I have written articles on the connection between Anatolia,(Asia Minor), Mesopotamia, Sumeria and Babylon.

They are,

Hindu kings of Iraq, Turkey, Syria, Lebanon, Egypt and Italy,

‘

Mitanni (/mɪˈtæni/; Hittite cuneiform KUR ^URUMi-ta-an-ni; alsoMittani Mi-it-ta-ni) or Hanigalbat (Assyrian Hanigalbat, Khanigalbatcuneiform Ḫa-ni-gal-bat) or Naharin in ancient Egyptian texts was a Hurrian-speaking state in northern Syria and southeast Anatoliafrom ca. 1500 BC–1300 BC. Founded by an Indo-Aryan ruling class governing a predominantly Hurrian population, Mitanni came to be a regional power after the Hittite destruction of Amorite^[1] Babylon and a series of ineffectual Assyrian kings created a power vacuum in Mesopotamia.

The Mittanni was in northern Mesopotamia , roughly from 1500-1300 BC.

At its height the empire extended from Kirkuk (ancient Arrapha) and the Zagros Mountains in the east through Assyria to the Mediterranean Sea in the west.

…These Kings and evena Roman Emperor sported Thiruman, The Vaishnavite marks on their Body.

Mittani, Hitties

I had also written on the migration of Shiva with his son Ganesha westwards from the south of Vindhyas, because of a Tsunami.

This was the time Lord Rama’s ancestor Satyavrata Manu migrated to Ayodhya .

Satyavrata manu’s son Ikshvaku founded the Sola dynasty, Ikshvaku.

The traces of Shiva are found everywhere from the Middle east to the Arctic!

The Chola dynasty traces its origins to ikshvaku dynasty of Rama.

The story of Chola King Sibi is narrated in the Vishnu Purana, as the ancestor of Rama.

Apart from the evidence of Hitties being influenced by the Tamils, it might be possible that the Cholas were in Hittie Kingdom,possibly they had a hand in forming the Hittie Empire.

The Hittites relied on their mastery of chariot warfare. Resembles Manuneedhi Chola, Tamil King

This is a speculation I have in the light of many of the Hitties customs and the depiction of a chariot  running over a man.

In the Tamil Classics, King Manu Needhi Chola ran his son down by his chariot because his son ran over a calf and because the cow had complained of this to him by ringing the bell set up by the king for the people to let him know of their problems!

Monument in Siva, Turkey.

‘

It wasn’t until explorer Charles Texier stumbled upon ruins he had hoped belonged to an ancient Roman city that history would gradually begin to allow the Hittites to take their rightful place. Texier made his discovery in the isolated village of Bogazköy, in central Anatolia, roughly half way between Ankara and Sivas. The year was 1834. Though he didn’t know it at the time, he had in fact discovered the imperial Hittite city of Hattusa. However, the road to understanding the Hittites would prove to be a long one.

Stones covered with mysterious hieroglyphs were being discovered in northern Syria and all over Anatolia and they seemed to relate to the hieroglyphs found at the Hattusa site. Archaeologists were beginning to consider the possibility that these hieroglyphs belonged to an ancient forgotten empire. In 1880, English Assyriologist Archibald Sayce shocked the world with his announcement that this empire and the Hittites of the Old Testament were one and the same people.

Excavations at the site did not start until 1906, and tablets found in the Hittite’s cuneiform language revealed a surprising twist. The language of the Hittites belonged to the Indo-European languages with the Hittite word for water (‘watar’) for instance uncannily resembling English and German, leading to speculation that the Hittites may originally have migrated from Europe. Other theories, however, claim that Indo-European languages originated elsewhere, perhaps even in Anatolia itself. Whatever the truth may be, English and a host of other languages can thus be traced back to a single root hidden somewhere in the darkness of prehistory..

‘Excavations at a mound known as Topraktepe indicate Hittite settlement in the area as early as 2600 BC, though little is known of Sivas’ history prior to its emergence in the Roman period. In 64 BC as part of his reorganization of Asia Minor after the Third Mithridatic War, Pompey the Great founded a city on the site called “Megalopolis”. Numismatic evidence suggests that Megalopolis changed its name in the last years of the 1st century BC to “Sebaste”, which is the feminine form of the Greek name corresponding to Augustus. The name “Sivas” is the Turkish version deriving from the name Sebasteia, as the city was known during late Roman empire. Sebasteia became the capital of the province of Armenia Minor under the emperorDiocletian, was a town of some importance in the early history of the Christian Church; in the 4th century it was the home of Saint Blaise and Saint Peter of Sebaste, bishops of the town, and of Eustathius, one of the early founders of monasticism in Asia Minor. It was also the place of martyrdom of the Forty Martyrs of Sebaste, also 4th century. Justinian I had a fortified wall around it rebuilt in the 6th century…

…’Historian Christopher Scarre describes Hattusa as “a vast fortress-city sprawling over the rocky terrain, with craggy citadels and elaborate temples. It became the center of a powerful empire that covered not only most of Anatolia but also at times extended far to the south, into Syria and the Levant” (206). Hattusa was originally founded by the Hatti (an aboriginal tribe of Anatolia) in 2500 BCE, and their culture may have provided the basis for that of the Hittites.  This very important complex and those who built it along with their vast empire, however, remained almost unknown until their writings were discovered, first by the Irish missionary William Wright  in 1884 CE, and then by the German archaeologist Hugo Winckler in 1906 CE. By the year 1912 CE, Winckler “had recovered 10,000 clay tablets from the Hittite royal archives” (Scarre & Fagan, 206).  These tablets, on which they had recorded their history and transactions, were deciphered relatively quickly.

..

Sivas (Armenian: Սեբաստիա; Latin: Sebastia, Sebastea, Sebasteia, Sebaste) is a city in central Turkey and the seat of Sivas Province. According to a 2011 estimate, its urban population is 425,297.

The city, which lies at an elevation of 4,193 feet (1,278 m) in the broad valley of the Kızılırmak river, is a moderately-sized trade center and industrial city, although the economy has traditionally been based on agriculture. Rail repair shops and a thriving manufacturing industry of rugs, bricks, cement, and cotton and woolen textiles form the mainstays of the city’s economy. The surrounding region is a cereal-producing area with large deposits of iron ore which are worked at Divriği.

Sivas is also a communications hub for the north-south and east-west trade routes to Iraq and Iran, respectively. With the development of railways, the city gained new economic importance as junction of important rail lines linking the cities of Ankara,Kayseri, Samsun, and Erzurum. The city is linked by air to Istanbul.

Citations.

http://www.ancient.eu/hittite/

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

http://www.turkeytourism.in/cities/city_c.php?id=321

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Mount Meru occupies an important part of Hinduism.

Devi Lalitha is described as sitting in the center of the Mount Sumeru, in Sri Nagara.

Sumeru Mandala Madhyastha Sriman Nagara Nayika- Lalitha Sahasranama.

The Open Secret of India, Israel and Mexico from Genesis to Revelation.

I have written a few articles on the location of Mount Meru.

Meru is found in all the middle eastern literature , along with the Lotus Motif, a special feature of Devi.

Sumerian culture’s Link with Sanatana Dharma has been dealt with in detail in my earlier Posts.

We have the 786 of Islam being the OM of Hinduism.

There was Shiva Temple in Mecca.

Also in Jordan, Petro Jordan Shiva temple.

The Greeks had a fascination for Krishna and we have many legends of Krishna in Greece and there is enough evidence to suggest that the Greeks worshiped Lord Krishna.

Pillars of Hercules are reported to be a Tribute to Lord Krishna.

Then we have the Tamil connection to Hitti Empire, Mittani,Incas, Aztecs,Mayas.

I have Posts on all these ..

After the epic battle of Mahabharata, exodus from India began .

Many tribes fled from India towards the North and West.

It has come to light that one of the tribes, Ailahs fled to the middle east and the Arabs called their God as Allah, from the Sanskrit speaking tribes Ailah.

Ailas were a part of Yadavas and Pauravs who took part in the Mahabharata battle.

And this tribe did not stop here.

They proceeded further west.

And landed in Samaria.

This is in Israel’s ancient capital.

The Samarians were  mainly concentrated  Mt.Gerer.

We use the word good Samaritans to denote good work.

These Samaritans were of Indian origin.

Reference.

The Open Secret of India,Israel and Mexico from Genesis to Revelations by Gene Matlock.
Check out for this book and more.

Assyria, Babylonia & Sumer

Citation.

https://books.google.co.in/books?id=VHcANCF9w-AC&pg=PA49&lpg=PA49&dq=sumeru+mexico&source=bl&ots=t8HeX–nlz&sig=kM2vFnRfU15oF_UQZHwZMXoYZqM&hl=en&sa=X&ved=0CCIQ6AEwATgKahUKEwi2w6vE5JjHAhWOW44KHaUgDG0#v=onepage&q=sumeru%20mexico&f=false

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

The affinity of Sanskrit, Tamil Culture with Sanatana Dharma is very close.

The Tamil kings are referred to in the Vedas, Puranas, Ramayana and Mahabharata.

They predate even Lord Rama.

Tamil ings were present during the Swayamvar of Sita,

They were present during the Swayamvar of Nala and Damayanthi.

Nala was the ancestor of Lord Rama and legends have it that Nala visited Thirunaru, Pondicherry, to be relived of Shani(Saturn’s) effect.

Though there are many  anecdotes of Tamil Kings, who trace their lineage to Solar Dynasty, two stand out.

One is Manu Needhi Chola,means, one who effectively enforced the rules elaborated by Manu.

He ran his son over by his chariot,(he was riding it) because a Cow complained to him by ringing the Bell he installed to hear people’s grievances and informed him that his son ran over its calf.

Manuneedhi Chola atoned it by running his chariot over his son!

The episode is found in the Hitti Civilization-they were the forerunners of the Anatolian Civilization.

Another is Emperor Sibi.

Chakravarthy Sibi is mentioned in the Rig Veda, Ramayana and Mahabharata , apart from references in the eighteen Puranas.

”

Thereafter, the king when recovered from loss of consciousness and again returned to his breath, called that charioteer for the purpose of getting the report on Rama. Then, Sumantra, who joined his palms in reverence, approached the monarch who was repenting about Rama alone, filled with pain and sorrow, advanced in age, greatly anguished, sighing like a newly caught elephant and reflecting on something as a sick elephant.

 The king, having great distress, spoke to Sumantra, whose body was covered with dust, his face filled with tears, who was miserable and who approached near him (as follows):” Oh, Sumantra! Where can Rama the virtuous man abide, taking refuge at the root of a tree? What that Rama, who enjoyed very many pleasantries, can eat now? Oh, Sumantra! How can Rama the prince, who was habituated to good beds, sleep with such discomfort on a floor like an orphan? Footsoldiers, Chariots and elephants used to follow whenever Rama was marching ahead. How such a man can take shelter and stay in a forest devoid of people? How Seetha Rama and Lakshmana entered forest filled with wild animals and black snakes? How those princes with Seetha the delicate and the poor lady went on foot, after descending from the chariot? You have seen my sons entering the forest, as though divinities of Aswini had entered the Mountain-range of Mandara. You are indeed lucky. After reaching the forest, what words did Rama speak? What did Lakshmana speak? What did Seetha speak?  Tell me where Rama sat, slept and took food. By hearing these things, I shall survive, as Yayati survived in the company of saints.”

Comment: King Yayati, when doomed to fall from heaven requested Indra to cast his lot with saints. He was accordingly sent down to a spot on the earth, where four ascetics- Astaka Pratardana, Vasuman and parva King Sibi had been practicing austerities, and had discourse with them- Mahabharata, Adi Parva.

Ayodhya Kanda, Ramayana, Sarga 58

Sibi was son of King Usinara and queen Madhavi. He was a righteous king. Indra and Agni wanted to test his integrity and so they took the form of birds hawk and dove. The hawk chased the dove and it sought protection from Sibi. Sibi was ready to give the hawk anything except the dove. But the hawk (Indra) was so adamant demanded either the dove or equal measure of meat from the king. When the king cut his flesh and placed it on one pan and the dove on the other pan, it was never equal. The king himself mounted the balance to give himself for the sake of the dove. But Indra and Agni revealed themselves and blessed him. There is another story of Sibi’s eye donation in the Buddhist Jataka.

This story is sung by several poets and they are in Purananuru verses 37, 39, 43 46 and 228. Sibi’s wards were called Saibya in Sanskrit. Sangam Tamil poets Tamilized this word and called the Chozas Sembian. This word is in other Sangam books Aka Nanuru (36) and Natrinai (14)…

King Sibi weighing his Thigh Flesh.

The story of Sibi Chakravarthy is so famous that it was sculpted in the Barhut, Nagarjunakonda ,Amaravati bas-reliefs and  Borobudur in Java,Indonesia (see Boropudur sculpture above).

Tamil epics Silappadikaram and Manimekalai gave more details about this link. Since the oldest part of Sangam Tamil literature mentions it no one can reject it. The link is confirmed with other stories as well.

Sibi ruled from the north west of India. There was a Sibi puram on the banks of river Chenab in Punjab. Sibi clan is mentioned in Rig Veda and Brahmanas. Panini referred one Sivapuram may be the same Sibipuram’

Sibi is in Nort west of India, currently in Pakistan.

There are views that Sibi ruled from there and that the Tamils were from North India.

Considering the differences between the Tamil Culture and Sanatana Dharma, thought Tamils were a part of Sanatana Dharma and the archeological evidence,Literature, the structural difference between Sanskrit , I am of the opinion that it is not so.

In the case of Sibi. it is probable that Sibi had the city of Sibi as a second capital.

