.3: Victory to You Who is an Ocean of Bliss, Victory to You Whose Friendship is Unbounded (being the all pervading Consciousness),
32.4: Victory to You Always, Who is the Son of the Lord Who bestows Liberation (i.e. Lord Shiva).

 
भुजङ्गाख्यवृत्तेन कॢप्तं स्तवं यः
पठेद्भक्तियुक्तो गुहं संप्रणम्य ।
स पुत्रान्कलत्रं धनं दीर्घमायुः
लभेत्स्कन्दसायुज्यमन्ते नरः सः ॥३३॥
Bhujangga-[A]akhya-Vrttena Klptam Stavam Yah
Patthed-Bhakti-Yukto Guham Samprannamya |
Sa Putraan-Kalatram Dhanam Diirgham-Aayuh
Labhet-Skanda-Aaayujyam-Ante Narah Sah ||33||

Meaning:
33.1: (Salutations to Sri Subramanya) This Hymn which is Arranged and set in Motion in the Bhujanga (Snake-like) Metre,the person who …
33.2: … Recites with deep Devotion and Reverentially Bowing before Guha, …
33.3: … will get good Spouse and Sons, Wealth and long Life …
33.4: … and finally that person will obtain the Sayujya (absorption in the Divine Essence) of Skanda.

** Those who do not have the time may recite these 18 times a Day.

And chant the Sankalpa Suktha twice a day for better decision making.

Sankalpa means, Right Determination.

The power of determination and auto suggestion play a vital part in ensuring the success of any endeavour.

Though there are various factors determining the results of any action, the individual plays a vital part.

The effort of the individual is not to be assailed by self-doubt or negative thoughts on the performance or the result that may accrue.

The Dhruda or strong determination is required.

If the Determination is Right favourable results will ensue.

The Vedas have a Sukta devoted to this aspect, called Sankalpa Suktha

https://ramanan50.wordpress.com/2014/01/18/prayer-resolution-auto-suggestion-sankalpa-suktam/

Related Post

https://ramanan50.wordpress.com/2014/05/08/cure-disease-aksheebhyam-the-auto-suggestion-sukta/

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

What is not known is that there is Vishnu Tantra.

Lord Vishnu.
Image Credit.vishnu108.deviantart.com

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

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

Of these two, the Pancharatra is closer to Tantra.

Information on this subject is scarce and readers may contribute.

The Vishnu Tantra.

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

In Satwa, his Narayan form is most important

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

in Tama, his Varah form is most important.

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

Om Namo Bhagavathe Vasudevaaya.

Yantras are usually made of copper.

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

Naivedya.Sakkarai Pongal.

For general rules for Pooja please refer my post.

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

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

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

The six aspects of Surrrender to Vishnu.

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

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

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

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

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

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

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

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

Citation.

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

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

Related articles

• One Vishnu For Every Month Lakshmi Tantra
• What Is Pancharatra Of Sri Vaishnavism

Shiva In Thiruvannamalai.

Shiva In Thiruvannamalai , An artist’s conception. Image credit, http://www.arunachalasamudra.org

People go over their heads on some archeological sites over a few thousands year old.

But in India, there are sites which are over A Million year old in India, like the one in Pallavaram Chennai.

Arunachal Mountain, Pre Historic Conception.

Arunachala, Google Earth.’

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

The Story of Attirampakkam.’

Million year old Tamil Site

The Tamil Literature is over a Million year old.

‘Archaeological research has uncovered evidence of fossil remains of animals and primitive stone implements around the northern Tamil Nadu that could be dated to belong to around 3000,000 BCE.^{[citation needed]}Humans in South India,

Millon Year old Tamil quotes Vedas

Tamil quotes Vedas and they in turn quote Tamil.These two are so interwoven it is difficult to determine which is earlier.

The presence of Sanatana Dharma in the Dravida Desa, that is south of the Vindhyas seem to be earlier than the one in the north.

Please read my Post on this.

The archeological finds, the temples in South India confirm this view.

Of the many tools to date the monuments, sites,Banded Iron Formation(BIF), of analysing the rock formation is one.

