Discussion on Indian Epics, Texts, Treatises & Kathas

[BajKhedawal]

On Shiva

Satyam Shivam Sundaram

Ramana the following para caught my eye:

Shiva was still guarding the gate of the city. Since an enemy had come and attacked Bana, the city was threatened and it was his duty to protect it.Shiva did not have a large army, so he had to find a new way to overcome the enemy and make them unable to fight. He produced the germs of fever and spread them among Krishna's army.Krishna's soldiers all began to develop high fever and started shivering. Soon, one after another, they fell to the ground.Krishna saw what had happened to his soldiers. He had to do something quickly to save their lives.
He produced germs which would destroy Shiva's germs, and spread them among his soldiers, soon all his soldiers were quite well again and they stood up and were ready to fight

Bio warfare

No wonder there is such a intense amount of research on Indology in most North European countries.

[Sanku]

@above

Yes it did mine too, and I wanted to post it, but was caught up in reading that wonderful site.

[Aditya_V]

The full story of fight between Krishna and Shiva while protecting Bhanasura is even more instresting,there ultimate weapons it involves Shiva Jvara was tackled using the Narayana Jvara before the battle came to the close.

[ramana]

Sanku, BajK and SwamyG, There are a lot of studies going on ancient Indian religious literature in Europe and Eastern US. There is a publisher called Routledge from UK. Most of the books are in upload and deposit files. A portal is avax home. However very buggy. Be warned.

I also would like some genuine Sanskrit experts to read and ensure that the correct translation is going on. My biggest regret is not having learned Sanskrit as that cuts of a great resource. Am trying to learn now but teaching old dog new tricks is also true. So I apply a high and low band pass filter to what others translate.

[ramana]

I have been wondering about the Sagara espisode in Ramayana which describes the trials and tribulations of Bhagirath in getting Ganga to Prithvi as a precursor to /consequence of the drying up of the Vedic river Saraswati? How is that not connected by the experts? Wouldnt that put the drying up to an even earlier period?

[BajKhedawal]

With regards to Mahabharat there are a lot of references to Naga Kingdoms. I am just curious to know that, given there are:

1) Nagas in North

Ananta == Anantnag
Takshaka == Takshasila; Tashkent
Vasuki == Kingdom near Kailasa

2) Nagas in East

Naga tribes in Nagaland, Manipur, and Andhra Pradesh
Cambodia, Thailand, Java, have informal history of belonging to Naga descendant

3) Nagas in South
Srilanka

There is also reference to Naga kingdom in north Rajasthan, but nothing in Gujarat / Maharashtra / Karnataka region. Going by the above it seems there were Naga kingdoms in the periphery of heartland India, So then how about Nagas in the west? Is there any reference to Naga like tribes being in Africa or Arabia?

[brihaspati]

ramana wrote
I have been wondering about the Sagara espisode in Ramayana which describes the trials and tribulations of Bhagirath in getting Ganga to Prithvi as a precursor to /consequence of the drying up of the Vedic river Saraswati? How is that not connected by the experts? Wouldnt that put the drying up to an even earlier period?

My take was that Ganga dried up when all other rivers are likely to have dried up - at the height of the ice age, when less moisture was available in the atmosphere. This is confirmed by sea-bed cores in the Arabian Sea and Bay of Bengal, indicating prolonged dry spells and less fresh water discharge. This would place the dry period, around 21,000 BCE to 10,500 BCE, with a peak around the Glacial Minimum at 18,000 BCE. The dry spell would continue into the younger Dryas. So we could place the drying of Ganges before the post-glacial emergence of Saraswati which would have benefited from the post glacial humidity and precipitation.

It is possible to explore the hypothesis that the Ganges flow decreased in the late Holocene Ice Age, so that "Bhagirath" could take the initiative to construct small irrigation channels or dredge some to optimize the available flow.

Incidentally, there is a whole narrative of "Shaakol Dwipa" - somewhere to the south of Bengal. There could be a lingering civilizational memory of a long standing ancient culture in this region, in the primacy of pilgrimage to "Sagar Dwipa" - now a lone temple (claimed to have been rebuilt 7 times as the sea progresseively advanced) in the middle of a alluvial island-desert - with no obvious civilizational sign of importance and heritage. The narrative traditions indicate a "migration" of the inhabitants of this "Dwipa" into the central, north and west of India when the "sea swallowed" Shakol Dwipa. This could be an indicator that this "Shakol Dwipa" centre flourished over areas that were exposed during lower sea-levels as the Ice Age progressed. This would place Bhagirath and Sagar firmly in the late Ice Age, or early post glacial phase.

I personally think that the scenario is quite plausible that the arid conditions existing in the northern plains of India and the glacial obstacles on the mountain passes cut off the Indic populations in the Gandhara and Bahlik areas away from the Indic living along the coastal strips where warmer sea made conditions more tolerable and life sustaining. They would also find it easy to develop coastal and shore-hugging trade networks. Such societies would therefore tend to be port centric and very nearly urban in organization. Trading societies typically have a tendency to form exclusive interest groups or guilds - which could have given rise to "caste". There are some studies that find DNA evidence for independent and indigenous origin of strictly endogamous "caste" groups in peninsular India in the middle of the post-glacial phase. With the end of the Ice Age, these separated groups began to expand back into the centre of India meeting across the newly resurgent Saraswati.

The northerners with less urbanization and agricultural resources would have been more pastoral. However their literature and language would not be that unacceptable to those migrating from the south as they would have common civilizational heritage. In fact the northerners would have retained the more primitive pastoral socio-economic structure shared by the southerners before the initensification of the Ice Age.

In most societies, the classical, "older" is fondly looked upon as the "root" and not primitive or unassociable with. So such a meeting at the banks of the Saraswati could easily give rise to an urban culture that still celebrated its "root" pastoral narratives.

[Airavat]

With regards to Mahabharat there are a lot of references to Naga Kingdoms. ......

There is also reference to Naga kingdom in north Rajasthan, but nothing in Gujarat / Maharashtra / Karnataka region.

The Vakatak rulers of Central India have left behind an epigraphic record mentioning a Maharaja Bhavanaag (4th century CE) with whose family they had a matrimonial alliance. It is the Puranic texts that call this dynasty 'Naag' and assert that other Naag dynasties were also established at Kantipura, Vidisa, and Mathura.

It must be repeated that 'Naag' was never a clan. The ancient texts make no reference to Naag gana or even a Naag janapad (clan-state). The Bharasiva state emerges as a monarchy, suggesting that the rulers only claimed Naag descent or gave a special importance to Naag worship. Later dynasties like the Kadamba in South India or the Karkotaka in Kashmir also claimed Naag descent——neither dynasty had Naag either as a surname or even as cognomen within the first name.