Sibi (Balochi: بلوچ ) (Urdu: سِبی‎) is a city of Balochistan province of Pakistan. The city is located at 29°33’0N 67°52’60E at an altitude of 130 metres (429 feet)^[1] and is headquarters of the district and tehsil of the same name.^[2] According to the 2001 census of Pakistan, the population of Sibi is 52,100..

Citation.

http://tamilandvedas.com/2013/07/15/sibi-story-in-old-tamil-literature/

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Bhakthi is a form of worshiping God.

Bhakti is Love tinged with Devotion, Mind, Heart and Soul.

It is an emotional bond.

Man Woman God,Shiva and Sakthi

Like Music Bhakthi can transport you into God’s.

Hinduism attaches importance to Bhakthi, mostly emotional as a means of being with God, Realizing the Ultimate Cause.

There are other means too.

Path of Knowledge, Gnana Yoga, where one is wise enough to realize the transient nature of things and the Permanence that is God/Reality.

Path of Action, where the renunciation of the fruits of action, at the mental level itself, is Karma Yoga.

Raja Yoga , the path of controlling breath by strict practices.

All these paths are from experience.

Logic plays a secondary role.

And these have delivered results as the Lives of Great souls reveal.

I have noticed a fact that there seems to be two approaches even in bhakti.

When I go through some inspired Sanskrit Poems, Tamil Verses, in the Bhakthi Bhava, the approach of Love  of/to God,I find there are two distinct types.

One is Bhakthi tinged with Reason and Intellectual approach.

Another is total emotional immersion in the Love of God.

And example of an intellectual bhakti may be discerned in Kalidas’s first sloka of Raghuvamsa , which set about describing the Dynasty of Lord Rama.

Curiously the work that is about to talk about Lord Hari,Vishnu , begins with a Sloka on Lord Shiva and Parvathi.

This is the sloka.

The genius of Kalidasa lies in that this poem is open for Twenty Five meanings!

‘The verse is addressed to many deities depending on how we interpret it. Thus:

1. Parvathi parameshwarau  means divine Mother Parvathi and Lord Shiva. Very simple! This is the original intended meaning by Shri Kalidas.  All other meanings are our interpretations. Arrangement(anvaya): Vagrthapratipattaye vagarthaviva sampriktau jagatah pitarau parvatiparameshwarau vande |
2. Sampruktau Parvathi Parameshwarau:  inseparable or conjoined (samprukatu) Lord Shiva and Shri Devi. What is the deity? Lord Ardha Nareeshwara! i. e. the deity in which right half is Lord Shiva and left half is Shri Devi. Just amazing! Right?  Arrangement(anvaya): Vagrthapratipattaye  jagatah pitarau vagarthavivasampriktau parvatiparameshwarau vande |
3. Parvathipa – rameshwarau: Pravathipa means Lord Shiva and Rameshwarau means Lord Vishnu. In other words, it represents popular deity Hari –Hara(Lord Vishnu and Lord Shiva). sampriktau suggests that Hari and Hara are intricately connected together. Arrangement(anvaya): Vagrthapratipattaye  jagatah pitarau vagarthavivasampriktau parvatipa-rameshwarau vande |
4. Parvathipa – rameshwarau: Parvathipa means Lord Shiva accompanied with Parvathi Devi. Rameshwaru means Lord Vishnu with Ramaa(Shri Lakshmi). Arrangement(anvaya): Vagrthapratipattaye  jagatah pitarau vagarthavivasampriktau parvatipa-rameshwarau vande |
5. Vagarthau parvathipa rameshwarau:  Saraswati Devi is Vak and Artha is Brahma.Parvathipa : Parvathi Devi and Lord Shiva. Rameshwarau: Shri Lakshmi and Lord Vishnu. This is par excellence! It represents the Hindu Trinity Lord Brahma, Lord Vishnu and Lord Shiva along with their consorts Saraswati Devi, Lakshmi Devi and Parvathi Devi. Arrangement(anvaya): Vagrthapratipattaye  jagatah pitarau iva(sthithau),  sampriktau, vagarthau parvatipa-rameshwarau (cha) vande | HereVagartha indicates Brahma accompanied by Saraswati Devi. Samprikta refers to Lord Brahma and Lord Hari-Hara. It says, Lord Brahma, Hari(Lord Vishnu) and Hara(Lord Shiva) are intricately connected together.

What are we Praying for in the verse?

Again, it depends on how we interpret! Let us see.

1. Vagarthah  pratipattaye:  Vak also means word and speech. Artha means meaning. So, the entire phrase says – To know the word and its meaning. In other words, to get expertise in literary skills.  It also means – to know speech and its meaning to get proficiency in oratory skills. This is the original meaning  as intended by Shri Kalidasa.
2. Vak also means The Holy Vedas. So, the word vagartha means: meaning of the Vedas. Now, vagartha pratipattaye means to access the meaning of the Vedas. All others below are our insights.
3. Pratipaataye vagartha:  Pratipattaye means to access. Vagartha :  inseparable Lord Shiva and Parvathi Devi. They together form the Universal Self. Accessing means to merge with them. In other words, we intend to merge with the Universal Self, i.e. to achieve liberation(moksha).  This is the real goal of yoga and the highest purpose of human life.
4. Vak-artha, pratipattaye: Vak also means Shri Devi  or Kundalini Devi  who gives liberation(moksha) and artha  means prosperity or material enjoyment(bhoga). Shruti(The Vedas) says – Devim vacham ajanayanta devah etc. Remember, Shridevi is the consort(power) of Lord Shiva who is the ruler of liberation(moksha). It is well-known that Shri Lakshmi is the presiding deity of prosperity and material comforts.
5.  Vak, artha  and pratipattaye: As said earlier, Vak  symbolizes liberation(moksha),Artha  is material enjoyment(bhoga) and Pratipatti means Knowledge.  Together, these three represent three presiding deities Parvathi Devi, Lakshmi Devi and Saraswati Devi respectively. Caution: This meaning is based on vagartha (word and its meaning) only. So, may not be grammatical.

Mathematically, how many meanings are possible now? 5 x 5 = 25! You may pick your combination and pray now! Is it not magical and amazing!?  Hats off to the Great Poet Shri Kalidasa!!

Citation.

https://rudrakshayoga.wordpress.com/2013/03/20/vagarthaviva-a-magical-verse-from-poet-kalidasa-one-prayer-25-meanings-part-3/

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I have noticed that there are two Gotras, Lineage associated with Sage Viswamitra.

Gotras in general, refer to the lineage of a specific Rishi.

Gayathri . Gayatri Mantra was By Viswamitra.

‘

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!

In case where the Sages had more than one wife, then the Gotra of the son of each wife is added.

”

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 is different.

To identify and emphasize the differentiate, 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’

Why No Bharata in Viswamitra Gotra?

In the case of Viswamitra, we have two Pravaras,

1. Koushika: Vaiswaamitra,Aghamarshana,Koushika.
2. Viswamitra: Vaiswaamitra,Devaraata, Owtala.

There seems to be no sons mentioned  other than the fifty sons being banished by Viswamitra to Dravida Desa.

(Reference History of Tamils by PT Srinivasa Iyengar)

Their descendant Apasthamba established the Apasthamba Sutra , which is being followed by Brahmins of South India(South of Vindhyas).

Since the Dravidians and Bengalis were considered by the people  viswamitra do not find a mention in the Gotra,

Though King Bharata after whom India is named as Bharatavarsha,is the grand son of Viswamitra(through his daughter Shakuntala), Bharata’s name does not appear in the Gotra because Gotras are through the Male Child.

Why Two Pravaras for Viswamitra?

Viswamitra was called Kaushika in his early days , before he became a Raja Rishi and was christened as Viswamitra(Friend of the Universe)

Because he became a Brahma Rishi he was considered as a Brahmin by behaviour and Penanance.

( This is yet another example of disposition and character determing The Varna, loosely translated as Caste)

So the Kaushika Gotra probably indicates the lineage of Viswamitra in his early days and Viswamitra Gotra , after he became a Raja Rishi.

I am yet to find the name of Viswamitra’s son.

Readers may contribute.

Post follows on Viswamitra.

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My article Difference ‘Between Viswamitra Kaushika Gotras Why No Bharata’ is being read widely and there have been comments on it, most of them thanking me for clarifying the issue.

There are some comments which differ from the others.

I am replying for some relevant ,in my opinion important comments.

One of them states that I should refrain from writing articles on this subject as the definition and explanation of Brahma Rishis is not clear.

I quote,

I belong to KAUSHIKA GOTHRA. I still doubt about the concept of BRAHMARISI. Even Sage Vashista as per Mahabharatha is different from BRAHMARISHI VASHISTA.. It is better not to write articles on this for the following reasons. It is a well known fact the PROGENITOR OF BOTH VISWAMITHRA AND KAUSHIKA GOTHRAS is SAGE KUSHIKA –A MANASA PUTHRA OF BRAHMA. hen how can be descendents of KUSHIKA NOT BE CALLED AS BRAHMARISHIS. Further sage Kaushika is one of the five rishis eligible to givE DEEKSHA IN SIVAGAMAS and ne of the FIVE GOTHRAS NOMINATED FOR ACHARYASTHANA. There are different versions about GADHI–THE BRAHMA RAJAN OF KUSHIKA GOTHRAS. As per DEVI MAHATMAYAM he is son of SAGE KATHA OF KUSHIKA LINEAGE and he is mentioned as KADI BROTHER OF KAUSHIKI WHO BECAME A RIVER. Further GODDESS PARVATHI WAS BORN AS A DAUGHTER TO SGE KATHA AS KATHYAYINI. And there is also anoter sage KATHYAYANA son of KATHA RISHI the famous author of KATHYAYANA SUTRA. It is only from RAMAYANA the story of VISWAMITHRA BEGINS. Here the son of KATHA SAGE is mentioned as GADHI AND NOT KATHI. Further the descendents of SAGE KUSHIKA did not want o become purohits and performed RAJAYA DUTIES. They are not born KSHATRIYAS since they did not belong to five clans of KSHATRIYAS–BRAHMA/NAGA/SURYA/SOMA/AGNI VAMSAS. Hence to consider all descendents of KAUSHIKA is incorrect bu they were only Brahmins performing Rjanya duties. Let us restrict ourselves about VIWAMITHRA’S CONTRIBUTION and need not go about whether he is a KSHATRIYA OR NOT’

1.I shall continue writing about what I find in the Sruthi and Smriti.

Saptha Rishis.

I present facts.

If some one has a different view they are welcome to post their comments with authentic source/Links.

If they are authentic, I shall write on the subject with my views, with corrections over my earlier view.

I am of the opinion that Knowledge , especially in Hinduism , is an open source.

So long as the information does not run contradictory to Sruthi, It has to be taken as final .

And this is my view.

I shall be writing on Brahma Rishis in detail.

There seems to be some apprehension in some quarters that the origin of the rishis might reflect on the descendants present social standing.

This is not warranted if one understands that lineage is determined by disposition and Character and not birth as a matter of right.

This is probably the reason for the proverb in Tamil that states that one should not look deeply into the origin of Rishis and rivers for in both the cases the origins may not be worth to begin with.

A Sage like Viswamitra was not recognised among the Rishis when he was a powerful King as Kaushika.

But once he became a Brahma Rishi he was venerated to the extent that his Gayatri Mantra has been the most elevated Status in Hinduism, notwithstanding his origin.

There was another comment which is connected to this comment, though it may not appear so, is

‘Which Gotra is superior?’

If we take the Puranas as the authority all the Puranas name Kashyapa.

We can not really say Kasyapa gotra is superior to all the other  Gotras, because,

Sage Bharatwaja, Atri and Sikleetha were described as the father of Mahalakshmi at different times.

Then there are the Saptha Rishis.

They are eternal and their composition changes Manvantara to Manvantara.

So  they have to be given the utmost respect.

The message is not to look for the origins of the Rishis and engage oneself in debates as to which Gotra is superior, but to follow the Path given by the Rishi assigned to each Family and adhere to the appropriate Sutras.

It has come to my to notice that Vasishta Gotra is not found much in the South of Vindhyas as much as it is in the North through a shrewd observation by a reader while commenting on mu Post Which Gotra is Superior?

Yes, it is a fact that Vaishista Gotra is very limited in the South.

Sage Vasishta.

One may also notice that Vasishta comes into prominence only after Ramayana despite the fact that Vasishta is one of the Saptha Rishis, who are eternal

And he was the Sage who is also one of the Nava Prajapathis, Nine Prajapathis amomg Daksha, whose Yaaga was destroyed by Veerabhadra on the orders of Lord Shiva.

Vasishta composed (rather grasped and expressed will be the correct term)  Mandala 7 of the Rigveda. as the Chief.

The Sag Viswamitra yearned for The Title of Brahma Rishi from Vasishta even though he was called such by even Brahma.

Why is it that such a great personality does not find a prominent place before Ramayana?

The Bhagavatha Purana states that the ancestor of Lord Rama Satyavrata Manu  left Dravida(South)  for Ayodhya and his son Ikshvaku founded the Ikshvaku Dynasty.

This was necessitated by the great Tsunami in the south as recorded in Tamil classical literature.

Lord Shiva left , at the same time,along with his son Ganesha moved out through the western coast of Bharatavarsha, traveled through the middle east, Europe, Africa, Americas,and finally reached Arctic.

And it was in the Arctic the Rig veda was compiled.

I have detailed post on this, as for all the observations I have made here and exhaustive research was done by Bal Gangadhar Tilak in his Book Arctic Home of the Vedas.

after the rig Veda was composed Shiva and Ganesha set out for India through Russia and Khyber Pass .

This has been misinterpreted as Aryan Invasion.

The archeological evidence linking Ganesha and Shiva throughout the world would strengthen this point.