The other reliable tools include Astronomy,Carbon Dating,Etymology and of course Archeology.

The Arunachala Mountain in Tamil Nadu, this is also called Thiruvannamalai.

This mountain is referred to in the Puranas, a quote is provided below.

The Ithihasas, Ramayana and Mahabharata are old, they quote the Puranas, which are older.

And ancient Tamil Language also quote the Purans.

So the Puarans are ancient History.

This Purana states that the Arunachala is ancient!

Skanda Purana on Thiruvannamalai.

‘Geological experiments in and around Tiuvannamalai have revealed that the rock (charnokite) which makes up Arunachala covering is older than 3.5 billion years old ( Geological Survey of India) and

Banded Iron formations around Tiruvannamalai area are thought to be about 3 billion years old.

(Mineralogy and chemistry of banded iron formations (BIF) of Tiruvannamalai area, Tamil Nadu,Journal of Earth System Science,Volume 98, Number 2 / July, 1989.)

It is thus evident that even scientific conclusions do place Arunachala Age to be beyond 3.5 billion years and perhaps the range would be 4.4 to 3.5 billion years old.

Citation.

http://arunachalaheart.blogspot.in/2009/04/arunachala-geology.html

https://cosmicmaps.wordpress.com/2014/10/16/arunachala-holy-mountain-of-cosmic-vibrations-and-spiritual-axis-of-earth/

Related articles

• Pancha Kedar Five Shiva Temples By Pandavas
• Indus Valley Inscriptions Written In Tamil

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

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

And there is Chatur varna in Bali!

Banjar Saren Jawa, Bali. Brahmin Village

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

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

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

Banjar Saren Jawa.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

..

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

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

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

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

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

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

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

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

Citation.

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

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

Related articles

• Brahmin Gotra List
• Brahmin Sages Branches SubCastes Origin
• History Of Brahmins India

That the Sanatana Dharma spread world-wide is a fact.

Equally true is that the Varnas of Hindus spread (Brahmins, Kshatriyas, Vaisyas and Sudras).

The Kingdoms of Vietnam , Bali,Cambodia,  and Indonesia trace their ancestry to Sanatana Dharma.

Fiji has Manu’s Portrait in the Parliamentary Hall.

Brahmins’ Attitude.

Australian Aborigines perform Shiva’s Third Eye dance and some of them wear Srivaishnava marks on their forehead even today.

Lord Rama’s Kingdom was spread over this area.

Tamil Kings who were the followers of Santana Dharma also conquered these Nations ans established their rule there.

The left their mark, social, cultural and religious.

This may by noticed by looking at the Hindu Temples in these regions and the cultural similarities in the region.

These intermingled Buddhism, which arrived here later and what we have a curious mixture of Hindu and Buddhist practices in the area.

However the Brahmin group maintained a `distinct identity and they still live there.

‘

The Champa civilization was located in the more southern part of what is today CentralVietnam, and was a highly Indianized Hindu Kingdom, practicing a form of ShaiviteHinduism brought by sea from India. Mỹ Sơn, a Hindu temple complex built by the Champa is still standing in Quang Nam province, in Vietnam.

The Champa were conquered by theVietnamese and today are one of the many ethnic minorities of Vietnam. Hindu temples are known as Bimong in Cham language and the priests are known as Halau Tamunay Ahier.

The Balamon Hindu Cham people of Vietnam make up only 25% of the overall Cham population (the other 75% are Muslims or Cham Bani). Of these, 70% belong to the Nagavamshi Kshatriya caste (pronounced in Vietnamese as “Satrias”), and claim to be the descendants of the Champa Empire. A sizeable minority of the Balamon Hindu Cham are Brahmins.

‘

In any case a sizable proportion of the Balamon Hindu Cham are considered Brahmins.

Hindu temples known as Bimong in the Cham language and the priests Halau Tamunay Ahier.