The Chhindak rulers of the Bastar region (Chhatisgarh) claimed Naag descent, were of the Kashyap gotra, had a hooded-snake banner, and a tiger-with-cub crest. One of their titles was 'Lord of Bhogavati', which as per the Puranas was the mythical capital of snake-deities in the subterranean world (patala loka).

The Sinda of North Mysore had the same banner and crest as the Chhindaks and were probably related to them. In later periods they told a mythical story for the origin of their banner and crest, where their ancestor was the human son of a snake king brought up by a tiger.

Bharasiva

Naga tribes in Nagaland, Manipur

In the north-east the term "Naga" is either derived from Naka, which means 'people with pierced earlobes', in Myanmar languages, or from Nok in Assamese which means people. They are not related to the Puranic "Naaga" who were described as half-man half-snake divinities and the later Naag dynasties who were probably snake-worshippers.

[Rahul M]

brihaspati ji, from which text is the info on shakol dwipa derived from ?

in other things, can we make a list of military designations of ancient India ?
airavat ji ?

[BajKhedawal]

Thanks Airavat for your inputs, I have another novice query: I found the following para on http://jaimatadi.co.cc/ under Origin, discussing how Durgamaa came to be.

Vishwakarma gave her a bright axe and magic armor. God of the Himalayas, Himavat, gave her jewels and a magnificent lion to ride into battle as her vahan. Now equipped with the fearsome weaponry of the gods and dressed in golden armor and jewels she set off, seated gracefully upon that lion. His thunderous roars shook the three worlds. Oceans boiled and surf poured overland. Continents were torn at their granite foundations as whole new chains of mountains rose, while older ranges crumbled, cracked, and gave way to dust in a thousand landslides. Seeing this cataclysms rippling in waves through all the three worlds, Mahishasura and his demon allies found their attention drawn from heaven to earth. Though confident of their power and control in heaven, even the conquering demon host could not help being awestuck……

My query: As per our (Hindu) belief system is this referring to the occurrence of Pangea?

[brihaspati]

Rahulji,
A single point reference is perhaps, Shri Dhananjoy Das Majumdar's "Bangla o Bangalir Itihas" (I am guessing you can read it in the original - beware there are others' works with very similar names). The root name of this "island" apparently occurs in some "Rajput" karikas and kulanjis, with claims that their ancestors migrated from the isle when it was destroyed dur to natural catastrophes.

[SandeepA]

I know I may get tonked for this but I did read that modern day Mayas and Aztec (or whatever is left of them) consider the Nagas to be their ancestors. The Aztec creation myth involves a eagle and snake. Will try and paste the URLs when I find them

[BajKhedawal]

Those guys were total druggies, they would inhale some narco and get high and then royal men would cut some vein in their penis or ear (this was called the bloodletting ceremony) the drugs would ensure no pain while the hallucinations from the combined effect of loosing blood + high from drug would induce some “visions” preferably/conveniently of their snake god who would forecast future and resolve all sorts of state related issues (no wonder only the “Royals” were allowed to bloodlet) royal women also participated in this ceremony.

American anthropologists like to glorify the Maya for the obvious reasons since the khan feels like an orphan as far as civilization is concerned. One of them went as far as to suggest that the Egyptians transposed themselves to the Americas (as Maya) and subsequently to the Indus valley. Thus by extension the Mayas are an older civilization compared to Indus.

[brihaspati]

Why should the chronology have such a order in which Sindhu-Saraswati(SS) comes latest? Even by known archaeological estimates, the Mayans are much much later than either the Egyptians and SS. The archaeological evidence of high period of the Zero-th dynasty and Old Kingdom coincides with the same high period in SS - roughly the first half of the third millenium BCE. They both most likely dried off literally in a 200 year global drought around the 2200-2000 BCE.

However, the Naga connection with the Meso-American civilization perhaps deserves more exploration. There are two possible connections - one in the older 20,000 to 11,000 BCE migrations along East Asia and Siberian routes to the Americas, where the starting point was basically the Indian subcontinent. The Toba eruption split the Indic base into two, pushing one group to the east and North-East. The other went west and North West into Eurasia. This was the main thrust of expansion colonizing Asia. Some of the groups could have carried on memories of traditions into the Americas then. The other one could be a Polynesian migration through island hopping in the pacific again from SE Asia, much later by the 3000-2000 CE range. This could also carry civilizational aspects from Eastern India directly into Meso America.

Some intriguing possibilities arise in the simultaneous domestication of certain early crops like corn and chilli with genetic evodence of two hotspots for the same crops in the Eastern Himalayas and Meso-America, roughly in the early to middle post-glacial phase.

[Sanku]

domestication of certain early crops like corn and chilli with genetic evodence of two hotspots for the same crops in the Eastern Himalayas .

Any links to reading materials on this?

[ramana]

Sanku, Try this page on IF

and Jupiterji look at this map.


The ancient sea routes from India to South America following the ocean current

[BajKhedawal]

India as revealed by Kautiliya Arthashastra 4th centurary B.C. [click thumb for larger image]



So horses and wine generally came from the north whereas elephants shared space with the lions of Gujarat!

[BajKhedawal]

Wanted to share this picture and didn’t know where else to post it.

A very interesting picture, traditional house type as per region. Gives an idea of sagacity of house structure and vastu with regards to climate (both natural and Geopolitical) in the given region. The sheer variety in structure and design is mindboggling, I doubt if this is true for any other region on earth.

(Excuse the jagged edges; it was a large format picture. I had to scan it in three parts and then stitch it together. If anyone is interested, I can post the three parts. Each of which are of much higher resolution and more clear than the composite one)

[click on thumb for larger image]

[negi]

^ Nice we have an exactly similar house in village as shown in picture #8 .

[Sanku]

Sanku, Try this page on IF

Couldnt find it talking about Chillies, Brih. said something about chillies.

[Raju]

Is there any reference to Naga like tribes being in Africa or Arabia?

Regarding Africa yes !

google 'Credo Mutwa' and his interviews with David Icke on youtube and google. Credo is a repository of African knowledge and ancestory. He is one of those to whom the African elders passed down their knowledge through word of mouth.

He has described about beings resembling Naga description who created the human (African ?) in present form and had qualities like the Nagas mentioned in Indian mythology.

So if you can connect the dots, it will be evident that whole groups of people right from Central Asia, hunnic groups, major tribes of Africa are all interconnected by having almost the same mythology and narrative.