Now Vasishta, being a Manu and a Parajapati obviously left along with Shiva and while Maheswara sukthas are by Shiva, Rig veda important portions were done by vasishta and others.

It may be of interest to note that there is a Temple For Daksha in Kerala( I have a Post on this)

Thus ,as Vasishta left along with Shiva at the time of Tsunami there are minimal references to Vasishta in the South.

By the time they returned to india, and Vasishta had become the Kula Guru of Ikshvaku Dynasty, years had gone by.

In the south the other progeny of Shiva, Subrahmanya, called as Murugan in Tamil spread Santana Dharma in South East Asia and developed the Santana dharma further in the south.

That is the reason one finds the Murugan is identified with Tamil and Shiva being treated as the Adhi Siddha and as ‘Ancient of the Ancients’

Munnaip Pazhamporutku Munnaip ParamPorule – Tamil.

Hnece Vasishta lineage was limited in the south and as he became the Kula Guru after settling down in the North his clan expanded there.

Hence ther are less Vasishta Gotra in South.

‘

Vashishtha (Sanskrit: वशिष्ठ, वसिष्ठ, IAST: Vaśiṣṭha, Vasiṣṭha, Thai: Vasit, Tamil: வசிட்டர்) is one of the Saptarishis (seven great Rishis) in the seventh, i.e. the presentManvantara, or age of Manu.^[1] Vashista is a manasputra of God Brahma. He had in his possession the divine cow Kamadhenu, and Nandini her child, who could grant anything to their owners. Arundhati is the name of the wife of Vashista. RigVeda 7:33 mentions Vashishtha rishi as son of MitraVaruṇa and Urvasi.^[2][3]

Vashistha, as one of 9 Prajapatis, is credited as the chief author of Mandala 7 of the Rigveda. Vashistha and his family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only mortal besides Bhava to have a Rigvedic hymn dedicated to him. Another treatise attributed to him is “Vashistha Samhita” – a book on the Vedic system of electional astrology

More on VasishtaPrajapati to follow.

Citation.

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

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I have noticed that despite the multitude of Languages,Dialects and terrain, the food habits of the people of India , especially of the Brahmin Community seems to be uniform.

I have made the observation on Brahmins because I am familiar with it.

During my professional Life, I have covered India extensively and had partaken food with the local people in Kashmir,Punjab,Bengal,Odisha, Gujarat, MP, UP , not to mention the southern states.

Plate with vertical sides. Copper and bronze plates were probably used exclusively by wealthy upper class city dwellers. Discovered in 1938.

What struck me was the essential food habits are the same, right from offering water first to the householder eating later.

Major difference is that in the Northern States Wheat is consumed in place of Rice.

(Rice is consumed more in the Southern States of Kerala, Tamil Nadu,Karnataka, Andhra,and in th East Bengal and Odisha.)

Yet for Religious ceremonies Rice is being used and the vegetables that are used all over the country for important ceremonies like Sraddha remain the same.

Sanatana Dharma, being the unifying factor, I looked into what our ancestors of Sanatana Dharma Hinduism ate.

Here it is.

‘

The Harappans grew lentils and other pulses (peas, chickpeas, green gram, black gram). Their main staples were wheat and barley, which were presumably made into bread and perhaps also cooked with water as a gruel or porridge. In some places, particularly Gujarat, they also cultivated some native millets; possibly broomcorn millet, which may have been introduced from southern Central Asia; and by 2000 BC, if not before, African millets. They fed local wild rice to their animals and probably began to cultivate it, though rice does not become an important crop until Post-Harappan times. The Harappans must have eaten a range of fruit, vegetables and spices : these included a variety of brassica, brown mustard greens, coriander, dates, jujube, walnuts, grapes, figs; many others, such as mango, okra, caper, sugarcane, garlic, turmeric, ginger, cumin and cinnamon, were locally available and probably grown or gathered by the Harappans, but the evidence is lacking. Sesame was grown for oil, and linseed oil may also have been used.

Meat came mainly from cattle, but the Harappans also kept chickens, buffaloes and some sheep and goats, and hunted a wide range of wildfowl and wild animals such as deer, antelopes and wild boar. They also ate fish and shellfish from the rivers, lakes and the sea; as well as being eaten fresh, many fish were dried or salted – many bones from marine fish such as jack and catfish were found at Harappa, far inland.

Harappan houses had a kitchen opening from the courtyard, with a hearth or brick-built fireplace. Pottery vessels in a range of sizes were used for cooking; in wealthy households metal vessels were also used.

Few certain agricultural tools have been found. Flint blades were probably used for harvesting. A ploughed field at Early Harappan Kalibangan shows that the plough was in use by the early 3rd millennium BC; its criss-cross furrows allowed two crops to be raised in the same field, a practice that has continued into modern times.

Richard Meadow
We have a good deal of evidence for Harappan subsistence. Staple crops varying by region and time period included wheat, barley, millets, rice, and pulses.

Food in Indus Valley civilization has been predominantly agrarian in which excavations reveal that the Indus valley people were habituated in consuming Barley which was one of the major cereals of the community. While specimens of Barley have been found in the ruins of Mohenjodaro, it has not been proved whether they used to consume rice or not. However the use of rice must have been known to them. Along with Barley the civilisation also cultivated peas and sesamum along with spices of brassica which is very similar to modern day Rai. While these have been major crops of the Indus Valley civilization, the civilisation also reared buffaloes, goat and sheep which prove that milk was major food article for these people. Along with the vegetarian food items the people of Indus valley civilization also consumed meat that was evident from the fact that meat was included in the offerings made for the dead. With the excavation of number of artefacts like sling balls of clay, copper fish hooks, the arrow heads, the flying knives etc strongly prove that these were required to kill and rear animals and birds which were dressed with these instruments and included in their food items after cooking. Their food items as such included beef, mutton, pork and poultry products, the flesh of Gharial or crocodile, turtle and tortoise, flesh of fresh local fishes from nearby rivers and dried fish from sea coasts. The bones and shells in hard form has been found in and around the houses of the Indus valley civilization.

References, Citations.

http://a.harappa.com/content/what-kinds-things-did-indus-people-eat

http://www.indianetzone.com/52/food_indus_valley_civilization.htm

Fuller, D. (2002) Fifty Years of Archaeobotanical Studies in India: Laying a Solid Foundation in S. Settar and R. Korisettar (eds.) Indian Archaeology in Retrospect, Volume III. Archaeology and Interactive Disciplines, Publications of the Indian Council for Historical Research. New Dehli: Manohar: Pp. 247-364.

Fuller, D. (2003) African crops in prehistoric South Asia: a critical review in K. Neumann, A. Butler and S. Kahlheber (eds.) Food, Fuel and Fields. Progress in Africa Archaeobotany, Africa Praehistorica 15. Colonge: Heinrich-Barth-Institut: Pp. 239-271

Fuller, D. (2003) Indus and Non-Indus Agricultural Traditions: Local Developments and Crop Adoptions on the Indian Peninsula, in S. Weber and W. Belcher (eds.) Indus Ethnobiology: New Perspectives from the Field. Lexington Books, Lanham, Maryland: Chapter 10.

Fuller, D. Q (2005). “Ceramics, seeds and culinary change in prehistoric India.” Antiquity 79 (306): 761-777.

Fuller, D. Q and E. L. Harvey (2006). “The Archaeobotany of Indian Pulses: identification, processing and evidence for cultivation.” Environmental Archaeology 11(2): 219-246.

Fuller, D. Q (2006). “Agricultural Origins and Frontiers in South Asia: A Working Synthesis.” Journal of World Prehistory 20: 1-86

For animals, the domesticates humped cattle, sheep, goat, and perhaps water buffalo were of principle importance for both primary (after death) and secondary (before death) products. See:

Meadow, R.H. and A.K. Patel (2003) Prehistoric pastoralism in northwestern South Asia from the Neolithic through the Harappan Period. In S. Weber and W. Belcher, eds., Indus Ethnobiology: New Perspectives from the Field. Lanham, MD: Lexington Books (Rowman & Littlefield Publishing Group), pp. 65-93.

Both wild animal and wild plant resources continued to be important including fish, molluscs, hunted animals, and various wild plants for fodder, food, and medicines. Linen, cotton, and wool were important resources for textile manufacture, and silk was also used., coming from wild silk moths. For the last, see:

Good, Irene, J.M Kenoyer and R.H. Meadow (2009) “New evidence for early silk in the Indus Civilization.” Archaeometry 51: 457-466.

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I have written on the intimate level in which God is held in Hinduism.

We have many legends historical facts to back this up.

Sanskrit literature abounds in narrating these instances and , if one is of the right disposition, shall bring tears .

Andal, Srivilliputtur

When Tamil takes position on this?

The result is exquisite.

There are many who have treated God as a Lover, Meera an example.

Andal, an Azhwar by her own right steals the show in this lover role Nayaka Nayaki Bhava.

Her yearning for Vishnu, Krishna is something ephemeral and would melt one’s heart without being erotic.

Tamil calls the satisfaction  in culmination, consummation of Love as pleasure of the Lowest Order while Realizing Reality or communon with God as ecstasy or Bliss.

The former is called as Chirinbam(சிற்றின்பம்)

The latter as Perinbam ( பேரின்பம் )

Andal of Srivilliputhur has composed many exquisite poems and her father Vishnuchitta, Periyaazhvar in One who Blessed even Vishnu!

Of most importance is Andal’s Thiruppavai(which incidentally is being celebrated as a function in  South east Asia), thirty poems oozing Bhakthi and Love for Vishnu, Krishna.

There are such utterances my Andal that bespeaks of her ardent Love.

She has the Love and audacity (?) to call Krishna/ Vishnu as one who was immersed with his wife Nappinnai and instead of asking him to disengage himself, Andal exhorts Nappinnai, Krishna’s wife?

This Poem is recited twice when reciting Thiruppavai (Vagak kadla Kadaintha is also recited twice?

The meaning of the words/sentence in Italics convey more than what has been translated.

I am sure my readers can understand.

Tell me, which religion, or Devotee has the courage and conviction to address as Such?

By the way this is yet another Proof that Lord Krishna married the Pandyan Princess Nappinnai.

Please read my post on this.

Rangamannar in the lap of Andal.

20.முப்பத்து மூவர் அமரர்க்கு முன்சென்று

கப்பம் தவிர்க்கும் கலியே! துயிலெழாய்;

செப்பம் உடையாய்! திறலுடையாய்! செற்றார்க்கு

வெப்பம் கொடுக்கும் விமலா! துயிலெழாய்;

செப்பன்ன மென்முலை செவ்வாய் சிறுமருங்குல்

நப்பின்னை நங்காய்! திருவே! துயிலெழாய்;

உக்கமும் தட்டொளியும் தந்துஉன் மணாளனை

இப்போதே எம்மை நீராட்டேலோ ரெம்பாவாய்.

Translation   By Dr. V.K.S.N. Raghavan

Oh Valiant Lord , who removes the tremblings of the thirty three (crores of) gods , by going to battles (on their behalf) and by being in front of them (in such battles)! Kindly awaken from sleep .Oh Lord , who cares about our protection , and is fully equipped with enormous strength and valour ! Oh Lord , blemishless and pure, and the One who defeats with vigour Your enemies ! Kindly awaken. (now turning to His consort, Nappinnai ) Oh the great Lady Nappinnai , possessing a charming physique –with a jar-shaped soft bosom , enchanting rosy lips and slim waist! Oh the embodiment of Goddess Lakshmi! Be pleased to rise up. May You give us a fan , a mirror and Your Lord as well , and at this time itself , may You help us to take our (ceremonial) bath .

muppaththu  mUvar  amararkku                 mun cenRu *
Thirty      three  immortals (gods) (He who) goes to

kappam         thavirkkum            kaliyE                  thuyilezhaay *
fears (theirs) removes    (You That) heroic one (please) wake up .

ceppam  utaiyaay thiRal      utaiyaay * ceRRaarkku
Perfect one      omni-potent one        enemies (He who)

veppam   kotukkum                vimalaa           thuyilezhaay *
burn(s)  gives (up) , (You That) Lord (please) wake up .

ceppenna               men  mulaic  cev vaayc ciRu    maruNGkul *
Like a perfect vessel  soft breasts red lips  slender waist

nappinnai                            naNGkaay thiruvE            thuyilezhaay *
(You) nappinnai (The Lord's consort) lady     beautiful (please) wake up .

ukkamum    thattoLiyum than^thu                           un   maNaaLanai *
Fan (and)  mirror      give (to us) (please also wake up) your husband (The Lord)

ippOthE        emmai       nIraattu
right now (so) us (we can) bathe .

El                                Or empaavaay
Come (Let us do) (the penance of) paavai nOmbu
Citation.
http://www.ibiblio.org/sripedia/ebooks/tpv/vstp20.html

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I received a comment as reproduced below.

“i red in rss magazine that a vedic scholar photo dantabotala viswanath sastry phoo was there in germany frankfurt university can u gather that information and put it on net and ith authentic sources and that photos and pls answer me.

Atomic Energy-Hitler: As a teenager, I remember the tales by my father and teacher that Hitler called for some Vedic scholars from Rajamundry to visit him in Germany to create atom bombs and rockets as given in some chapters of the Vedas. These bombs exploded at the slightest friction, so he sent for a scholar named Dandibhatla Viswanatha Sastry of Rajamundry, an expert in Atharvana and Krishna Yajurveda to resolve the issue, which he did after studying a few verses from those Vedic chapters. Sri Sastri’s picture can be found in a University in Frankfurt.”

Write up in Telugu on  Write up on Dandibatla Viswanatha Sastry, Rajamundry.

I checked the sources and I could find a reliable reference, though one has to be a member of the group to view the original.