The exact number of Tamil Hindus in Vietnam are not published in Government census, but there are estimated to be at least 50,000 Balamon Hindus, with another 4,000 Hindus living in Ho Chi Minh City; most of whom are of Indian (Tamil) or of mixed Indian-Vietnamese descent. The Mariamman Temple is one of the most notable Tamil Hindu temples in Ho Chi Minh City. Ninh Thuan and Binh Thuan Provinces are where most of the Cham ethnic group (~65%) in Vietnam reside according to the last population census. Cham Balamon (Hindu Cham) in Ninh Thuan numbered 32,000 in 2002 inhabiting 15 of 22 Cham villages.^[27] If this population composition is typical for the Cham population of Vietnam as a whole then approximately 60% of Chams in Vietnam are Hindu

Citation.

http://www.hinduhumanrights.info/hindus-of-vietnam/

https://en.wikipedia.org/wiki/Hinduism_in_Southeast_Asia#Indonesia

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

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

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

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

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

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

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

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

Read my posts on each of these.

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

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

And the DNA evidence is provided below.

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

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

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

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

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

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

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

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

Citation.

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

Related articles

• Brahmin Sages Branches SubCastes Origin
• Brahmin Gotra List

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

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

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

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

It is about 21oo Million years old.

‘

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

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

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

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

Garuda hiils , Tirupathi.Million Years Old.

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

Tirupat Hills, Balaji TempleTirupati Tirumala

…

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

(1) Archaean rocks of the eastern Dharwar Craton (the granites and gneisses)

(2) the Eparchean unconformity (Quartzose sandstones overlying the granite with a distinct unconformity)

(3) Puranas (a general name for Proterozoic sedimentary sequences found in a series of basins deposited on the Indian Shield; including the Cuddapah Basin)^[4]

(4) Quaternary deposits

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

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

Access

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

Known History of the temple as per records.

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

From The Puranas.

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

Tirumala-Tirupati :-

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

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

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

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

Related articles

• Temple With 9 Million Shiva Lingas

I have been trying to fathom the mystery of Human migration in the world.

There are descriptions of Great Flood in almost all the mythologies,Jewish, Christian, Mayan,Incas, Sumerian.

But he Great Floods do not get such detailed references anywhere as in Tamil Classics belonging to Tamil Sangam Era, which is erroneously dated around 3 BC.

The internal evidence in the Texts, external references found in world literature, Vedic Texts and Geology assigns a earlier date.

There is a study which states that the Tamils were very much n advanced civilisation around 7,4,000 years ago.

Please refer my Post.

And there is site reflecting Tamil Culture, 1 Million year old, in Pallavaram Cheanni, Tamil Nadu, India.

Tamil quotes the Vedas and they quote Tamil.

Read my Post on this.

So it is ell nigh impossible to assign exact dates for these two or which precedes the other because of the Time frame involved, on the available evidence now.

Dating of these are verified by Astronomy, Astro-oarchelogy and of course by Anthropology,Cultural,Linguistic similarities and Archeology.

Yet another source is Genome Study, the Study of Genes.

By studying  and comparing the Genes of the present population with the ancient skeletons found around the world, one can arrive at a conclusion.

When one looks at Human population in the Europe, one finds that it seems to start abruptly,w ith the statement that People migrated from Asia.

From here in Asia and Why?

The Western science has been silent till now.

Now research of DNA has come a long way and they prove that the migration took place from India, then called Bharatavarsha.

Reference in The Bhagavatha Purana states that the ancestor of Lord Rama, Satyavrta Manu migrated from the South of Vindhya Mountains to Ayodhya and Manu’ son Ikshvaku founded the Ikshvaku Dynasty.

Please read my Post, Rama’s ancestor Dravida, migrated from South.

At the same time Shiva with his son Ganesha moved westwards  through Middle east ,Europe,Africa,South America, North America, Central America, Russia to Arctic where the Rig Veda as composed.

Then they returned to India through the Khyber Pass and this event has been taken as Aryan Invasion of India.

Please read my Posts on each point.

Now that the far Eastern and American civilizations are traced to Santana Dharma, it is evident that the people of the far east( in relation to the west, here they mean the now Middle east), it is the Sanatana Dharma Tribes which migrated to these places.

Read my Post Vedic Tribes.

The Reports.

Human Migration, In and Out of India.