[ramana]

Book Review Telegraph, 31 July 2009

EPICS IN A NEW LIGHT


INDIAN EPIC TRADITION By Tapodhir Bhattacharjee, Akansha, Rs 1,195

The epic as a poetic genre has lost its currency in our time. Yet, the great epics of the world continue to provide not only fascinating insights but also new myths, symbols and archetypes for writers and lovers of poetry to reflect on. The author, Tapodhir Bhattacharjee, suggests that the classification of an epic into epic of growth and epic of art has no defining merit. The two works of Homer and the one by Valmiki are as masterly and mellow as the later epics of art. An epic can be easily distinguished by its lofty style and holistic approach to life, its ability to integrate different strands of emotions and thoughts and its world view. An epic needs a civilizational mould to acquire its characteristic spirit and shape.

The search for the authentic texts of the two great Indian epics —the Ramayan and the Mahabharat — continues. But one cannot suspend one’s critical judgment till the question of authenticity is settled. From the received texts, it is evident that like all great epics, these two were inspired by an awareness of their cultural milieu and by the floating ideas of their time, bearing on the social, political and spiritual aspects of life. Even if their authors are taken as editors or compilers of accumulated material (the single authorship of the Mahabharat is still questioned), it must be admitted that a great creative power was at work, organizing the vast material into an organic whole. The search for the internal evidence may also be a fruitful endeavour to determine the single authorship. If the work shows uniformity in style and manner of writing, one may arrive at a reasonable conclusion.

Bhattacharjee points out that the original Ramayan had very little that could be considered scriptural. He thinks that the religious note was introduced through interpolations by Brahmins who wanted to foist their ideology on it. But even with these interpolations, the story of the Ramayan still remains that of an idealist out of tune with a world beyond his control. The idea of deus ex machina was seldom used as a poetic device in Indian epics. Devas, naras and asuras were imagined as cohabitants of earth with their respective propensities and powers.

The religious elements entered the texts in a big way through the translations and adaptations of these epics into different Indian languages. These versions, because of their local variations, acquired a flavour of their own, gained popularity and emerged as the fountainhead of the Bhakti movement in various regions of the country. Through the recital of verses, the vast, unlettered masses learnt about ideals to live by. They turned these epic heroes into role models and their apotheosis was the natural final step in the process. In fact, in a way, they have kept the Indian epic tradition alive even to this day.

Bhattacharjee’s book deals exclusively with the epics written in Sanskrit and Bengali. Its title calls for, at least, a brief study of the experiments in epic writing in some other Indian languages. But as far as it goes, it is a competent and comprehensive survey of the history of epics in two Indian languages. It is well-planned and thoroughly researched, and its critical comments on the poetic qualities of the great Indian epics are refreshing. It also stimulates fresh thinking on the subject. The scholarly introduction by professor Sukumari Bhattacharjee is an additional attraction of the book, which will draw the attention of common readers and specialists.

AMARESH DATTA

[Yayavar]

Book Review Telegraph, 31 July 2009



Bhattacharjee points out that the original Ramayan had very little that could be considered scriptural. He thinks that the religious note was introduced through interpolations by Brahmins who wanted to foist their ideology on it

Is the ideology of "Brahmins" different from "Hindus"? Is the implication that a popular folk legend was incorporated into the religious discourse? In that case it could be stated as such rather than Brahmin vs. the rest implication.

[shyam]

He just forgot that in Ramayana, Ravana was a Brahmin.

If Brahmins were manipulating Ramayana, they could have turned the story or claimed victimhood for Ravana. Infact it is anti-Brahmin Dravidians who claim victimization of Ravana.

[Aditya_V]

Bhattacharjee points out that the original Ramayan had very little that could be considered scriptural. He thinks that the religious note was introduced through interpolations by Brahmins who wanted to foist their ideology on it

May I ask what his evidence, or he seems to have written just what he wants through mental speculation, one can speculate about the 2 world most populus religions in a similair way but he would not be alive would he.

[RamaY]

"Tama aseet, tamasaa goodhamagre!"

Someone mentioned this Vedic phrase in strategic forum. This reminded me of this great speech I heard longtime back. All translation errors are mine…

In this world we come across two groups of people and thought processes. The first group claims that everything exists, and the second group claims everything to be non-existent.

The group of people that proclaims that everything seen in this universe is truth are Dwaitas. There are many types of Dwaitas viz., Vishistadwaita, Bhavadwaita, Suddhadwiata, Jainism, Buddhism, Sikhism, Charwaka, Taoism, Zoroastriansim, Muhhammadism, Confuciusism, and all other religions including Hindusim (as a religion).

There are two sub-groups in this Dwaita group – Astikas and Nastikas. Buddhism, Jainism, and Charwaka are Nastika darshanas because they do not accept the existence of God. And Dwista, Vishistadwaita, Nyaya, Vaisheshika, Sankhya, Yoga, Purvamimansa are Astika darshanas because they accept the existence of God.

Naastika Darshanas say “Sarvam Sunyam (everything is non-existent)”. The very inclusion of Sarvam (everything that is known and unknon) itself defeats this thought process. How can one say what that is known is non-existent and how can one say what he doesn’t know about (unknon) is non-existent?

Aastika Darshanas say “Sarvam Satyam” (everything is existent). What in this Jagat (universe) is Satyam? Everything that exists is going thru evolution and is getting destroyed and recreated. So what is Satyam in this universe?

On the other hand, Advaita states that “God is Satyam” (God is truth). Then who is God? The answer is “Satyam, Jnanam, Anantham” (Truth, Knowledge, and Infinite). Sanatana Dharma (the knowledge aspect of Hindu religion) including Vedas, Upanishads and Puranas explain this very Advaita concept in different forms and planes of awareness.

Let us explore it further –

What exists in night? Night means darkness. In this darkness, everything that is visible in the daytime disappears. All the objects that appear to be truth in Dwaita world disappear in nighttime. This defeats the logic “Sarvam Satyam”. But you “know” (are aware) that that world is not visible. So “You” exist even when nothing (visible) exists, thus destroying the argument “Sarvam Sunyam”, because “You” are part of that Sarvam.

Let us assume you have a dream in sleep. You are aware of your dream, even if you are not aware of my dream. What do you see in the dream? Do they (the objects in your dream) exist or non-existent? How can you see non-existent objects? Can you see someone who is going to be born after 100 years? So you may not be aware of something that exists, but you can never see (aware of) something that is non-existent.

So what you see in your dream really exist? How can you explain what you see in the dreams? One can say “What you see in dreams appear to exist in the dreams”. So who/what is that “appears to be existing”?

You see rivers, mountains, forests, cities, people, animals and many other objects in your dreams. What is making all these objects appear to exist? It is your consciousness only because nothing exists other than you consciousness in your dream. It is your consciousness that is manifesting all these objects in your dream. In your dream you are aware of the object, observation, and observer separately, even though all these three (object, observation, and observer) are YOU (your consciousness). It is just that your consciousness is externalized in your dream. Once you awake from dream you are aware that all that you (observer) saw/experienced (object and observation) are not separate from you.