I am providing the Link at the close of the Post.

Dandibatla Viswanatha Sastry, Rajamundry.

I have often heard of my father and grandfather speak of German’s carting away our Vedic texts relating to war and Britishers more on the Literary side.

My Grandfather was Principal , Madura College, Madurai and his papers on Geometry were returned by Ramanujan’s mentor as ‘too advanced’ for him and Ramanujan and my grandfather was called Geometry Narayana Iyer because of his proficiency in that Discipline,

My father was a teacher and a headmaster.

These are not gullible people who would mouth absurdities.

I have also heard from Thodatri Iyengar, Pricipal , Madura College, Dr. V.S.Krishnan, Srivilliputhur, eminent Scientist the same.

i used to brush them aside.

But after six years of research, as I have been of India’s ancient treasures, I am not too sure.

Considering the advanced theory developed, Planes being constructed, advanced thoughts on quantum theories, DNA links…..I think it is probably true.

I shall be posting on the Da Vinci Code of India and DNA in Chamaka Prasna.

The part about documents in  Sanskrit Documents in Tibet  is true.

Plese read my Post on this,

DandibhatlaVishwanathaSastry

‘One of the greatest vyakarana shastra panditas and veda pandita of AP was Brahmasri Dandibhatla Vishwanatha Sastry Garu of Rajamundry. He was a child prodigy who studied tarka, vyakarana, mimamsa and mastered the entire yajurveda karma kANDa bhAga and atharveda mantra prayoga bhAga.

He was a great exponent of tantra shastra and mantra vidya rahasyas there are hidden in atharva veda. In 1930s during the World War, he was summoned to Germany to help in decoding the rahasya mantras which were used for Missile Technology in World War by Germans.

His portrait is hung in Frankfurt University and name is empanelled among the Hall of Fame in German Parliament.

The portrait is attached herewith along with short article in telugu about his greatness.

As usual, we indians never recognize the greatness of our own people unless it comes through foreign spoon !

regs,
Venkata Sriram P
Courtesy: https://groups.google.com/forum/#!topic/viprasamhitha/JaCnpEcHkVY

‘Robert Oppenheimer inventor of the atom bomb was well known for studying ancient Indian texts and perhaps drew more than inspiration from them. Just before the first Atom Bom test, Oppenheimer famously quoted from the Gita saying, ‘I have become Death, Destroyer of Worlds”.

It is interesting to note, that the Nazis developed the first practical pulse-jet engines for their V-8 rocket “buzz bombs.” Hitler and the Nazi staff were exceptionally interested in ancient India and Tibet and sent expeditions to both these places yearly, starting in the 30’s, in order to gather esoteric evidence that they did so, and perhaps it was from these people that the Nazis gained some of their scientific information!

Only a few years ago, the Chinese discovered some sanskrit documents in Lhasa, Tibet and sent them to the University of Chandrigarh to be translated. Dr. Ruth Reyna of the University said recently that the documents contain directions for building interstellar spaceships! Their method of propulsion, she said, was “anti- gravitational” and was based upon a system analogous to that of “laghima,” the unknown power of the ego existing in man’s physiological makeup, “a centrifugal force strong enough to counteract all gravitational pull.” According to Hindu Yogis, it is this “laghima” which enables a person to levitate.

Dr. Reyna said that on board these machines, which were called “Astras” by the text, the ancient Indians could have sent a detachment of men onto any planet, according to the document, which is thought to be thousands of years old. The manuscripts were also said to reveal the secret of “antima”; “the cap of invisibility” and “garima”; “how to become as heavy as a mountain of lead.” Naturally, Indian scientists did not take the texts very seriously, but then became more positive about the value of them when the Chinese announced that they were including certain parts of the data for study in their space program! This was one of the first instances of a government admitting to be researching anti-gravity.

6. Cracking the code

There is a wealth of knowledge locked away in Sanskrit manuscripts, 80% of which have not even been translated yet. Talpade managed to successfully fly an aircraft in 1895 using the knowledge in these Sanskrit documents. Remember, he was not a scientist, just a Sanskrit scholar. Just imagine what could be achieved if experts in science, Sanskrit and philosophy get together to crack the code! Whoever cracks it will change the future of the world and will probably dominate it.

Citations.

http://www.ivarta.com/columns/OL_050307.htm

• I am checking up the Facts with German Sources.

Sri Rudram is a powerful Mantra, where Lord Shiva is worshiped in his aspect as Rudra.

This is probably the only one Hymn of the Vedas where Shiva is directly mentioned , though in secret, while Hymns on Agni, Varuna,Narayana, Vishnu .. are many.

I have written on this in a separate Post.

The Portion Rudram praises  Rudra and in Chamakam the devotee asks Rudra for everything a Human being could wish for.

There are many ways of chanting the Rudra, depending on intonation(Gana) and the results vary for each.

And there are different types of conduction of Sri Rudram, in terms of how many people, and how much each one chants at the same time.

This also determines the result of the Rudra Upasna.

‘

Worshippers of Lord Siva recite Rudram with 11 sections followed by Chamakam with 11 sections as a routine prayer every day. This is called the daily nyasam or mode of worship. In the Rudram part, the devotee pays repeated obeisance to Lord Siva and prays for his blessings for human well being. But on special occasions, the number of times the recitation is done is increased.

In Rudra Ekadasi, Rudram is recited 11 times and Chamakam is recited once. After Rudram is recited once, one section or anuvaka ofChamakam is recited in order.

In Laghurudram, Rudra Ekadasi is done 11 times, that is, Rudram is recited 11²  or 121 times and Chamakam is recited 11 times.

     In Maharudram, 11 Laghurudrams are recited; that is, Rudram is recited 11³ = 1331 times and Chamakam 11² = 121 times.

In Atirudram, 11 Maharudrams are recited; that is, Rudram is recited 11⁴ = 14641 times and Chamakam is recited 11³ = 1331 times.

The Chamakam mentions completely the ideal of human happiness and defines in the highest degree the desires to be fulfilled without delimiting those to be asked for or to be granted..

DNA and Mathematics in Sri Rudram.

‘

In the Chamakam, in anuvakas or sections 1 to10, the devotee prays for almost everything needed for human happiness and specifies each item.  But in the 11th anuvaka or 11^th section of Chamakam, the devotee prays for the desired things not specifically but in terms of numbers, first in terms of odd numbers from 1 to 33 and later in multiples of 4 from 4 to 48, as follows:

“Eka cha me, thisrascha may, pancha cha may, sapta cha may, Ekadasa cha may, trayodasa cha may, panchadasa cha may, saptadasa cha may, Navadasa cha may, ek trimshatis cha may, trayovimshatis cha may, Panchavimshatis cha may, saptavimshatis cha may, navavimshatis cha may, Ekatrimshatis cha may, trayatrimshatis cha may, panchatrimshatis cha may, Chatasras cha may, ashtou cha may, dwadasa cha may, shodasa cha may, Vimsatis cha may, chaturvimshatis cha may, ashtavimshatis cha may, Dwathrimashatis cha may, shatstrimshas cha may, chatvarimshas cha may, Chatuschatvarimshas cha may, ashtachatvarimshas cha may”
which means:

“Let these be granted to me. One, three, five, seven, nine, eleven, thirteen, seventeen, nineteen, twenty one, twenty three, twenty five, twenty seven, twenty nine, thirty one and thirty three as also four, eight, twelve, sixteen, twenty, twenty four, twenty eight, thirty two, thirty six, forty, forty four and forty eight”.

Traditional scholars and pandits explain the significance of these numbers as follows:

ODD NUMBERS:

1 = Nature or Prakriti

3 = The three gunas, namely sattwa, rajas and tamas

5 = The five mahabhutas, or the five basic elements, that is, prithvi, ap, tejas, vayu and akasha, (earth, water, energy or agni or fire, wind and space).

7 = The five sensory organs and the mind and intellect

9 = The nine openings in the human body, called the navadwaras.

11 = The ten pranas and the Sushumna nadi

13 = Thirteen Devas

15 = The nadis or nerve centres in the human body

17 = The limbs of the human body

19 = Medicinal herbs

21 = Important vulnerable parts of the body

23 = Devas controlling serious diseases

25 = Apsaras in heaven

27 = Gandharvas

29 = Vidyut Devas

31 = Worlds

33 = Devas

MULTIPLES OF FOUR:

4 = The four ideals of human life, namely dharma, artha, kama and moksha,

(righteous way of life, wealth, desire, and salvation)

8 = The four Vedas and the four upavedas

12 = Six vedangas and six shastras.

16 = Knowledge to be obtained from God

20 = The Mahabhutas

24 = The number of letters in the Gayatri metre

28 = The number of letters in the Ushnik metre

32 = The number of letters in the Anushtup metre

36 = The number of letters in the Brihati metre

40 = The number of letters in the Pankti metre

44 = The number of letters in the Trushtup metre

48 = The number of letters in the Jagati metre

   According to Dr Sasidharan, these numbers represent a polymer chain of molecules that form apa or water that enables evolution of life and intelligence, and apa is nothing but the nitrogenous base pairs of the DNA.   The numbers 1 to 33 represent the 33000 base pairs of mitochondrial base pairs of DNA.  The numbers 4 to 48 represent the 48 million nuclear bases of DNA.  The two sets of DNA bases combine to provide sustenance of human wellbeing and onward evolution of human life.  When the devotee prays for the blessing of these numbers, actually he is praying for bestowing on him all these DNA bases which conduce to sustenance of human wellbeing and happiness.

Citations.

Sri.S.Balasubramanian.

https://sites.google.com/site/mathematicsmiscellany/mathematics-in-chamakam

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When I posted an article on the information that Sri.Bandibatla Viswanatham Sastry, Rajamundry, Andhra Pradesh went to Germany and helped the germans to develop V-Rockest, which was used effectively by Hitler in World War II, thought there were positive comments, there was also derision that I was quoting from hearsay and legends which do not have authenticity.

I proceed in my quest to seek the Truth about Santana Dharma, despite some , from our soil, asking me to desist from pursuing the antiquity of Sanatna Dharma.

Aitreya Palm Leaf manuscript in Germany. in Tamil.

I followed up the notion that the Vedic Texts were smuggled to Germany.

For this, I took my grandfather Professor. Geometry Narayana Iyer’s words, for if a grandson does not belive a grandfather, who else would?

I think my grandfather would be happy, wherever he is now.

The Aitreya Shiksha is in Germany and to the surprise of many it is in ancient Tamil !

This also proves my Theory that Sanatana Dharma was in place in the South, probably even before the Sarasvati Valley!

The irony is that the Link was found, of all places in Pakistan defence Forum!

http://defence.pk/threads/help-recover-the-rare-text-on-vedic-phonology-from-germany.236826/

Here is the story.

Here is the long-awaited Ātreya Śikṣā. There are two versions, one is text only, the other is the critical edition with 141 footnotes.

http://is1.mum.edu/vedicreserve/shiksha/atreya_shiksha.pdf

Critical Edition: http://www.peterffreund.com/shiksha/atreya1_shiksha.pdf

We were originally attracted to Ātreya Śikṣā because it was chosen by Dr. Tony Nader, author of the landmark work, Human Physiology: Expression of Veda and Vedic Literature, who correlated the structure and function of the main texts of Shiksha with the 36 pairs of autonomic ganglia on each side of the spine. The Ātreya Śikṣā was specifically correlated with the Mesentericum inferius, one of the autonomic ganglia not located along the spine, but found in the gut, located at the origin of the inferior mesenteric artery where it branches off from the aorta. This ganglion contains the sympathetic neurons innervating the descending and sigmoid colon. (See attached picture at the bottom of this email!)  But this correlation of Ātreya Śikṣā with a small bundle of nerve fibers in the abdominal cavity, did not prepare us for the grand synthesis of the knowledge of Sanskrit phonetics which Ātreya presents in this work. Starting with the alphabet which the beginning student learns, he lays out a course of Vedic study, leading to complete mastery of the science of pronunciation. Pronunciation is for the sake of perfect recitation of the Veda. Vedic recitation is a means of gaining perfection, Pāṭha mātreṇa siddhyati, “Through mere recitation, one gains perfection.” Letter-perfect recitation of the Veda–because the Veda is the blueprint of Natural Law at the basis of the whole creation, the Constitution of the Universe–leads to the complete awakening of intelligence in the individual, awareness rising to command the total potential of Natural Law, in the highest state of consciousness, Unity Consciousness, which Ātreya calls Para Brahman. The knowledge of phonetics is placed in the broader context of culturing enlightenment in the individual, unfolding the hidden latent potential within the individual. Towards this end, Ātreya incorporates all the main themes and threads of Sanskrit phonetics, to create a comprehensive vision that unites the science of phonetics with the age-old tradition of Vedic recitation, and the experience of higher states of consciousness in the individual.

Picture of the aorta and (2/3 of the way down) the place where the Inferior mesenteric artery branches off from the aorta. The nerve ganglion around that branching point, the inferior mesenteric ganglion, is correlated with this Atreya Shiksha.