* I ahve provided this Map to inform readers of the other view that the initial Migration to India was from Africa.I disagree with this view.Check My Posts on this.

new study has revealed that Indians belonging to higher castes are genetically closer to Europeans than are individuals from lower castes, whose genetic profiles are closer to those of Asians.

The study compared genetic markers—located on the Y chromosome and the mitochondrial DNA—between 265 Indian men of various castes and 750 African, Asian, European and other Indian men. To broaden the study, 40 markers from chromosomes 1 to 22 were analyzed from more than 600 individuals from different castes and continents. The comparison of the markers among these groups confirmed that genetic similarities to Europeans increased as caste rank increased.

The study, led by Michael Bamshad of the University of Utah, in Salt Lake City, and his colleagues, is reported to be the most comprehensive genetic analysis to date of the impact of European migrations on the structure and origin of the current Indian population. The article appears in the current issue of Genome Research.

The caste system, defined in ancient Sanskrit texts, determines a person’s rank in society: The Brahmin, who were traditionally priests and scholars, held the highest rank in Hindu society. Warriors and rulers made up the Kshatriya who were the next in line to the Brahmin. Merchants, traders, farmers, and artisans were the third caste called the Vysya. The Shudra were the fourth rank and consisted of laborers. Because of strict rules forbidding marriage between men and women of different castes, these four classes remained distinct for thousands of years.

Bamshad’s team found that Y chromosomes from the Brahmin and Kshatriya closely resembled European Y chromosomes rather than Asian Y chromosomes. The Y chromosomes from the lower castes bore more similarities to the Asian Y chromosome. The mitochondrial DNA showed the same pattern.

The authors believe their results support the notion that Europeans who migrated into India between 3,000 and 8,000 years ago may have merged with or imposed their social structure on the native northern Indians and placed themselves into the highest castes.

Analysis of the paternally transmitted Y chromosome among Indians in general indicated that the Y chromosome had a more European flavor. Maternally inherited mitochondrial DNA among Indians is more Asian than European. This suggests that the Europeans who entered India were predominantly male.

. . .

Bamshad, M. et al. Genetic evidence on the origins of Indian caste populations. Genome Res 11, 994-1004 (May 2001).

That required developing new computational methods for genetic analysis. “Figuring out how these populations are related is extremely hard,” Reich says. “There’s a lot that happened in Europe in the last 8,000 years, and this history acts like a veil, making it difficult to discern what happened at the beginning of this period. We had to find statistics that were able to tell us what happened deep in the past without getting confused by 8,000 years of intervening history, when massive and important events occurred.”

“What we find is unambiguous evidence that people in Europe today have all three of these ancestries: early European farmers who brought agriculture to Europe, the indigenous hunter-gatherers who were in Europe prior to 8,000 years ago, and these ancient north Eurasians,” Reich says. Further analyses showed that describing present-day Europeans as a mixture of the three populations is a good fit for most, although not all, populations.

When the study began, the ancient north Eurasian population was a “ghost population”—identified based on genetic patterns without any ancient DNA. But in 2013, another group analyzed DNA from two skeletons found in Siberia, one from 24,000 years ago and one from 17,000 years ago, and found that it shared genetic similarities with Europeans and North Americans. The ghost, Reich says, had been found.

Although DNA from ancient north Eurasians is present in nearly all modern Europeans, Reich’s team did not find it in their ancient hunter-gatherers or the ancient farmers. That means the north Eurasian line of ancestry was introduced into Europe after agriculture had been established, a scenario most archaeologists had thought unlikely.

“We have this amazing observation that only two ancestries are represented among the first farmers, from about 7,000 to 5,000 years ago. And then suddenly everybody today has ancient north Eurasian ancestry,” Reich says. “So there must have been a later movement of this ancestry into Europe.”