This brings us to the Vedic saying “Tama Aseet, Tamasaa Goodhamagre!” (Tama Aseet = Darkness existed, Tamasa Goodhamagre = In that darkness even greater darkness exists)

One can understand the darkness that exists. But what greater darkness that exists in the darkness?

Do an experiment. In the morning try to see the Sun with naked eyes. After looking at the Sun for 20-30 seconds (possible without hurting eyes), divert your gaze to your surroundings. Whatever that existed (was seen by your eyes) before disappears and your eyes see only darkness. When your eyes see a great light, in that glow everything else appears as darkness. In reality you should be able to see the visible world even more clearly in the presence of increased illumination, but that appears not to be the case. We can see this illustrations in Mahabharata. When Bhagavan Krishna showed his viswaroopa (koti surya samaprabha = radiance equivalent to 10 million suns), the audience saw great light followed by total darkness. Our eye retina can see only a certain amount of light, beyond which everything becomes darkness. This is the “tamasa goodhamagre”. That goodhamagre tamasa is Shiva. In his presence, everything else is total darkness.

How to see that “Shiva tattva”? Like discussed about as long as you are dreaming (sub-conscious state) you see everything you see in the dream separate from yourself. You are aware of the truth (that everything you see in your dream are not separate from yourself) only when you are awake from that dream. It is all same between the states of dream and awake, the same rivers, oceans, hills, problems, people, prejudices and so on. You have the same ignorance (samsara) in both dream and awake state. The mind that is perceiving things in awaken state is also the same mind that is experience things in dream state. The only difference between these states of consciousness is that only in awaken state you can gain knowledge, which doesn’t exist in the dreamy state. In awaken state you can approach a teacher and achieve knowledge (because knowledge is communicable).

Similarly when you awake from your current state of consciousness, you will realize that whatever your mind perceiving as separate items such as the four-dimensional world, your experiences and prejudices in this current state of consciousness are not different from yourself.

This is what “Mantra Pushpam” says…

Yopam puspam veda
Puspavan prajavan pasuvan bhavati
Candramava Apam puspam
Puspavan, Prajavan pasuman bhavati
Ya Evam Veda
Yopa mayatanam Veda
Ayatanam bhavati.

He who understands the flowers of water,
He becomes the possessor of flowers, children and cattle.
Moon is the flower of the water,
He who understands this fact,
He becomes the possessor of flowers, children and cattle.
He who knows the source of water,
Becomes established in himself,
…

The state of consciousness that doesn’t separate all these three (object, observation, and observer) aspect is called Shiva-sthiti. Shiva-sthiti is where the consciousness is aware of this advaita state. In Shiva-Dhyana there is no externality; as all senses (smell, touch, taste, hear, see, mind, and intellect) are internalized. In this state of consciousness nothing exists beyond that consciousness. When one is in this state, even when they see this world, it appears as a reflection of him similar to how you see (know) yourself in the mirror standing in front of it. Thus

"Uttishtata, jaagratha, prapya varan nibodhata"
(Uttishtata = Arise, Jagratha = awake, Prapya Varaan = By approaching and achieving a Guru, Nobodhata = know thyself)

This is the concept of Shiva-Raatri (Shiva's night). One is awake when the whole world sleeps. This is Jaagarana (staying awake throughout night). Here in the darkness, there is nothing to see (externally) except myself. To achieve the state of consciousness required to see the truth, one need to sharpen one’s senses. That is where Upavaasa (fasting) comes. One is fasting (internalizing by controlling) one’s senses even in a state of abundance. To achieve the Shiva’s state (Shiva = Auspicious state of consciousness) , one needs Shiva’s kindness. That is why we worship Shiva on Shiva-Raatri.

When asked “Kutasya Advaita Shiva?”
(Kutaha = How, Shivah = Shiva, Advaita = is the one God consciousness?)

Adi Shankara replied that “Nana bhootam prudhaktvam anyasya anyasmaat yatra drishtvam, tatra, Asshivam bhavet.”
(Yatra = Where, nana bhootam = all things and live beings in this world, Dristvam = are seen as, Prudhaktvam = separated, Anyasya Anasyat = from each other, tatra = There, Asshivam = non-auspiciousness, Bhavet = results).

Where everything becomes equal and one, then it becomes Shivam (auspiciousness). When everything became one, you do not exist from the system separately. Even when there are infinite (separated in space and time) waves in the ocean, how can any one wave stay separate from the ocean?

From here, I drift into civilizational aspect…

This, in my opinion, is the fundamental building block of our Indic civilization. In this system of civilization each individual lives, acts, and experiences as part of the whole system, not separate from it. That is why the Indic system doesn’t see/value the exploitation of the rest of the world (living and non-living) as a purposeful exercise. What is the purpose of exploiting one part by another one in such interdependent system?

That brings us to the concept of service. One thinking that he is helping/serving others brings back the concept of separation (nana bhootam prudhaktvam) into society. The concept of service in Indic civilization suggests one helping himself thru others.

The hand brings the food to the mouth. The mouth chews it and pushes it to the next part. The digestive system absorbs the energy/essence from the food and pushes it further. The waste processing system (Liver and Kidneys) distills the final extracts and pushes the waste out of the system. The mind oversees the entire process and enjoys the whole process with the use of various senses. Who is exploiting whom and who is serving whom in this system? This is the structure of Pursha. From this Purusha’s head came Brahmana, Vaisya, Kshatriya, and Shudra. Who can live without the others? This is the varna (interdependent) system Vedic knowledge defines and established in our Indic society. This is what Brihaspati-ji was suggesting in the strategy threads.

Only such a civilization can have this type of prayer (This should be our national prayer, IMHO)

Swasti prajabhya paripala yantam (May good happen to the whole humanity)
Nyayena margena maheem maheesah (May the rulers provide justice to everyone)
Go-Brahmanebhyah shubhamastu nityam (May the knowledgeable and non-knowledgeable "animal system" be happy)
Lokah samastah sukhino bhavantu. (May the entire world live happily)
Kale varshantu parjanyah (May the clouds give rains on a timely manner)
prithivi sashya shalini (May the earth produce abundantly)
Deshoyam kshoba rahitah (May there be no draughts in the nation)
Brahmana santu nirbhaya (May the people live without fear)
Om shanti shanti shantihi (Aum = in past, present, and future let there be peace, peace, peace)

[BajKhedawal]

Only such a civilization can have this type of prayer (This should be our national prayer, IMHO)

Swasti prajabhya paripala yantam (May good happen to the whole humanity)
Nyayena margena maheem maheesah (May the rulers provide justice to everyone)
Go-Brahmanebhyah shubhamastu nityam (May the knowledgeable and non-knowledgeable "animal system" be happy)
Lokah samastah sukhino bhavantu. (May the entire world live happily)
Kale varshantu parjanyah (May the clouds give rains on a timely manner)
prithivi sashya shalini (May the earth produce abundantly)
Deshoyam kshoba rahitah (May there be no draughts in the nation)
Brahmana santu nirbhaya (May the people live without fear)
Om shanti shanti shantihi (Aum = in past, present, and future let there be peace, peace, peace)

Rama, its in our gene's, we are born that way

We believe: to become a great devotee we must perform our duties without any expectations.