The course of Vedic study begins with memorization of the Saṁhitā, and here the Taittirīya recension of Kṛiṣhṇa Yajur Veda is promoted as the first Veda to be learned by the student. After learning the Saṁhitā by heart through constant repetition, repeating it over and over with the teacher, like a gramophone record, the student begins a long and somewhat arduous journey of investigation into the detailed fabrics of the Saṁhitā text. The student starts this journey by learning the word by word recitation of the Vedic text. Whereas the words are put together in the Saṁhitā text, and there is mixing of sounds at the boundaries of words, called Sandhi, the Sandhi is resolved and the words are pulled apart in the Pada Pāṭha, or word by word recitation. Letters that are dropped or changed in Sandhi have to be restored in the Pada Pāṭha recitation, and there are many ambiguities which cannot be decided by inspection: Is the final n after long ā really a final n, or is it actually a final t which has been changed to n by Sandhi? If a long ā is followed by a voiced consonant at the start of the next word, was there originally a visarga (ḥ) which has been dropped by Sandhi, or was there just long ā? There is an entire class of texts, in Sanskrit phonetics, dealing with these issues, and serving as aids in the memorization of the Pada Pāṭha recitation. This group of texts includes the Ingya Ratnam which we have already visited, and they include also a group of texts called Sapta Lakṣaṇam. We will examine Sapta Lakṣaṇam and some of the other texts in this category in a future Ātreya Śikṣā mailing. Ātreya devotes one section to explaining the intricacies of the word by word recitation, particularly as regards the treatment of compound words.

After mastering the Pada Pāṭha, the student is now ready to begin the Krama recitation of the Veda. In the Krama recitation, two words at a time from the Pada Pāṭha are combined together with Sandhi, and recited: The first and the second, the second and the third, and then the third and the fourth, so that each word is repeated twice, once together with the previous word and once together with the following word. Some details of this recitation are explained in the section on Krama in Ātreya Śikṣā, and there are also some rare Śikṣā texts on this topic which we are trying to obtain.

The Saṁhitā and Krama recitations are called Prakṛiti recitations, because the original sequence of the Vedic text is maintained in these recitations. There are also more complex recitations of the words of the Veda, called Vikṛiti, and Ātreya devotes a section to explaining the first of these, called Jaṭā. In the Jaṭā recitation, each pair of words that are repeated in the Krama recitation, are now repeated three times, once forward in their normal sequence, then backward, in the reverse order, and then again forward in the normal sequence, ie.,1-2, 2-1, 1-2. There is a class of texts dealing with the Jaṭā recitation, and we will be visiting a half-dozen of these in a future Ātreya Śikṣā mailing. In addition to Jaṭā, there are seven other modes of Vikṛiti recitation, and these are discussed in another group of phonetic texts, one of which, Vyāla Śikṣā, we have already visited.

After the study of the Vikṛiti recitations of the Vedic text, which take many years to master, there is yet another level of recitation which explores in excruciating detail all the fine points of Vedic phonology. This is the Varṇakrama recitation. Varṇakrama means literally, letter by letter, and there are five kinds of Varṇakrama recitations, each increasingly more complex: The added complexity is not through alteration of sequence, but through giving more and more details of the phonological characteristics of each letter in sequence(1), the associated accent(2), the length (Kāla) of the sound(3), demarcation of plosives by what are called aṅgas (limbs of each vowel)(4) until in the fifth kind of Varṇakrama, called Varṇasārabhūta Varṇakrama(5), eight different parameters are described for each vowel, eight for each consonant, and ten different parameters for each Vedic accent, including the jāti (caste), and devatā of each letter. The description of the Varṇakrama recitation begins with verse 46.2 and continues through verse 281, as Detlef Eichler has so kindly pointed out. Thus the study of Varṇakrama forms the bulk of the content of Ātreya Śikṣā, There is one other well-known text which deals exclusively with Varṇakrama (although Varṇakrama itself is not well known) and that is Pāri Śikṣā. An excellent version of Pāri Śikṣā with numbered verses and clearly marked sections is included in the Hamburg palm leaves where Ātreya Śikṣā is also found, and there it is called Pañchavarṇakrama Lakṣaṇam. We will go into detail about the Varṇakrama recitation as described in Ātreya Śikṣā in the light of the description of Varṇakrama in Pāri Śikṣā in a future Ātreya Śikṣā mailing. The Varṇakrama recitation demands perfection in the letter perfect preservation and recitation of the Vedic text. Its treatment completes the unfoldment of Sanskrit phonetics in Ātreya Śikṣā.

Having completed the discussion of Varṇakrama, in the remaining verses, Ātreya describes the goal of Vedic study, the attainment of Brahman consciousness, and strongly emphasizes the importance of daily recitation of the Veda as taught by the guru.

Atreya Shiksha has 14 chapters and 64 named sections in those chapters. The verse count is said to be 294, but we seem to have 295. The verses are numbered in both manuscripts although sparsely. The Tirupati manuscript was said to be 500 to 600 years old; the Hamburg manuscript is probably 150 to 200 years old. But differences between the Hamburg and the Tirupati manuscripts are very few: these are noted with footnotes. Only rarely was the reading in the Tirupati manuscript clearer or more sound. The Hamburg manuscript has one more verse than the Tirupati manuscript, but this verse seems to belong. The Hamburg manuscript has three lines in a different position than in the Tirupati manuscript. We have settled with the position given them by the Hamburg manuscript. Further differences are more subtle. Only readings that were clearly different, and not due to poor penmanship (or insect damage) have been noted.

The chapters are noted with numbers in the Hamburg manuscript: The numbers are written on the left margin of the palm leaf, associated with the section title of the last section of the chapter. In the Tirupati manuscript, the end of the second chapter is marked with the word “dvaya.” This gives a hint that the chapter divisions are indeed authentic, and perhaps even original. But there is some lack of clarity as to where actually the chapter boundaries fall, since only sections are marked in the text, and only these little clues of numbers written after specific sections give indication of where the chapters start and end. The sections are occasionally noted with colophons; more frequently they are noted with a long horizontal line with a wave at the end, appearing at the end of a verse. Sometimes the section title will include the word “ādi” indicating that the section starts with the verse that begins with those words and that will establish the starting point of the section. Some sections are quite clear from their subject matter; while others are gauged more crudely by the position of the title notation in the margin. Since each line has about one and a quarter anustubh verses, there is some ambiguity for the starting point of some sections.

There are surprisingly few shared verses in Ātreya Śikṣā. Shared verses have been a hallmark of authenticity in Śikṣā texts, and there are just enough to convince us that we have an authentic, original text. There are 32 shared lines in Ātreya Śikṣā, which is about 5% of the whole. There are 18 different Śikṣā texts which have at least one shared line with Ātreya Śikṣā. Top of the list is Pāri Śikṣā with 17 shared lines, then Āpiśali with 7, Śambhu with 5, Kauṇḍinya (Mysore) with 3, Veda Śikṣā, Yajñavalkya, Varṇaratnapradīpikā, Kālanirṇaya, Pāṇini, Śaunaka, Śaiśirīya Śikṣā and Svarāṣṭaka with 2 lines each, and Lomaśi, Sarvasaṁmata, KauhalIya, Cārāyaṇīya, Svara Śikṣā, and Vyāsa Śikṣā each with one shared line. Quite surprisingly, Ātreya Śikṣā is the first text that we have come across which has shared lines with Vyāsa Śikṣa. Although there is a paucity of shared verses, and many verses with the same content and vocabulary have been apparently purposely reworked by one or the other author so that they do not match, like a school-boy being careful to avoid plagiarism, still there are enough shared verses to give the sense of Ātreya belonging to the community of Śikṣākāra’s, the ancient writers of phonetic treatises. As discussed before, Pāri Śikṣā is especially close in content to the Ātreya Śikṣā, and the number of shared verses does not reveal the intimate connection between the two texts: There are many more verses, many of them cited in the footnotes, which exhibit great similarity between Ātreya and Pāri Śikṣā, and many of the chapter titles of the two works are the same. Most of Pāri Śikṣā is in Triṣṭubh meter, with 22 syllables per line, while most of Ātreya Śikṣā is in the more common Anuṣṭubh meter, with only 16 syllables per line. This of course makes it more difficult for one to borrow from the other, but in verse 106, Ātreya does just that, using one and a quarter lines to quote a Triṣṭubh line, apparently from Pāri Śikṣā, concluding with iti proktās te, “Thus they said in ancient times.” This is a hint which gives some measure of validation to the proposal of Detlef Eichler, that Ātreya has simply reworked the material of the earlier Pāri Śikṣā, adding only a few additional sections at the beginning and the end. But regardless of the antecedents, and there are such connections precisely because he does stand within the tradition of Vedic Science, nevertheless, Ātreya’s borrowing does not detract from his accomplishment: Ātreya achieves what no other Śikṣā writer has attempted, namely, he presents to the world a textbook of enlightenment through Vedic recitation.

We are grateful to the Hamburg Staats-Universitaets Bibliothek (Library) for the preservation of this manuscript bundle and the extraordinarily clear photographs of the palm leafs. We would also like to thank Detlef Eichler for his many excellent suggestions and recommended changes of the typescript. And thanks again to all the Kickstarter Project supporters for your support and your patience. We now have the content needed to move ahead with the rewards promised as part of the Atreya Shiksha Project fundraising. And of course, the monthly updates will continue as we progress with the transcription of the 40 other texts in this manuscript bundle.

Gratefully yours,

Peter Freund and Vivek Vaidyanathan

Citations with eternal gratitude to.

https://www.kickstarter.com/projects/1871038000/atreya-shiksha/posts/736483

• It may be noticed that the script in the Image is in Tamil (ancient)
• Dr.Chandrasekhar had pointed it out rightly.

I have written to Professor Peter Freund.

”

support@kickstarter.com	6:53 PM (2 hours ago)
to me

I have published procedure for Sanshyavanadana,Upakarma Mantras, Sankalpa in English and Tamil.

I have also written on the importance of Sraddha,Pitru Paksha Mantras,Amavasya Tharpana Mantras, their meaning in Tamil.

All these are for Krishna Yajur Vedins.

Upakarma, Avani Avittam being performed.

Many readers have requested that I post on Rig,Shukla Yajur and Sama Veda Mantras inEnglish and Tamil.

I had touched upon  Shukla Yajur Vedins.

I shall try to post on the sujects mentioned above ,hopefully in time before Upakarma.

I am providing the Rig Veda Upakarma Mantras  below.

This is for both Iyers and Iyengars..

Corrections welcome.

Please note that as this site is being rated as one of the authentic sites on Hinduism/Santana Dharma, please point out mistakes with inputs backed by authentic links.

Rig Veda Upakarma.

I shall be posting in English/Sanskrit as well.

ஸ்நானம், சந்த்யாவந்தனம் செய்யவும் .

பிறகு யக்ஞோபவீத தாரணம்.கை கால்கள் அலம்பிய பின்னர் ஆசமனம்.
இரண்டு புல் பவித்ரம் – இடுக்குப்புல் தரித்து ப்ராணாயாமம் செய்யவும்.
பின்னர் கைகூப்பி:
ததேவ லக்னம், ஸுதினம் ததேவ,தாராபலம் சந்த்ரபலம் ததேவ
வித்யாபலம் தைவபலம் ததேவ
லக்ஷ்மிபதே அங்ரியுகம் ஸ்வமராமி
வடகலையார்: -அஸ்மத் குருப்யோ நம: ஸ்ரீமான் வேங்கடநாதார்ய கவிதார்க்கிககேசரீ. வேதாந்தாசார்ய வர்யோமே ஸந்நிதத்தாம் ஸதாஹ்ருதி | குருப்ய: தத் குருப்யஸ் ச ந்மோவாகே ம்தீமஹே, வ்ருணீ மஹேச தத்ராத்யௌ தம்பதீ ஜகதாம்பதீ, ச்வசேஷபூதேன மயாஸ்வீயை: ஸரவபரிச்சதை, விதாதும் ப்ரீதமாத்மானம் தேவ ப்ரக்ரமதே ஸ்வயம்.

ஐயங்கார் – வடகலை , தென்கலை மற்றும் ஸ்மார்த்தாள் (ஐயர்) – எல்லோருக்கும்

அய்யர் ,பொது :ஸுக்லாம்பரதரம் விஷ்ணும் சசிவர்ணம் சதுர்புஜம்ப்ரஸன்னவதனம் த்யாயேத் ஸர்வவிக்னோப சாந்தயே

(யஸ்யத்விரத வக்ராத்யா பாரிஷத்யா பரச்சதம்
விக்னம் நிக்னந்தி ஸததம் விஷ்வக்ஸேனம் தமாச்ர்ரயே) Vaishnavas
என்று சொல்லி, பிறகு வலது தொடை மீது இடது உள்ளங்கை மேல் வைத்துகொண்டு கீழே உள்ளபடி ஸங்கல்பம்

ஹர்ரிஹரோந்தத்ஸத் ஸ்ரீ கோவிந்த கோவிந்த கோவிந்த, அஸ்ய ஸ்ரீபகவத: மஹாபுருஷஸ்ய

விஷ்ணோராக்ஞயா ப்ரவர்த்தமானஸ்ய ஆத்ய ப்ரம்மண: த்விதீய பரார்த்தே, ஸ்ரீச்வேதவரஹகல்பே, வைவஸ்த