Anthropologists have long thought that densely settled populations would be resistant to the arrival of new groups. “But this is hard evidence that exactly such a major migration occurred,” Reich says. “It’s very important because it’s a major contributor to Europeans today.” The time of the ancient north Eurasians’ arrival remains to be determined, but Reich says their later-than-expected movement into Europe might help explain the complex mix of languages that exists there today…

..Anatole Klyosov is a friend of yours? That is positively awesome. The y-DNA R1a1a matter still seems to be shrouded in mystery to a large extent. There is a basic split between Northern Europe and Asia which has become apparent. Here is a blog post from the Polish Genetics and Anthropology Blog run by one of our very own forum members which summarizes the findings. A major division within R1a1a emerges: Southern Europe and Asia vs. Northern Europe –

Thus far, all the South-Asian participants of the Family Tree DNA R1a1a and Subclades Y-DNA Project have tested positive for the Z93 SNP, which, as mentioned, seems to be the defining SNP which separates Northern European and Asiatic R1a1a indviduals. From the R1a1a spreadsheet, I will list a few Indian individuals who have tested for the relevant SNPs in question;
– An individual who lists his surname as Bajwa. The Bajwa are a Jatt clan from the Punjabi-speaking areas of Northwest India. This individual is listed as positive (+) for Z93.
– An individual who is of a Nair background from Kerala, southern India. He is positive for both Z93 and L342.2+, which is downstream from Z93.
-An individual who lists his surname as Kamath. Kamath is a very common surname among the Saraswat Brahmins of the Konkan coast of India. He is positive for L342.2. Given that this is downstream from Z93, it is likely he is also Z93+.
– A Bihari Brahmin individual who lists his last name as Dikshit. As in the last two individuals, he has not tested for Z93 but is L342.2+ and L657+, both downstream from Z93.
– An individual who lists his surname as Khokar. Khokar is a Punjabi-specific surname borne by a variety of clans of various ethnic groups in the Punjab region. While the individual doesn’t seem to have tested for Z93, he is L342.2+, thus he is likely to be Z93+ as well.

I personally think it would be highly fallacious to form any conclusions based on such small sampling. More R1a1a South-Asians most certainly need to get themselves tested. But thus far, all the Indian individuals seem to be Z93+. I asked Polako, the forum enthusiast on everything R1a1a about all this, and this is what he had to say. However, going by the results thus far, I have no idea as to how we could possibly go about tracking the Indo-European migration to India and their patrilineal descendants (Brahmins, etc) if all South-Asian R1a1a individuals are indistinguishable from each other. This, to me, make absolutely no sense. I will refrain from concluding anything on the matter for now, though. The apparent lack of SNP differentiation between various South-Asian R1a1a individuals also doesn’t quite corroborate with the appreciable variation and differences in the autosomal DNA admixture proportions of the various castes and tribes of India.

The T. Kivisild et al study is actually based on y-DNA and mtDNA Haplogroups, not autosomal DNA. The map which you posted is actually a multidimensional scaling plot of eight Indian and seven western Eurasian populations, using Fst distances calculated for 16 Y-Chromosomal SNP haplogroups. In terms of autosomal DNA however, the Punjabis cluster firmly within South-Asia, along with other more North-Westerly groups such as the Pathans, Sindhis and Kashmiris. Additionally, they tend to exhibit elevated amounts of West-Asian and Northeastern European admixture relative to other South Asian groups; which is quite typical of Northwest Indian and Pakistani groups.

The Lambadis are a nomadic tribe affiliated with the Banjaras of Northwest India found in south and west India. The Castes and Tribes of South India (1909) by Edgar Thurston and K. Rangachari has an interesting introductory account on them;

Oddly enough, the Lambadi of Andhra Pradesh according to the same Kivisild et al. (2005) study exhibited y-DNA R1b at 27%, which is quite atypical for Indians in general.

Citation.

http://www.hhmi.org/news/modern-europeans-descended-three-groups-ancestors

http://www.forumbiodiversity.com/showthread.php/25479-Brahmin-caste-R-M17-affinities-with-Europeans-or-lack-thereof-(split)-mod?s=58e5b2b489abad795b20a2acde8a7a64

http://www.genomenewsnetwork.org/articles/05_01/Indo-European.shtml

Related articles

• Surprise: Ashkenazi Jews Are Genetically European

That the Vedas of the Sanatana Dharma spread far and wide is proved by the latest findings and they have been verified.