Rigveda says “Agni michchadhwam Bharataha” (Bharatiyas are sacrifice oriented people).

and thats why we pray in the above manner.

[ramana]

Why does Lord Narasimha have Lion-head and human body while similar ideas on Greece have it other way round like Satyr etc?

[shaardula]

ramana, one of the answers is that their purpose was not the same. big H could not be destroyed from within or without in space time or in the form of the agent that carried out the act. it is important to be clear, N had animal head and human torso. claws are still those of a lion. but the muscle behind the throw of a lion was human. even if the mind and instrument behind the punch was lion.

a related interesting point is. once done destroying, N had to be elaborately and immediately cooled down. the whos who of devaloka descended to cool him down. once he was cooled down the kingdom of H was returned to P and that of the devas to I. N was done and sort of disbanded.

you are a meta thinker. what does it mean for us and some of our intractable problems that cannot be solved from within or without?

[Prasad]

@^^^

an attempt to tell people that when you confront hard challenges of life, being a one-trick pony just will not work. That you have to be a composite force, a multi-specialist able to handle all things with the ferociousness and power of a lion with a distinctly human intellect ? Only if you are multi-faceted will you be able to handle the situations and emerge victorious?

That has been my idea of the half-human half-animal beings in our kathas. The urge to let loose the animal within and harness that power with gyan gleaned from righteousness.

But characters and plots in our kathas are replete with allegories. So there has to be other meanings to it too.

[brihaspati]

Imagine a situation near a great river in the northern plains of India. Once a great tribe roamed these plains, herding and hunting animals. At one point the tribe divided into two - a more northern one that went too far away in their seasonal wanderings through the north-west passages and then could not return because of the glacial boundaries. Or who simply preferred to live in the mountain valleys.

Maybe with falling temperatures and increasing atmospheric aridity, the river dried up a bit. So that the tribe was forced to split and move away anyway in search of greener pastures.

The other remnant thread was pushed south and moved along the coastal strips. The sea supported fishing and then gradually a limited coastal trade. Trade developed into ports and port cities - both on the sea as well as existing rivers.

The cities began to fight each other over trade rights. A few emeged powerful, and finally one leader emerged who saw more benefits in expanding his trade and territorial networks. He impinges on or restricts the trading rights of the northerners.

A charismatic leader of a confederation of tribes neither from the northerners, nor from the southerners - a class of in-between pastoralists or nomads who had continued to roam the plains but not opted for either of the settlement types. They had been equally looked down upon or trampled upon by the settlers or more resourcefuls. The nomadic leader prefers a headgear and upper body armor made from the fleece of a lion, which were yet plentiful and hunted in the grasslands at this stage. He might even have taken on the lion as as his totem or ancestor. The lion hunter is vicious and ruthless enough to unify the loosely related nomads temporarily and is approached b y the northerners for an alliance. The nomadic leader is promised vengeance for past wrongs by the southerners, as well as wealth.

The young son of the leader of the south, had been fascinated by the story of the lion-leader. He could have been under suspicion by his dad - as in those times perhaps fratricidal takeovers were not uncommon ,a nd the leaders rivals - who could well have included even his in-laws could be trying to "poison" the son. Courtiers and enemies brings the split to a head. The son looks to the lion-leader for help - here is a person who comes from outside traditional clan rivalries, as he might have wanted not to become dependent on the northerners alone.

The lion leader leads his hordes onto the south - "tears" up the southern leader. But he has no use for cities or ports or kingdoms. He is pacified by the northerners. The son gets to sit as the southern leader, has an alliance with the north, and the lion-leader goes back to his plains after avenging loss of past pride, and probably some rights of free roaming. Soon after the coalition falls apart and lion-leader dies or gets killed - and becomes a legend all over.

[ramana]

Jupiter what you are saying is he is still man!

Meanwhile here is exotic India site's synopsis of a book on Narasimha Avatara.

Introduction

Whether or not one believes in Narasimhadeva-that He is a manifestation of the Supreme Godhead, Vishnu, descended to annihilate the tyrant Hiranyakashipu and bring unimaginable bliss to His intimate devotee, Prahlad-the story has been told and retold for millennia and is believed in by millions of Vaishnavas worldwide. Ancient India's holy scriptures recount Lord Narasimha's pastimes in diverse ways. One will find perhaps the earliest (and shortest) reference to the narrative in the Mahabharata (3.272.56-60). Aside from these four verses, there are seventeen other versions of the story, some short and some long-Bhagavat Purana (2.7.14 and 7.2-10.47); Agni Purana (4.2-3); Brahmanda Purana (2.5.3-29); Vayu Purana (67.61-66); Harivamsha (41 and 3.41-47); Brahma Purana (213.44-79); Vishnudharmottara Purana (1.54); Kurma Purana (1.15.18-72); Matsya Purana (161-163); Padma Purana (Uttara-khanda, 5.42); Shiva Purana (2.5.43 and 3.10-12); Linga Purana (1.95,96); Skanda Purana 7 (2.18.60-130); Vishnu Purana (1.16-20); and in addition there are the numerous "Sthala Puranas," or regional traditions, which are written in vernacular languages and are accepted as scripture by devotees throughout the subcontinent. Certain of these accounts tell the basic story of Narasimha with little or no reference to Prahlad; other versions mention Prahlad and specifically refer to his vision of Lord Narasimha's Universal Form, which he, and only he, had the divine eyes to see; finally we find the very developed story with varied nuances-Prahlad's sainthood becomes a primary theme-as elaborated upon in the Bhagavat Purana.

Written documents and verbal traditions, however, can only hint at the Man-Lion's lila, for it is a complex subject that provokes the imagination: a ferocious and sanguinary incarnation of God that embodies both human and leonine features-He tears apart Hiranyakashipu with His bare hands, as Hiranyakashipu's son, the young Prahlad, watches gleefully, offering loving prayers to his father's slayer.