மன்வந்த்தரே, கலியுகே ப்ரதமே பாதே, பாரதவர்ஷே . பரதக்கண்டே ,சகாப்தே, மேரோர் தக்ஷிணே பார்ச்வே: அஸ்மின் வர்த்தமானே வ்யாவஹாரிகே ப்ரபவாதி சஷ்டி ஸம்வத்ஸராணாம் மத்யே –
…..( வருஷம் பெயர் ) நாம ஸம்வத்ஸரே தக்ஷிணாயனே க்ரீஷ்ம ருதௌ, கடக மாஸே சுக்ல பக்ஷே பௌர்ணமாஸ்யாயாம் ஸுப திதௌ, ……(கிழமை )வாஸர யுக்தாயாம், ஸ்ரவண நக்ஷத்ர யுக்தாயாம், ஆயுஷ்மான் யோக பத்திரைகரண ஏவங்குண விசேஷண விசிஷ்டாயாம், அஸ்யாம் பௌர்ணமாஸ்யாயாம் ஸுபதிதௌ ஸ்ரீ பகவதாக்ஞா _______@1___#2____*3_________________@1—(வடகலையார் – ) ஸ்ரீமன் நாராயண ப்ரீதியர்த்தம்#2– (தென்கலையார் ) பகவத் கைங்கர்ய ரூபம்*3– (ஸ்மார்த்தாள்) – பார்வதீ பரமேச்வர ப்ரீதியர்த்தம்(என்று மாற்றி சொல்லிக்கொள்ளவ்வும் )ஸ்ராவண்யாம் ச்ரவண ந்க்ஷத்ரே அதீதானாம் ச்சந்தஸாம், அத்யேஷ்ய மாணானாம் அயாதயாமத்வாய வீர்ய வர்த்தார்த்தம் ஸ்ராவண்யாம் ச்ரவண நக்ஷத்ரே, அத்யாய உத்ஸர்ஜன கர்மாங்கம், கரிஷ்யமாண உபாகர்மாங்கம், ப்ரம்ம யக்ஞ தர்ப்பணம், ஸாவித்ரியாதி நவ தர்ப்பணம் அக்ந்யாதி ஏகவிம்சத் தர்ப்பணம்ச அத்ய கரிஷ்யே: (என்று கூறி இடுக்குப் புல்லை மட்டும் வடக்கில் போடவும்).
பிறகு வடக்கு நோக்கி குதிகாலில் அமர்ந்தவாறு, நனைத்த அரிசியை எடுத்து இரண்டு கை நுனிவிரல்கள் வழியாக தீர்த்தம் சேர்த்து கீழ்கணட மந்த்ரங்களை கூறி கீழே சேர்க்கவும்:
(1) பூணூல் உபவீதம்:
ப்ரஜாபதி த்ருப்யது
ப்ரஹ்ம த்ருப்யது
வேதாஸ் த்ருப்யந்து
தேவாஸ் த்ருப்யந்து
ரிஷயஸ் த்ருப்யந்து
ஸர்வாணி சந்தாம்ஸி த்ருப்யது
ஓம்காரஸ் த்ருப்யது
வஷ்ட காரஸ் த்ருப்யது
வ்யாஹ்ருதயஸ் த்ருப்யது
ஸாவித்ரீ த்ருப்யது
யஜ்ஞாஸ் த்ருப்யது
த்யாவா ப்ருதிவீ த்ருப்யதாம்
அந்தரிக்ஷந் த்ருப்யது
அஹோராத்ராணி த்ருப்யந்து
ஸாங்க்யாஸ் த்ருப்யந்து
ஸித்தாஸ் த்ருப்யந்து
ஸமுத்ராஸ் த்ருப்யந்து
ந்த்யாஸ் த்ருப்யந்து
காவஸ் த்ருப்யந்து
கிரயஸ் த்ருப்யந்து
க்ஷேத்ரௌஷதி வனஸ்பதி
கந்தர்வாஸ் த்ருப்யந்து
நாகாஸ் த்ருப்யந்து
பயாம்ஸி த்ருப்யந்து
விப்ராஸ் த்ருப்யந்து
யக்ஷாஸ் த்ருப்யந்து
ரக்ஷாம்ஸி த்ருப்யந்து
பூதாநி த்ருப்யந்து
ஏவமந்தானி த்ருப்யந்து
(2) தாவடமாக் (நீவிதி), அதாவது மாலையாக பிடித்துக்கொண்டு அரிசி/தீர்த்தம் கொண்டு இரண்டு கைகளுக்கு நடுவில் வழியாக நீரை விடவும்.:
ஸதர்சினஸ் த்ருப்யது
மாத்யமாஸ் த்ருப்யது
க்ருத்ஸமதஸ் த்ருப்யது
விச்வாமித்ராஸ் த்ருப்யது
வாமதேவஸ் த்ருப்யது
அத்ரிஸ் த்ருப்யது
பாரத்வாஜ த்ருப்யது
வஸிஷ்ட த்ருப்யது
ப்ரகாதஸ் த்ருப்யந்து
பாவமான்யாஸ் த்ருப்யந்து
க்ஷூத்ரஸூக்தாஸ் த்ருப்யது
ஸுமந்து ஜைமிநி வைசம்பாயன பைல ஸுக்ர பாஷ்ய பாரத மஹாபாரத தர்மாசார்யாஸ் த்ருப்யது
ஜானந்தீ பாஹவீ கார்க்ய கௌதம சாகல்ய பாப்ரவ்ய மாண்டவ்ய மாண்டூகேயாஸ் த்ருப்யது
கர்கீ வாசக் நவீ த்ருப்யது
வடவா ப்ராதி தேயீ த்ருப்யது
ஸுலபா மைத்ரேயீ த்ருப்யது
கஹோளாந் தர்ப்பயாமி
கௌசீக தர்ப்பயாமி
மஹா கௌஷீதகன் தர்ப்பயாமி
பாரத்வாஜ தர்ப்பயாமி
பைங்கன் தர்ப்பயாமி
மஹா பைங்கன் தர்ப்பயாமி
ஸுயஜ்ஞந் தர்ப்பயாமி
ஸாங்யாயனன் தர்ப்பயாமி
ஐதரேயந் தர்ப்பயாமி
மஹைதரேயந் தர்ப்பயாமி
ஸாகலந் தர்ப்பயாமி
பாஷ்கலந் தர்ப்பயாமி
கார்க்யந் தர்ப்பயாமி
சௌமந் தர்ப்பயாமி
ஸுஜாதவக்த்ரன் தர்ப்பயாமி
ஔதவாளஹிந் தர்ப்பயாமி
மஹௌதவாள்ஹிந் தர்ப்பயாமி
ஸௌஜாமிந் த்ருப்யந்து த்ருப்யந்து
ஸௌநகந் தர்ப்பயாமி
ஆஸ்வ்வலாயந் தர்ப்பயாமி
ஏசாந்யே ஆசார்யா தேஸர்வே த்ருப்யந்து த்ருப்யந்து, த்ருப்யந்து.
(3) பூணூலை உபவீதமாக (வழ்க்கம்போல்) அணிந்து கை நுனி விரல்களால் தர்ப்பணம் செய்யவும் :
ஸாவித்ரீந் தர்ப்பயாமி
ப்ரஹ்மாப்ணந் தர்ப்பயாமி
மேதாந் தர்ப்பயாமி
ப்ரஜ்ஞாந் தர்ப்பயாமி
தாரணான் தர்ப்பயாமி
ஸதஸசஸ் பதிம் தர்ப்பயாமி
அனுமதிந் தர்ப்பயாமி
சாந்தாம்ஸ்ய தர்ப்பயாமி
அக்நிந் தர்ப்பயாமி
அப்த்ரிண் ஸூர்யந் தர்ப்பயாமி
ஸகுந்தந் தர்ப்பயாமி
மித்ரவருணௌ த்ருப்யேதாம்
அக்னிந் தர்ப்பயாமி
ஆபஸ் த்ருப்யது
அக்நிந் தர்ப்பயாமி
மருதஸ் தர்ப்பயாமி
அக்நிந் தர்ப்பயாமி
வர்மாணந் தர்ப்பயாமி
அக்நிந் தர்ப்பயாமி
இந்த்ரா ஸோமௌ த்ருப்யதாம்
இந்த்ரன் தர்ப்பயாமி
அக்னி மாருதன் தர்ப்பயாமி
பவமான ஸோமௌ த்ருப்யதாம்
ஸோமந் தர்ப்பயாமி
ஸமஜ்ஞானந் தர்ப்பயாமி
விச்வேதேவாஸ் த்ருப்யந்து
அக்பிஸ் த்ருப்யது
விஷ்ணுஸ் த்ருப்யது
(4) தகப்பனார் இல்லாதவர்களுக்கு மட்டும் கீழ்கண்ட பித்ரு தர்ப்பணம் எள்ளும் தீர்த்தமும் கொண்டு வலது கை கட்டை விரல் வழியாக தர்ப்பணம் : மூன்று பில் பவித்ரம் அணிந்து கீழ்கண்டபடி ஒரு முறை தர்ப்பிக்கவும்:
பித்ரு வர்க்கம் – பிதா, பிதாமஹர், ப்ரபிதாமஹர் – மாதா, பிதாமஹி, ப்ரபிதாமஹி மாத்ருவர்க்கம் – ஸபத்நீக மாதாமஹ, மாது: பிதாமஹ, மாது: ப்ரபிதாமஹ
பவித்ரத்தை அவிழ்த்து பிரித்துவிட்டு, ஆசனமம் செய்யவும்.

வேதாரம்பம்- உங்கள் குரு/வாத்யார்/ஆசார்யன், பெருமாள் பெரியவர்களை ஸேவித்து ஆசி பெறவும்

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I am providing Sandhya vandana Mantra for Rif Vedins below.

1. aachamanam –

sit in a squatting position, facing east or north.

The hands should be between the knees. Bend all the fingers other than the thumb and the small finger slightly so that the palm makes a hollow.

Take a very small quantity of water in the palm and sip, reciting the following three mantras (one sip for each mantra)

om achyutaaya namaha

om anantaaya namaha

om govindaaya namaha

keshavaaya namaha (touch right cheek with right thumb)

naaraayaNaaya namaha (touch left cheek with right thumb)

maadhavaaya namaha (touch right eye with right ring finger)

govindaaya namaha (touch left eye with right ring finger)

vishNave namaha (touch right nostril with right index finger)

madhusoodanaaya namaha (touch left nostril with right index finger)

trivikramaaya namaha (touch left ear with right small finger)

vaamanaaya namaha (touch left ear with right small finger)

shreedharaaya namaha (touch right shoulder with right middle finger)

Rushikeshaaya namaha (touch left shoulder with right middle finger)

padmanaabhaaya namaha (touch naval with right hand)

daamodaraaya namaha (touch head with right hand)

2. praaNaayaama Bend the index and middle fingers.

Press right nostril with the thumb and left nostril with the ring finger and the small finger.

First draw in the breath through the left nostril while mentally chanting the following mantra.

Then hold the breath, mentally chanting the same mantra again.

Let the breath out through the right nostril, again mentally chanting the same mantra.

These three actions of inhaling, holding the breath and exhaling, during which the mantra is chanted three times, makes one praaNaayaama.

om bhoohu om bhuvaha om suvaha om mahaha om janaha om tapaha om satyam om tatsavitu vareNyam bhargodevasya dheemahi dheeyoyonah prachodayaat om aapo jyotirasomrutam brahma bhoor bhuvassuvarom

3. sankalpam .

Place the left palm, turned upward, on the right thigh and place the right palm, turned downward on the left palm.

Recite the following mantra .

mama upaatta samasta durita kshaya dwaaraa shree parameshwara preetyartham (Depending upon the time of day) praatah sandhyaah karishye madhyaanhikam sandhyaam karishye saayam sandhyaam karishye

4. mantra prokshaNam Reciting “om keshavaaya namaha” , write om on water with finger and touch the spot between the two eyebrows with that finger.

Then, while reciting the first seven of the following nine mantras, sprinkle water on the head with the ring finger.

While reciting the eighth mantra, sprinkle water on the feet.

Again sprinkle water on the head while reciting the nine mantras.

aapohishThaa mayo bhuvaha | tana oorje dadhaatana | maheraNaaya chakshase | yovah shivatamorasah tasya bhaajayate hanaha | ushateeriva maataraha | tasma aranga maamava | yasya kshayaya jinvadha | aapo janayata janaha | om bhoorbhuvassuvaha ||

Now take a little water in the palm and rotate the palm around the head with the following mantra

om bhoorbhuvassuvaha

5. praashanam sipping water with mantra

Take a little water in the palm and sip, after reciting the following mantra

praatah sandhyaa – sooryashcha ma manyushcha manyu patayashcha manyukRutebhya paapebhyo rakshantam yad raatryaa paapa maa karsham manasaa vaachaa hastabhyam padbhyaam udareNa shishna raatreeh tadaa valumbatu yad kincha duritam mayi idam aham mama amRuta yonou soorya jyotishee juhomi svaahaa

madhyaanha sandhyaa –

aapa punantu pRuthveem pRuthvee poota punaatu maam punantu brahmaNaspatir brahma poota punaatu maam yad uchishTamabhojyam asatam cha pratigraham svaahaa

saayam sandhyaa – agnishcha ma manyushcha manyu patayashcha manyu kRutebhya paapebhyo rakshantam yadahna paapama karsham manasaa vaachaa hastabhyam paadabhyam udareNa shishna ahastada valumbatu yad kinchid duritam mayi idamaham maam amRuta yonau satye jyotishee juhomi swaahaa

6. aachamanam om achyutaaya namaha om anantaaya namaha om govindaaya namaha

7. punah prokshaNam

sprinkling water again. sprinkle water on the head with the following mantra

dadhikraavaNNa iti mantrasya vaamadeva rushihi anushTup cChandaha dadhikraava devataa apaam prokshaNe viniyogaha

om dadhikraavaNNo akaarisham jishNorashvasya vaajinah surabhee no mukhaakaraat praaNa aayugmshi taarishat aapo hishThaa mayobhuvaha tana oorje dadhaatana maheraNaaya chakshase yovah shivatamo rasaha tasya bhaajayatehanaha ushateeriva maataraha tasmaa arangamaamavaha yasya kshayaaya jinvata aapo janayataachanaha om bhoorbhuvassuvaha

rutancha satyancha tapasodyata tato raatree jaayataa tadaa samudro aarNavaa samudradaarNavaa dadhi samvadvaro ajaayata aho raatraani vidhatat viswasyamishadho vasi soorya chandramaasou tadaa yat poorvamagalpayat divancha pruthveem santarishmato suva Rigveda sandhyaavandanam

arghya pradaanam Offering water morning

– stand facing east. Noon – stand facing north and do the same twice evening – squat facing west and do the same three times Take plenty of water in both palms and raising the heels a little, pour the water down through the tips of the fingers other than the thumb reciting the following mantra. This is to be done three times.

om bhoorbhuvassuvah tatsaviturvareNyam | bhargo devasya dheemahi dheeyo yonah prachodayaat ||

9. praayashchita arghyam Offering of water in atonement for failure to perform the worship at the proper time Do praaNaayama once, as in 2nd step. Then offer arghya once, as in 8th step. Then reciting om Bhoorbhuvassuvaha turn round once and sprinkle a little water around you.

praatah sandhyaa – om yadatya gacCha vRutrahaan | udaaya abhisoorya sarvaan dateendra te vaache

madhyaanha sandhyaa – om utkedtbhee shrutamaagam vRushabhaam naryabasim astarameshi soorya

saayam sandhyaa – om na tasya mayaa yaachanaa ripureeseetaa martya yo agnaye datacha havyadaatibhihi

10. aikyaanusandhaanam Meditation on the identity of the individual self and the supreme self.