One major problem in understanding this spread is the distances involved in this endeavour.

MRTS.Mass Rapid Transportation System.

How come the Vedic people had traveled to these areas when the known transport of those times are/were Horses?Chariots?

But the advanced knowledge of Electricity of the Vedic people indicate that since they knew about electricity, hey could have used it for Transport.

And their knowledge of Magnetism and aircrafts, Vimananas also makes one to suspect that they could have used these principles.

Added to this is the finding of the Axle of Ravana’s Pushpaka Vimana in Sri Lanka.(read my Post on this)

The presence of Public Bathing facility in Mohenja darao Harappa sites indicate that there were Public facilities for communities.

Could they have used this for travel ad for Mass Rapid Transport Systems?

The answer is Yes.

Read On…..

‘

Related articles

• Vedas On Human Anatomy
• Hinduism Fifty Thousand Years Old Rig Veda
• Environment Definition Study In The Vedas Hinduism

Agraharam is a name given to the dwelling place of Brahmins in India.

This term is unique especially in South India.

The term Agrahara means Primary Garland.

Aerial View of Madurai,

Agraharam, Brahmins’ Dwelling Place, India,

This might denote the social status accorded to Brahmins because of their character.

Agrahara also means the primary Garland because of the lay out of the ancient indian villages/towns.

Every town /Village had, at its center,a Temple.

The streets were surrounding it in the form of a Garland..

The First street was the Agrahara, inhabited by Brahmins.

Aerial View of Madurai.see the structure of the streets now changed.

This comes after the Sannidhi Street,which contains more Small temples, other than the primary one,.

Then the Mada Veedhis.

This ,again is peculiar to South India.

Madam in Tamil means Balcony.

In ancient days the Mada Veedihs were the prerogative of the Kings.

Exception was Brahmins’ Dwelling Area.

After Mada Veedis came the Agrahara.

Then Mettukudi.

Other names were also used.

This as occupied by people of the other Varnas, loosely defined now as Caste,Kshatriyas, Vaisyas.

Outer most area was occupied by the Sudras.

Shudras were the off springs of Inter caste marriages and those who failed to follow The Vedic Dharma.

This was determined by disposition as well.

With the change in Brahmins vocation and their seeking their livelihood in other professions, this Agrahara has changed, the  houses having been sold to other communities.

Curiously enough, it is the Tamil, which is portrayed as anti Sanatana Dharam, which is untrue,that describes the Agrahara in details, not Sanskrit!

‘The houses had in front of them, a shed with short legs to which were tied fat calves; the houses were washed with cowdung and had idols (inside them). Domestic fowl and dogs did not approach them. It was the village of the guardians of the Veda who teach its sounds to the parrots with the bent mouth. If you (bard) reach (the place), fair faced bangled ladies who are as chaste as (Arundhathi) the little star which shines in the north of the bright, broad sky, will after sunset feed you on the well-cooked rice named after the bird (explained by the commentator as the rice called irasanam) along with slices of citron boiled in butter taken, from the buttermilk derived from red cows and scented with the leaves of the karuvembu, and mixed with pepper-powder, and the sweet-smelling tender fruit plucked from the tall mango tree and pickled.’

Agrahara List.

There are a number of places in Southern Karnataka named agrahara. These places might have, probably, originated as Brahmin villages.