According to some, Lord Narasimha appeared in this world in Satya Yuga, while others say it was in Treta Yuga. The puranas generally agree, however, that it was at the juncture of the two yugas, the dawn-dusk interval between Satya and Treta, tends of thousands of years ago. This information is augmented by Rupa Goswami, who asserts in his Laghu Bhagavat-amrita (3.65) that the whole affair transpired before the churning of the milk ocean in the reign of the sixth Manu. This would push Lord Narasimha's manifestation in this world back millions of years. The ultimate Vedic revelation, of course, suggests that.

Narasimhadeva's pastimes are timeless, recurring in manifold universes according to the sweet will of the Lord and the desires of His devotees. In fact, it is said that there are various Narasimha incarnations in different kalpas, with diverse pastimes and even diverse forms. Sometimes He appears as a man-lion, and other times as half man-lion/half boar-sometimes He even appears as a boar, though He is known as Narasimha ("man-lion") in those instances as well.

Some say He did not appear on this planet at all. The Bhagavat Purana (5.18.7) tells us that Narasimhadeva resides in the tract of land known as Harivarsha. While in close proximity to Bharata-varsha (the Earth), and in the same middle planetary system, Hari-varsha is a polydimensional universe whose inhabitants enjoy heavenly delights; Lord Narasimha is said to be the presiding Deity there.

Elsewhere, the Bhagavat ( 7.4.8 ) seems to indicate that the Narasimha tale unfolds on Indra's highest heavenly planet, in his most opulent palace. Some historians say that Prahlad, the boy-devotee in the Narasimha story, was born in the Punjabi city of Mulatan, in the dynasty of Kashyapa Muni. Others say that the Narasimha pastime occurred in Simhacalam, a south Indian state in Andhra Pradesh, while still others opt for Ahobalam, also in Andhra, where there are nine Narasimha Deities (Nava Narasimha Kshetram) and where pious devotees will to this day show visitors the remains of the ugra-stambha, the pillar from which Lord. Narasimha is said to have appeared, and even the hill from which Prahlad was supposedly thrown. Also popular in Ahobalam are the ruins known as Prahlad Badi, or the school where the boy-saint was made to study under his demoniac teachers, and Rakta Kunda, a small pond where Narasimha is said to have washed His hands of the blood of Hiranyakashipu.

Since my own Narasimha orientation comes from the Gaudiya Vaishnava tradition, I am somewhat familiar with Chaitanya Mahaprabhu's visit to Simhacalam, and the authenticity that this lends to it as a holy place where the Narasimha story may have indeed taken place. On the other hand, His Divine Grace A.D. Bhaktivedanta Swami Prabhupada, a leading Gaudiya saint in the modern age, seemed to acquiesce in regard to the Ahobalam narrative when a disciple informed him that many Shrivaishnavas hold this to be the place of Narasimhadeva's pastimes and that they base their belief on the Brahmanda Purana. Still, Prabhupada and most Vaishnavas today concur that the bulk of the Narasimha tale probably did not talk place on this planet.

The Gaudiya tradition holds that Narasimha, Ramachandra, and Krishna are Paravastha Avatars, or "the most important forms of the Lord" (Laghu Bhagavatamrtia, 5.16). Nonetheless, this same tradition has unique things to say about Narasimha as Ishta-deva, or one's "chosen Lord" –That His main function as a Deity is to prevent obstacles on the path of bhakti. And Gaudiya Vaishnavas indeed pray to Him in this way. Thus He is seen as a sort of spiritual counterpart to Ganesh, who is the demigod that thwarts adversity in the material world. Ganesh acquires his power, in fact, from holding Lord Narasimhadeva's feet on his head, as implied in Brahma-samhita (5.50). Gaudiyas also believe that Narasimhadeva came to Bengal to rest after destroying Hiranyakashipu-it is said that He drank from the cooling waters of the Mandakini River, which is no longer extant. Still, the area, which is located on the southeast boundary of Navadvip, is called Narasimha Palli and is considered a holy place to this day.

It is not just the Bengali Vaishnavas who have embraced Narasimhadeva as their own. Oriyan Vaishnavas, too, see Lord Narasimha as nondifferent from their Lord Jagannath, and there is an entire school of East-Indian art dedicated to the depiction of a sort of hybrid Narasimha-Jagannath image. There is also an obscure relationship between Narasimha and the Shaiva deity Bhairava-Ekapada, bringing Narasimhadeva into other Hindu circles as well.

Various forms of Lord Narasimha are described in esoteric Pancharatra literature, specifically the Ishvara-samhita (also called the Narasimhakalpa). This work, and others like it, focuses on homages, mantras and mudras-all with Lord Narasimhadeva as its central image. These texts describe ancient Narasimha initiation rituals as well, which can purify all castes, enabling recipients of Narasimha mantras to overcome any spiritual or material obstacle on the path of bhakti. Related to these special Diksha rituals are metaphorical interpretations of the Narasimha story, wherein the Lord's nails are seen as the account-terments of bhakti, which can tar apart one's evil propensities ("hiranyakashipu").

Some of the specifics about Narasimhadeva's form and the diverse postures and poses in which He may be depicted (as found in the Ishvara-samhita and other such texts) have been translated and summarized by a scholar and friend, H. Daniel Smith [in Vaisnava Iconography (Madras: Pancharatra Parishodhana Parishad), pp. 138-9]:

Specific details of Narasimha iconography abound, but two of the most common iconographic images of Narasimha include the diverse battle scenes between the Deity and Hiranyakashipu, and Narasimha disemboweling the demon with His claws. In our picture section at the conclusion of this volume, we have tried to show a variety of Narasimha images, from the benign Lord seated with consort and Prahlad to the brutal destroyer of Hiranyakashipu, from Narasimha in a meditative yoga mandala to Narasimha as the center of all incarnations in a rare print of the Dash-avatar theme, from historic icons in south India and bas-reliefs throughout the subcontinent to forms of Narasihadeva in California and around the world.

Our Narasimha book begins with an overview of the entire story, incorporating several elements from other sources but focusing on the version found in the Bhagavat Purana. Emphasis will be given here to the Varaha/Hiranyaksha story, for it plays an important role in the development of the Narasimha lila. This is followed by a section of prayers to Lord Narasimha, mainly those which were uttered by Prahlad. While this section is not exhaustive, it gives an idea of the devotion to Narasimhadeva that exists among Vaishnavas all over the world. After this, in Section Three, we explore the theological implications of the story-Does God have a form? If so, does Narasimha's image qualify as a possible manifestation of this form? What are the implications of God's person hood in terms of Western and Eastern religious sensibilities? And, finally, in Section Four, we include a series of pictures, mentioned above, for Narasimha's visual impact is an important feature of His manifestation, and an indispensable part of His worship.