Sit down, close the eyes and mentally chant

– asavaadityo brahma brahmai vaham asmi 11. deva tarpaNam Offering of water to the gods Morning – squat, facing east. Noon – squat, facing north. Evening – squat, facing north Pour water through the finger tips of both hands reciting the following mantras –

aadityam tarpayaami somam tarpayaami angaarakam tarpayaami budham tarpayaami  v1 Ruhaspatim tarpayaami shukram tarpayaami shanaishcharam tarpayaami raahum tarpayaami ketum tarpayaami keshavam tarpayaami naaraayaNam tarpayaami maadhavam tarpayaami govindam tarpayaami vishNum tarpayaami madhusoodanam tarpayaami trivikramam tarpayaami vaamanam tarpayaami shreedharam tarpayaami hRushikesham tarpayaami padmanaabham tarpayaami daamodaram tarpayaami

12. japa sankalpa Sit on a wooden plank or small carpet.

The eyes should be halfclosed and the mind should be concentrated on the mantras which are to be recited mentally.

Morning – sit facing east.

Noon – sit facing north.

Evening – sit facing west. The vessel of water should be kept in front.

First chant shuklaambaradharam vishNum shashivarNam chaturbhujam prasanna vadanam dhyaayet sarva vighnopashaantaye

12.1 – praaNaayaama om bhoohu om bhuvaha om suvaha om mahaha om janaha om tapaha om satyam om tatsavitur vareNyam bhargo devasya dheemahi dheeyo yonah prachodayaat om aapojyotirasa amrutam brahma bhoorbhuvassuvarom

Now chant the following, with the left palm facing upward on right thigh, and right palm facing downward on top of left palm –

mama upaatta samasta durita kshaya dvaaraa shree parameshwara preetyartham praatah – praatah sandhyaa gaayatree mahaamantra japam karishye

madhyaanha – madhyaanhika gaayatree mahaamantra japam karishye

saayam – saayam sandhyaa gaayatree mahaamantra japam karishye

13. praNava japam praNavasya rushi brahma (recite, touching the head with the fingers of the right hand) devee gaayatree cChandaha (recite, touching the upper lip) paramaatmaa devataa (recite, touching the chest) bhooraadi sapta vyaahruteenaam atri bhrugu kutsa vasishTha goutama kaashyapa aangeerasa rushayaha (recite, touching the head ) gaayatree ushnika anushTup bruhati pankti trishTup jagatyah cChandaamsi (recite, touching the upper lip ) agni vaayu arka vaageesha varuNa indra vishvedeva devataah (recite, touching the chest)

13.1 – praaNaayaama (3 times) om bhoohu om bhuvaha om suvaha om mahaha om janaha om tapaha om satyam om tatsavituvareNyam bhargodevasya dheemahi dheeyoyonah prachodayaat om aapo jyotirasomRutam brahma bhoorbhuvassuvarom

14. gaayatree aavaahanam Invoking Gaayatri ayatu iti anuvaakasya vaamadeva rushihi (recite, touching the head) anushTup cChandaha (recite, touching the upper lip) gaayatree devataa (recite, touching the chest)

With the following mantras invoke gaayatri devi in the heart by means of the aavaahani mudra om ityekaaksharam brahmaa agnir devataa brahmaa preetyartham gaayatram cChandam paramaatmam svaroopam saajyam viniyogam aayatu varadaa devi akshatram brahma samhitam gaayatri Chandasam matedam brahma jushaswana oojosi, sahosi, balamasi, brajosi, devaanaam dhaama naamaasi vishwamasi, vishwaayu sarvamasi, sarvaayu abhipoorom, gaayatreem aavahayaami, saavitreem aavaahayaami saraswateem aavaahayaami,c Chanda Rushinaam aavaahayaami, shriyam aavaahayaami, gaayatrya gaayatrishChando vishwaamitra rushihi savitaa devataa

agnir mukham brahma, shiro vishNu, hrudaya rudra, shikhaa pruthvee, yoni praaNa apaana vyaano daana samaano sapraaNaa shweta varNa, sankhyayaana sagotra, gaayatri chatur vishatyakshara tripada sadrushi pancha sheershopanayane viniyogaha

15. gaayatree nyaasam saavitrya rushih vishvaamitraha (recite, touching the head) niChrudgaayatree cChandaha (recite, touching the upper lip) savitaa devataa (recite, touching the chest)

16. gaayatree japam (108 times) Gaayatri japa – morning – stand facing east, the palms joined and held in front of your face Noon – stand or sit facing east, the joined palms in front of the chest Evening – sit facing west, the joined palms in front of your navel The hands should be covered with the angavastra, or a piece of cloth. The mantra should be chanted mentally without movement of the lips.

om bhoorbhuvasvah tatsaviturvareNyam bhargodevasya dheemahi dheeyo yonah prachodayaat

17. gaayatree upasthaanam Prayer to Gaayatri to return to Her abode First do praaNaayaama once, sitting down.Then stand up, facing the same direction as in step 16, join the palms and recite –

17.1 praaNaayaama 17.2 praatah sandhyaam upasthaanam karishye (praatah sandhyaa) aadityam upasthaanam karishye (madhyaanhikam sandhyaa) saayam sandhyaa upasthaanam karishye (saayam sandhyaa)

18. soorya upasthaanam Prayer to sun to return to His abode stand facing the same direction in which the japa is done, join the palms and salute the Paramaatman who is shining in the centre of the rising sun.

18.1 – praaNaayaama

18.2 – praatah sandhyaa – mitrasya charshani druto aavo devasya sanaasi dyumnam chitra shravasthamam mitro janaan yataayati bruvaano mitro dataara pruthveem udatyam mitra srushTir nimishaa abhishTe mitraaya havyam grutavajjuhotaa prashamitra marto astu prayaswaan yasta aaditya shikshati vrutena na hanyate na jeeyate dvoto sannama aho asnoDhyamtito na doorata

madhyaanhikam – aakrushNo na rajasaa vartamaano niveshayan amrutam martyancha hiraNyanena savitaa ratheno devo yadi bhuvananai pashyantachakshur devahitam purastashchakra mucharat pashyema sharadaam shatam jeevema sharadaam shatam hamsa shuchishat vasur antareeksha sat hotaa vedishadatir droNa sat nrushatvarasat rutasat vyomaasa tabja koja rutaja aadrija rutam bruhaat udutyam jaata vedasam devam vahanti hetava drushe visvaya sooryam apatye dayavo yadaa nakshatrayandyaktubhi shooraaya vishwaachakshase chitraan devaanaam udagadaaneekam chakshur mitrasya varuNasyaagye aapradyava pruthvee antariksha soorya aatma jagatastas dushacha tat sooryasya devatvam tan mahitwam madhya kartor vidhaatam sancha bhara yadeda yukta haridaasa sadastat aadratri vaasa sthaanu te asmaihi tanmitrasya varuNasya abhi chakshe sooryo roopam gruNute dyou roopasthe

saayam sandhyaa – imam me varuNa shruti hava madhya cha mruDaya tvaam mavasyu raachake tatwayaami brahmaNa vandamaanasa tadasaaste yajamaano havirbhi aheLamaano varuNeha bhodyurusa sa maa na aayu pramoshi yacChidite visho yadaa pradeva varuNa vratam minimasi dyavi dyavi yat kinchedam varuNa daivye jane abhidroham manushyascharamasi achitee yat tava dharma yoyopimaa maa nastasma tenaso deva reerisha kita vaaso yad reeripur na dheevi yad vaagha satya mutayanna vidma sarvaataa vishya sitireva devataa te syaama varuNa priyasa

19. samashTi abhivaadanam Prostration to all. Stand facing the same direction as in step 18.

Turn round to the next direction after each of the first four mantras. Then stand facing the original direction for the remaining mantras, palms joined – sandhyaayai namaha saavitryai namaha gaayatryai namaha saraswatyai namaha sarvebhyo devataabhyo namo namaha kaamo karshed manyur karshed namo namaha Rigveda sandhyaavandanam v1  pravara – example (aangeerasa, bhaarhaspatya, bhaaradwaaja trayee rusheya pravaraanvita, bhaaradwaaja gotra, ashvilaayana sootra, rugveda adhyaaya, …. sharmaNaam aham asmibho) abhivaadaye … rusheya pravaraanvita ……..gotra ………sootra ……… veda adhyaaya ……. sharmaNaam aham asmibho

20. digdevataa vandanam Prostration to the deities of the directions.

Stand facing the same direction as in step 16, Turn round and make obeisance to the deities of the four directions etc

– praachyai dishe namaha dakshiNaayai dishe namaha prateechyai dishe namaha udeechyai dishe namaha oordhvaaya namaha aadhaaraaya namaha antarikshaaya namaha bhoomyai namaha brahmaNe namaha vishvane namaha mrutyuve namaha

21. yama vandanam Prostration to the Lord of Death.

Stand facing south, palms joined yamaaya namaha yamaaya dharmaraajaaya mrutyuve cha antakaaya cha vaivasvataaya kaalaaya sarva bhoota kshayaaya cha ouDumbharaaya dagnaaya neelaaya parameshTine vrukodharaaya chitraaya chitraguptaaya vai namaha chitra guptaaya vai namaha om namaha iti

22. harihara vandanam Prostration to Harihara.

Stand facing west rutagam satyam para brahma purusham krushNa pingaLam oordhvaretam viroopaaksham vishva roopaaya vai namaha vishwa roopaaya vai namaha om namaha iti

soorya naaraayaNa vandanam namaha saavitre jagadeka chakshushe jagat prasooti sthiti naasha hetave trayeen maayayaa triguNaatmaa dhaariNe virinchi naaraayaNa shankara aatmane dhyeya sadaa savitru manDala madhyavartee naaraayaNa sarasijaasana sannivishTa keyooravaan makara kunDalavaan kireeTi haari hiraNyavapur druta shankha chakra shankha chakra gadaa paaNe dwaarakaa nilayaachyute govinda punDareekaaksha rakshamaam sharaNaagatam aakaashat paThitam toyam yadaa gacChati saagaram sarva deva namaskaara shree keshavam prati gacChati shree keshavam prati gacChati om nama iti

24. samarpaNam Dedication.

Sit down, take a little water in the palm and pour it down through the fingers after reciting the following mantra –

kaayena vaachaa manasendriyairvaa buddhyaatmanaavaa prakrute svabhaavaat karomi yadyat sakalam parasmai naaraayaNaayeti samarpayaami aachamanam

25. rakshaa Protection. Chanting the following mantra, sprinkle a little water at the spot where the japa was performed. Then touch that spot with the ring finger and touch the forehead between the eyebrows. adya no devaa savitaa prajaavat saavee soubhagam para duswapneeya suva vishwaani deva savitaa duritaani paraa suvaa yad bhadram tama asuva

Citation with gratitude.

www.bharatiweb.com

This photo of Neelkanteshwar is courtesy of TripAdvisor

I have written articles on the sites in Sri Lanka, which have, Ravana’s Palace, his Pushpaka vimana Runway,Pushpaka Vimana Axle,Pond where Sita took Bath, where she was kept in Ashoka Vatika, where Sita wept, where she went into the ground,Hanuman scorched Earth, Place where Sita was moved by Ravana.

There is a Mountain which resembles Hanuman asleep Near Nuwara Eliya in Sri Lanka.

Hanuman Sleeps, Kandy-Nuwaraeliya Road, Nuwara Eliya, Sri Lanka

Check out how to reach Hanuman Temple at the following Link.

http://www.tripadvisor.in/ShowUserReviews-g608524-d3732287-r288091659-Shri_Bhakta_Hanuman_Temple-Nuwara_Eliya_Central_Province.html

I have written on the types of Vimanas referred to in ancient Texts.

 Aircraft Drawing done in 1923 Based on Ancient Vimana Texts of India.

Rig Veda

I have also written on the Aircraft designed and flown by Talpade in India, based on these ancient texts of Bharadwaja.

Rotating Vimanas,

Skyscrapers,

Private Aircrafts

Robots and space technology

I have posted articles on these as well.

here I present some texts and more references from the Rig Veda,Agastya Samhita.Artha Sastra and Kalidasa’s Vikramorvasiyaa.

Kaara- Kaara- Kaara- a vehicle that operates on ground and in water.

(Rig Veda 9.14.1)

Tritala- Tritala- Tritala- a vehicle consisting of three stories.

(Rig Veda 3.14.1);

Trichakra Ratha, Trichakra Ratha, Trichakra Ratha,
a three-wheeled vehicle designed to operate in the air.