• Agrahara,(near Baragur) Handikunte post, Sira taluk, Tumkur dist, Karnataka
• Agrahara, Arkalgud, in Hassan district of Karnataka state, India
• Agrahara, Arsikere, in Hassan district of Karnataka
• Agrahara, Channarayapatna, in Hassan district of Karnataka
• Agrahara, Chiknayakanhalli, in Tumkur district of Karnataka
• Agrahara, Chintamani, in Kolar district of Karnataka
• Agrahara, Holalkere, in Chitradurga district of Karnataka
• Agrahara, Hosadurga, in Chitradurga district of Karnataka
• Agrahara, Hunsur, in Mysore district of Karnataka
• Agrahara, Kadur, in Chikmagalur district of Karnataka
• Agrahara, Kanakapura, in Bangalore Rural district of Karnataka
• Agrahara, Koratagere, in Tumkur district of Karnataka
• Agrahara, Malur, in Kolar district of Karnataka
• Agrahara, Sandur, in Bellary district of Karnataka
• Agrahara, Shrirangapattana, in Mandya district of Karnataka
• Agrahara, Sira, in Tumkur district of Karnataka
• Agrahara, Srinivaspur, in Kolar district of Karnataka
• Agrahara Bachahalli, in Krishnarajpet taluk of Mandya district, Karnataka
• Agrahara Palya, in Bangalore North taluk of Bangalore district, Karnataka
• Agrahara Somarasanahalli, in Kola taluk of Kolar district, Karnataka
• Agrahara Vaddahalli, in Hosakote taluk of Bangalore Rural district, Karnataka
• Agrahara Valagerehalli, in Channapatna taluk of Bangalore Rural district, Karnataka
• Konappana Agrahara, town in Anekal taluk adjoining Electronics City.
• Rupena Agrahara
• Agrahara,(near Baragur) Handikunte post, Sira taluk, Tumkur dist, Karnataka

Tamil Nadu[edit]

• Annalagraharam, village in Kumbakonam taluk of Thanjavur district.
• Ganapathi Agraharam, village in Thanjavur district
• Kondayyampettai Agraharam, a locality in Thiruvanaikaval
• Pallipalayam Agraharam, village in Namakkal district
• Pudupalaiyam Agraharam, village in Kanniyakumari district.
• Kolinjivadi Agraharam, village in Dharapuram taluk of Tiruppur district
• Agraharam, village in Vellore district
• Thuvariman Agraharam, village in Madurai district
• Malaipattu Agraharam, Proposed Agraharam concept approved layout, in Sriperumbudur Taluk, Kanchipuram District.
• Sannidhi Street, Ravanasamudram, Tirunelveli district.
• Agraharam, village in Denkanikottai Taluk of Krishnagiri District

Kerala

• There is a famous Agraharam in Thiruvananthapuram, Kerala called Valiya Sala which is the lengthiest Agraharam in India.
• Agraharams in Palakkad district are around 96. When the count of villages in the municipal area, they are around 18 of them. The concept is similar with houses in row on both sides and a temple at one end. They may differ in shapes – some are in straight line, some are T shaped and few have multiple temples within the village.
• There are two main cluster Agraharams in Kottakkakam (Fort) and Karamana in Thiruvananthapuram, capital of Kerala State, India. The cluster in Fort is a string of several streets outside the four entrances of the Temple of the presiding deity of Thiruvananthapuram i.e. Sri Padmanabha Swami (Mahavishnu reclining on a serpent floating on ocean (Ksheerasaagaram). South Street, West Street, Ramaswami Kovil Street(North entrance), Pazhavangadi Street(East entrance), Thamman Street, First Puthen Street, Second Puthen Street, Third Puthen Street, Deekshidar Street, Edachery Kotta Street, Chottupura Street, Otta Street etc. are the main Agraharams in Fort cluster. Similarly there are several streets in Karamana Agraharam cluster also.

• List of Kerla Agraharams.

The agraharams were constructed according to its own principles of architecture. Each house opened out into the street and each had a vasal-thinnai, which led to the ul-thinnai, rezhi, thazhvaram, adukkalai and kottil. Many of the agraharams had small inner courtyards, which provided adequate daylight to the rooms. Some of the agraharams are;

• Kizhakkencherry Gramam, Palakkad
• Vadakkencherry Gramam, Palakkad
• Thekke Gramam (Southern Village), Chittur, Palakkad
• Padinjare Gramam, Thathamangalam, Palakkad
• Kizhakkencherry Gramam, Palakkad
• Kuzhalmannam Agraharam, Palakkad
• Agraharam in Thiruvananthapuram

Citations.

http://www.karmakerala.com/guide/kerala-agraharams.html

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

Related articles

• History Of Brahmins India
• Brahmin An Outcast ,Vratya, Manusmriti
• From Where Did The Brahmins Come?