For the use of these pictures, and for other assorted contributions to this volume, I must thanks a variety of friends, not least among them are Dasappa and Gerald Surya, Gopal Bhatta, Gopavrindapal, Andrei Petrov, H. Daniel Smith, Guy Beck, Yogeshvar, Chaturatma, Yamaraj at BTG, Gaur Keshava, Yashodanandan, Indradyumna Swami, Dhriti and Ramdas, Mayapur, Satyanarayana, 108, Steve and Kate, and the tireless devotees of 26 Second Avenue. To all of these devotees and many more-you know who you are!-I owe a tremendous amount of thanks.


CONTENTS
Introduction Page 1
The Story Page 11
Prayers to narasimhadeva Page 53
Theologoical Implication Page 77
Pictures

LINK: Book Details

I would also think about Tripurantaka Shiva while contemplating the meaningof Lord Narasimha and how they solved intractable problems.

[ramana]

And wiki article on Narasimha avatara

As a child <4years old I was taken to the shrine at Mangalagiri where the puja consists of many containers of panakam (sweet water) being poured over the diety. After we moved to Hyderabad we visited Yadagiri gutta. From names of places Andhra is the land of Narasimha!

[brihaspati]

I think, at least in the Vaishnava tradition - supreme being can take human or animal form or manifest in such forms. This is consistent with the basic Vedic formulation of the all-pervading Brahma. So, a human who performed "Narasimha's" tasks could be seen to be doing "Vishnu's" work - or Vishnu manifesting through him. I think such concepts existed even upto the time of SamudraGupta, as his "conquest" list includes "Vyagraraja of Mahakantara".

Such tribes in the Andhra region could have found the going hard in the aridity of late ice age or post ice-age. And could be looking for pastoral opportunities when they came into conflict with settlers. Thinking German conflict with the Romans.

By the way, what do you think of the as yet unmanifested "avatar" of "Kalki"? Shaiva agamapanthis do not subscribe to avataran - they have a different amnifestation theory, isnt it?

[Aditya_V]

brihaspati I think, at least in the Vaishnava tradition - supreme being can take human or animal form or manifest in such forms. This is consistent with the basic Vedic formulation of the all-pervading Brahma.

I think you meant all prevading ParaBrahman i.e Sriman Narayana in Vaishnava tradition and not Brahma. BTW all traditions- Avaita, Vaishnava traditions derive themselves from Brahmasutras in vedas, only interpretations of the impersonal attributes Supreme being differ, Advaita traditions follow the All prevading Brahman is not a specific deity but Sunyam in Tamil or Brahmajyothi- Vaikuntam or permnenant Heaven does not exist, Vaishnava tradition- Naryana and Laxmi are the cause of all are in every atom, in every living Jivatma heart as Paramatma, they belive in apart from tempory heavens like Svargam, outside the universe is the permenant Heaven of Sri Vaikuntam.

As per Vaishnava tradition Kalki avatar will appear around 425,000 years from now at the end of this Kali yuga when religion will virtually non existant

[Neela]

And wiki article on Narasimha avatara

As a child <4years old I was taken to the shrine at Mangalagiri where the puja consists of many containers of panakam (sweet water) being poured over the diety. After we moved to Hyderabad we visited Yadagiri gutta. From names of places Andhra is the land of Narasimha!

Somewhere in a remote village south of Munich, Germany

[BajKhedawal]

Got it in mail. Did not know where else to post it, I hope someone finds a use for it.

GREAT INDIANS...

ARYABHATT (476 CE)

MASTER ASTRONOMER AND MATHEMATICIAN
Born in 476 CE in Kusumpur (Bihar), Aryabhatt's intellectual brilliance remapped the boundaries of mathematics and astronomy. In 499 CE, at the age of 23, he wrote a text on astronomy and an unparallel treatise on mathematics called "Aryabhatiyam. " He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim that the earth is round, it rotates on its axis, orbits the sun and is suspended in space - 1000 years before Copernicus published his heliocentric theory. He is also acknowledged for calculating p (Pi) to four decimal places: 3.1416 and the sine table in trigonometry. Centuries later, in 825 CE, the Arab mathematician, Mohammed Ibna Musa credited the value of Pi to the Indians, "This value has been given by the Hindus." And above all, his most spectacular contribution was the concept of zero without which modern computer technology would have been non-existent. Aryabhatt was a colossus in the field of mathematics.

BHASKARACHARYA II (1114-1183 CE)

GENIUS IN ALGEBRA
Born in the obscure village of Vijjadit (Jalgaon) in Maharastra, Bhaskaracharya' s work in Algebra, Arithmetic and Geometry catapulted him to fame and immortality. His renowned mathematical works called "Lilavati" and "Bijaganita" are considered to be unparalled and a memorial to his profound intelligence. Its translation in several languages of the world bear testimony to its eminence. In his treatise "Siddhant Shiromani" he writes on planetary positions, eclipses, cosmography, mathematical techniques and astronomical equipment. In the "Surya Siddhant" he makes a note on the force of gravity: "Objects fall on earth due to a force of attraction by the earth. Therefore, the earth, planets, constellations, moon, and sun are held in orbit due to this attraction." Bhaskaracharya was the first to discover gravity, 500 years before Sir Isaac Newton. He was the champion among mathematicians of ancient and medieval India. His works fired the imagination of Persian and European scholars, who through research on his works earned fame and popularity.

ACHARYA KANAD (600 BCE)

FOUNDER OF ATOMIC THEORY
As the founder of "Vaisheshik Darshan"- one of six principal philosophies of India - Acharya Kanad was a genius in philosophy. He is believed to have been born in Prabhas Kshetra near Dwarika in Gujarat. He was the pioneer expounder of realism, law of causation and the atomic theory. He has classified all the objects of creation into nine elements, namely: earth, water, light, wind, ether, time, space, mind and soul. He says, "Every object of creation is made of atoms which in turn connect with each other to form molecules." His statement ushered in the Atomic Theory for the first time ever in the world, nearly 2500 years before John Dalton. Kanad has also described the dimension and motion of atoms and their chemical reactions with each other. The eminent historian, T.N. Colebrook, has said, "Compared to the scientists of Europe, Kanad and other Indian scientists were the global masters of this field."

NAGARJUNA (100 CE)

WIZARD OF CHEMICAL SCIENCE
He was an extraordinary wizard of science born in the nondescript village of Baluka in Madhya Pradesh. His dedicated research for twelve years produced maiden discoveries and inventions in the faculties of chemistry and metallurgy. Textual masterpieces like "Ras Ratnakar," "Rashrudaya" and "Rasendramangal" are his renowned contributions to the science of chemistry. Where the medieval alchemists of England failed, Nagarjuna had discovered the alchemy of transmuting base metals into gold. As the author of medical books like "Arogyamanjari" and "Yogasar," he also made significant contributions to the field of curative medicine. Because of his profound scholarliness and versatile knowledge, he was appointed as Chancellor of the famous University of Nalanda. Nagarjuna's milestone discoveries impress and astonish the scientists of today.