(Rig Veda 4.36.1)

Vaayu Ratha, a gas or wind-powered chariot. 

(Rig Veda 5.41.6)

(Rig Veda 3.14.1).

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Of the Four Vedas, Rig, Yajur, Sama and Atharva,Yajur veda has two aspects.

Krishna Yajur and

Shukla Yajur.

Sage Yajnavalkya.

The Shukla Yajur Mantras are longer and more detailed.

The reason attributed is that though these Mantras have been revealed by Lord Surya, The Sun God directly to Sage Yajnyavalkya, as these Mantras were not initiated by a Guru, as recommended by the Vedas, more Mantras are provided to compensate the issue of not being initiated bya Guru.

Yajnyavalkya was a Disciple of Vaisampayana.

The Sages used to meet often to exchange views on the Vedas, much like the Academics of today.

On one such occasion, Vaisampayana asked one of his disciples(Not Yajnyavalkya) to represent him.

Yajnavalkya informed the Guru that he would represent him and he argued with Vaisampayana on this issue.

Annoyed Vaisampayana admonished Yajnavalkya for questioning the Guru, being argumentative and advised Yajnyavalkya to leave  after returning the Vedas he had learnt.

Yajnavalkya is the first recorded Sage in History.

‘

As per the demands of his Guru, Yājñavalkya vomited all the knowledge that he acquired from his teacher in form of digested food. Other disciples of Vaisampayana took the form ofpartridge birds and consumed the digested knowledge (a metaphor for knowledge in its simplified form without the complexities of the whole but the simplicity of parts) because it was knowledge and they were very eager to receive the same.

The Saṃskṛt name for partridge is “Tittiri”. As the Tittiri (partridge) birds ate this Veda, it is thenceforth called the Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or Black-Yajurveda on account of it being a vomited substance. The Taittirīya Saṃhitā thus belongs to this Yajurveda.

Then Yājñavalkya determined not to have any human guru thereafter. Thus he began to propitiate the Sun God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaiśampāyana.

The Sun God, pleased with Yājñavalkya penance, assumed the form of a horse and graced the sage with such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Śukla Yajurveda or White-Yajurveda on account of it being revealed by Sun. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Sun who was in the form of a horse through his manes.The rhythm of recital of these vedas is therefore to the rhythm of the horse canter and distinguishes itself from the other forms of veda recitals. In Sanskrit, term “Vaji” means horse. Yājñavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Sages like Kanva, Madhyandina and others learnt those and Śukla Yajurveda branched into popular recensions named after them.

It is important to note that within the hierarchy of Brāhmaṇas, certain sects believe in the Kṛṣṇa Yajurveda while others practice from the Śukla Yajurveda.

Yājñavalkya married two wives. One was Maitreyi and the other Katyaayanee. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman).The descendant sects of Brahmans are the progeny of the first wife Katyaayanee. When Yājñavalkya wished to divide his property between the two wives, Maitreyi asked whether she could become immortal through wealth. Yājñavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on. When she heard this, Maitreyi asked Yājñavalkya to teach her what he considered as the best. Then Yājñavalkya described to her the greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.

Wisdom of Yājñavalkya is shown in Brhadaranyaka Upanishad where he gives his teachings to his wife Maitreyi and King Janaka.^[6] He also participates in a competition arranged by King Janaka about the selecting great Brhama Jnani (knower of Brahman). His intellectual dialogues with Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosophical and mystical question-answers in Brhadaranyaka Upanishad. He was then praised as the greatest Brahmajnyani by all the sages at the function organised by king Janaka. In the end, Yājñavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest..

Satahapatha Brahmanas.

This deals more with the Karma Kanda, performance of Rituals.

The Shatapatha Brahmana (शतपथ ब्राह्मण śatapatha brāhmaṇa, “Brahmana of one hundred paths”, abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the Shukla Yajurveda.^[1] It survives in two recensions, Madhyandina (ŚBM, of the vājasaneyi madhyandina śākhā) and Kanva (ŚBK, of the kāṇva śākhā), with the former having the eponymous 100 chapters (adhyayas), 7,624 kandikas (parts) in 14 books, and the latter 104 chapters, 6,806 kandikas in 17 books.

Linguistically, the Shatapatha Brahmana belongs to the later part of the Brahmana period of Vedic Sanskrit (i.e. roughly the 8th to 6th centuries BCE, Iron Age India).^[2]

Jan N. Bremmer dates it to around 700 BCE.^[3] According to Julius Eggeling, the final version of the text was committed in 300 BCE, although some of its portions are “far older, transmitted orally from unknown antiquity”.

Among the points of interest in the text are its mythological sections, including the myths of creation and the Deluge of Manu.The creation myth has several similarities to other creation myths, including the use of primordial water (similar to the Bible), the explanation of light and darkness, the separation of good and evil, and the explanation of time. The text describes in great detail the preparation of altars, ceremonial objects, ritual recitations, and the Soma libation, along with the symbolic attributes of every aspect of the rituals.

The 14 books of the Madhyandina recension can be divided into two major parts. The first 9 books have close textual commentaries, often line by line, of the first 18 books of the corresponding samhita of the Yajurveda. The following 5 books cover supplementary and ritualistically newer material, besides including the celebrated Brhadaranyaka Upanishad as most of the 14th and last book.

The Shatapatha Brahmana of Madhyandina School was translated into English by Julius Eggeling, in the late 19th century, in 5 volumes published as part of the Sacred Books of the East series. The English translation of Kanva School was done by W.E. Caland in 3 parts.

Citations.

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

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

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One of the intriguing aspects of Sanatana Dharma, Hinduism is the places mentioned in them, in the Puranas, Ithihasas,Ramayana and Mahabharata seem to be both allegorical and real(which is verified)

Mount Meru,Chandra Loka, Dhruva( Pole Star)Agastya ( Canopus Star),Sisumara Chakra,Pancha Kosas,the Five sheaths of Human body)……….

All these have physical existence

Please read my Posts on each of these.

I had a call from a Gentleman from Houston ,Texas,US,who informed me that he had seen images of the Deavatas mentioned in our Texts, when he was cruising in the Caribbean.

To be more specific around Puerto Rico, Cuba.

Images flashed by as he was cruising and he felt charged for an instance.

To the doubting Thomases , let me add that he is a very practical man and is a contractor erecting satellites.

In a conversation lasting an hour, I was able to see a keen and observant individual with an open mind.

He did not wish his name to be mentioned.

He had an interpretation of this phenomena, which he had suggested I do not Publish.

However I am posting this with my interpretation, with the limited knowledge  I have of Sanatana Dharma Texts.

1.Co Ordinates. 18°46’40.1″N 67°26’07.4″W.

Click the Teardrop mark in the Map

18.789059, -67.434176.

You will find  ‘No Information available”!

Here is the Google Map for these co ordinates.

1.Please go to the Google Map Link in a new window.

2.Open Satelitte view

3.On to your Right just above the ter drop icon,notice a monstrous Face.

And another next to it in Profile as though it is kissing it!

In both the images Ears Eyes and Noses are visible.

Now Use the Rotate Icon.

Rotate clock wise once.

You see a lot of Figures, appear  to be Human Monstrosities!

Among these you find a Bedecked Horse!

Now to Puerto Rico.

1.Please go to the Google Map Link in a new window.

2.Open Satelitte view

3.In the Map,look for the beginning of a Great Wall starting from beneath Fajardo.

4.It extends to and beyond the British Virgin Islands.

5.The Wall seems to be a folded mountain Chain.

6.Zoom the view at your top right hand corner of the wall ending at British islands.

7.Below Rooselt Roads you find a Fold one finds in the outer wall of a Palace.

Three refernces come to my mind.

One is the Moola Sainya of Ravana.

Another is the place where badasuara was killed b Lalitha Devi.

Yet another is the Chitamani Gruha of Lalitha Devi!

There are ancient Vishnu , Shiva temples in Colorado.

And the US is the Pathala Loka of Hinduism.

Am looking for more evidence.

‘

https://ramanan50.wordpress.com/2014/10/26/lalita-devi-tripura-dimensions-description/

• The information found in the Map is likely o be blocked as geographical anaomalies are blocked by Google.

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The wonders of temples and Gods do not cease to amaze.

I have written quite a few articles on this subject.

There is Narasimha Temple, near Warangal,

Narasimha Swamy, Hemachalam,

Sri Hemachala Narasimha Swami Temple – Puttakonda, Malluru , Mangapeta, Warangal, AP
Lord Narasimha is believed to be incarnated from a Valcano mountain and the Lord’s body is felt and sensed same as human body.

Chintamani Jalapatham and Koneru in the temple premises has its water originated at Lord’s feet.

When one touches the Idol, the Idol feels like Human skin and is flexible as a Human!

According to the historical stories, the demon king, Ravana had gifted this place to his loving sister, Shurpanaka where around 14000 demons lead by Khara Dushana were done to death by the great Rama. It was Agastya , the great sage who gave the present name to the shrine as Hemachalam. There is a belief exhibited by the devotees that the deity, if alone, enflames the temple premises. But as the deity is affixed with a golden Goddess Lakshmi on his chest region, the deity assumes tranquility thus lessening the troubles due to fire accidents. It is a divine wonder to note that the sandal in the fluid form flows through the Umbilicus of the great Maha vishnu.

Understanding the gravity of the miracles that the temple holds for itself, the devotees in large number throng to the temple to offer their prayers to fulfill their wishes, to beget children or to redeem themselves from sins and obstacles (doshas) that a student faces during his life career. There are many stories that are depicted regarding the miracles exhibited by the deity.

How To Reach Hemachala,Mallur.

Airport,Hyderabad.

Railway Station,Warangal,Kazipet.

Buses from Managuru(50 kms),Bhadrachalam(70 km)

http://www.radha.name/video/hemachala-narasimha-swami-temple-malluru-puttakonda-warangal

http://hemachalam.com/TempleHistory.aspx

I have written articles on the Vedic roots of Saudi Arabia, Shiva Linga in Mecca, 786 is flipped OM of Hinduism, Prophet Mohammed’s Uncle’s Poem, Siva Stuthi.

Hindu Symbols, Saraswati, Rishi in Arabia.

I had also written on the presence of Sapthapathi, Sarasvati , Navagrahas in Arabia , pre dating Muhammad .

For the last post, I received comment in Facebook asking me not to be foolish about Islam and went on to trace the geneology of Arabia(!?) from the Koran!

I did not seem it fit to reply to the comment.

This comment made me research further about the Vedic roots of Arabia.

Arabia is from the Sanskrit word Asva, Arava meaning Horse and Sthan, Place.

Arabia is thus the place of Horses.

Ancient Tamil Literature abounds in reference to Arabia as the land of Horses and all the Ancient Tamil Kings, Chera, Chola and Pandyas imported Horses from Arabia.

The major land route  to Arabia was from the North West of India and the Arabic people drew spiritual inspiration from India.

‘The Uttarapath (Northern Highway) was the international highway to the North of India. It was via Uttarapath that Arabia and other Middle Eastern countries drew their spiritual, educational and material sustenance from India.

Besides, this Sea-links were formed with India at least 800 years before the advent of Islam.

Basra was the ancient gateway to India because it was at this port that the Arab lands received Indian goods and visitors.

At that time the spoken language was Sanskrit, which later dwindled into the local variation that we now call Arabic.

Thousands of words that were derived from Sanskrit still survive in Arabic today.

Even various kinds of swords were referred to as Handuwani, Hindi, Saif-Ul-Hind, Muhannid and Hinduani. The Sanskrit Astronomical treatise Brahma-Sphuta-Siddhanta in Arabic translation is known as Sind-Hind, while another treatise Khanda-Khadyaka was called Arkand. Mathematics itself was calledHindisa .

The Arabs derived technical guidance in every branch of study such as astronomy, mathematics and physics from India. A noted scholar of history, W.H. Siddiqui notes:

“The Arab civilization grew up intensively
as well as extensively on the riches of
Indian trade and commerce. Nomadic Arab
tribes became partially settled communities
and some of them lived within walled towns practised agriculture and commerce, wroteon wood and stone, feared the gods and honored the kings.”

Some people wrongly believe that Arabs used the word Hindu as a term of contemptuous abuse. Nothing could be further from the truth. The people of pre-Islamic Arabia held Hinduism in great esteem as evidenced from the fact that they would endearingly call their most attractive and favourite daughters as Hinda and Saifi Hindi. The fact that Arabs regarded India as their spiritual and cultural motherland long before the damaging influence of Islam is corroborated by the following poem which mentions each one of the four Vedas by name: (The English translation is in black)

This poem was written by Labi-Bin-E- Akhtab-Bin-E-Turfa who lived in Arabia around 1850 B.C.

That was 2300 years before Mohammed!!!

This verse can be found in Sair- Ul-Okul which is an anthology of ancient Arabic poetry.

It was compiled in 1742 AD under order of the Turkish Sultan Salim.

That the Vedas were the religious scriptures to which the Arabs owed allegiance as early as 1800 B.C. proves not only the antiquity of the Vedas but also the existence of Indian rule over the entire region from the Indus to the Mediterranean, because it is a fact of history that the religion of the ruler is practised by his subjects.

Vedic culture was very much alive just before the birth of Muhammad.

Again let’s refer to the Sair-Ul-Okul. The following poem was written by JirrhamBintoi who lived 165 years before the prophet Muhammed. It is in praise of India’s great King Vikramaditya who had lived 500 years before Bintoi. (The English translation is in red).

Vedic religion and culture were present in Pre-Islamic Arabia as early as 1850 B.C., and definitely present at the time of Mohammed’s birth.

Vishnu’s Footprints in Mecca and more to follow.

Citation.

https://www.aho.hk/swordoftruth/vpopia1.html

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