ACHARYA CHARAK (600 BCE)

FATHER OF MEDICINE
Acharya Charak has been crowned as the Father of Medicine. His renowned work, the "Charak Samhita", is considered as an encyclopedia of Ayurveda. His principles, diagoneses, and cures retain their potency and truth even after a couple of millennia. When the science of anatomy was confused with different theories in Europe, Acharya Charak revealed through his innate genius and enquiries the facts on human anatomy, embryology, pharmacology, blood circulation and diseases like diabetes, tuberculosis, heart disease, etc. In the "Charak Samhita" he has described the medicinal qualities and functions of 100,000 herbal plants. He has emphasized the influence of diet and activity on mind and body. He has proved the correlation of spirituality and physical health contributed greatly to diagnostic and curative sciences. He has also prescribed and ethical charter for medical practitioners two centuries prior to the Hippocratic oath. Through his genius and intuition, Acharya Charak made landmark contributions to Ayurvedal. He forever remains etched in the annals of history as one of the greatest and noblest of rishi-scientists.

ACHARYA SUSHRUT (600 BCE)

FATHER OF PLASTIC SURGERY
A genius who has been glowingly recognized in the annals of medical science. Born to sage Vishwamitra, Acharya Sudhrut details the first ever surgery procedures in "Sushrut Samhita," a unique encyclopedia of surgery. He is venerated as the father of plastic surgery and the science of anesthesia. When surgery was in its infancy in Europe, Sushrut was performing Rhinoplasty (restoration of a damaged nose) and other challenging operations. In the "Sushrut Samhita," he prescribes treatment for twelve types of fractures and six types of dislocations. His details on human embryology are simply amazing. Sushrut used 125 types of surgical instruments including scalpels, lancets, needles, Cathers and rectal speculums; mostly designed from the jaws of animals and birds. He has also described a number of stitching methods; the use of horse's hair as thread and fibers of bark. In the "Sushrut Samhita," he details 300 types of operations. The ancient Indians were the pioneers in amputation, caesarian and cranial surgeries. Acharya Sushrut was a giant in the arena of medical science.

VARAHAMIHIR (499-587 CE)

EMINENT ASTROLOGER AND ASTRONOMERA
renowned astrologer and astronomer who was honored with a special decoration and status as one of the nine gems in the court of King Vikramaditya in Avanti (Ujjain). Varahamihir' s book "panchsiddhant" holds a prominent place in the realm of astronomy. He notes that the moon and planets are lustrous not because of their own light but due to sunlight. In the "Bruhad Samhita" and "Bruhad Jatak," he has revealed his discoveries in the domains of geography, constellation, science, botany and animal science. In his treatise on botanical science, Varamihir presents cures for various diseases afflicting plants and trees. The rishi-scientist survives through his unique contributions to the science of astrology and astronomy.

ACHARYA PATANJALI (200 BCE)

FATHER OF YOGA
The Science of Yoga is one of several unique contributions of India to the world. It seeks to discover and realize the ultimate Reality through yogic practices. Acharya Patanjali, the founder, hailed from the district of Gonda (Ganara) in Uttar Pradesh. He prescribed the control of prana (life breath) as the means to control the body, mind and soul. This subsequently rewards one with good health and inner happiness. Acharya Patanjali's 84 yogic postures effectively enhance the efficiency of the respiratory, circulatory, nervous, digestive and endocrine systems and many other organs of the body. Yoga has eight limbs where Acharya Patanjali shows the attainment of the ultimate bliss of God in samadhi through the disciplines of: yam, niyam, asan, pranayam, pratyahar, dhyan and dharna. The Science of Yoga has gained popularity because of its scientific approach and benefits. Yoga also holds the honored place as one of six philosophies in the Indian philosophical system. Acharya Patanjali will forever be remembered and revered as a pioneer in the science of self-discipline, happiness and self-realization.

ACHARYA BHARADWAJ (800 BCE)

PIONEER OF AVIATION TECHNOLOGY
Acharya Bharadwaj had a hermitage in the holy city of Prayag and was an ordent apostle of Ayurveda and mechanical sciences. He authored the "Yantra Sarvasva" which includes astonishing and outstanding discoveries in aviation science, space science and flying machines. He has described three categories of flying machines: 1.) One that flies on earth from one place to another. 2.) One that travels from one planet to another. 3.) And One that travels from one universe to another. His designs and descriptions have impressed and amazed aviation engineers of today. His brilliance in aviation technology is further reflected through techniques described by him:
1.) Profound Secret: The technique to make a flying machine invisible through the application of sunlight and wind force.
2.) Living Secret: The technique to make an invisible space machine visible through the application of electrical force.
3.) Secret of Eavesdropping: The technique to listen to a conversation in another plane.
4.) Visual Secrets: The technique to see what's happening inside another plane.
Through his innovative and brilliant discoveries, Acharya Bharadwaj has been recognized as the pioneer of aviation technology.

ACHARYA KAPIL (3000 BCE)

FATHER OF COSMOLOGY
Celebrated as the founder of Sankhya philosophy, Acharya Kapil is believed to have been born in 3000 BCE to the illustrious sage Kardam and Devhuti. He gifted the world with the Sankhya School of Thought. His pioneering work threw light on the nature and principles of the ultimate Soul (Purusha), primal matter (Prakruti) and creation. His concept of transformation of energy and profound commentaries on atma, non-atma and the subtle elements of the cosmos places him in an elite class of master achievers - incomparable to the discoveries of other cosmologists. On his assertion that Prakruti, with the inspiration of Purusha, is the mother of cosmic creation and all energies, he contributed a new chapter in the science of cosmology. Because of his extrasensory observations and revelations on the secrets of creation, he is recognized and saluted as the Father of Cosmology.

[shaardula]

B. noble savage is what it prolly is. but the lesson is not about the noble savage. the lesson is about when the civilized man yielded space to NS.

[Neela]

Was reading the Ramayana from Rajaji and came across the this passage where there is a mention of the Dharbha grass.

Details here:
http://jayasreesaranathan.blogspot.com/ ... panam.html

http://www.ramanuja.org/sv/bhakti/archi ... /0032.html



Now the interesting part: It is not without reason that our forefathers used this. But how the hell did they find that out.?
There is something that is we fail to understand about their thought process.

[Yayavar]

India as revealed by Kautiliya Arthashastra 4th centurary B.C. [click thumb for larger image]



So horses and wine generally came from the north whereas elephants shared space with the lions of Gujarat!

I recall a post which gave a view from Kalidasa's Meghadootam. Does anyone have a link?