Discussion on Indian Epics, Texts, Treatises & Kathas

RamaY · Post by **RamaY** » 10 Mar 2011 04:58

Ramanaji,

Your samkalpam is taking shape

RamaY · Post by **RamaY** » 10 Mar 2011 05:04

From another website

Scientifically Parents or elders who give birth, take care, make to
read, provide amenities, help in settling and do many more things
are deserved for their reimbursement by way of gratitude. In Vedas
it is clearly mentioned that gratitude is in the form of Sraadhaa
Karmas and rituals. Not only eternal souls are benefited with
Sraadhaa Karmas and rituals performed by their successors but also
all the successors along with kith or kin and their successors will
also be prospered.

As we have twenty-four hours a day, seven days a week and twelve
months a year, Eternal souls have different time slots. These time
slots are very well explained in Vedas and Rituals. An eternal
soul's one day is equivalent to our one-year time. That is why
anniversary (in our terms) is taken as day for Pithru karyas
i.e.Sraadhaas enabling the soul to have food (as discussed).

Papamand Punyam are also accrued in the materialistic world. By
performing Pithru karyas, one get Punyam, not only for themselves
and also for one's Pithru Devata's (eternal souls). So performing
Pithru karyas by the successors has become very very important.

Also my friend ... was saying that he read somewhere that every
human being has 1/16th of his spiritual-genetic influence because of
his forefather and hence a need to do shraddha for 16 generations
and not just 7 generations.

Shraddha is to be performed not just for forefathers but friends and
close relatives too. Some sources say even for pet animals too1 As
the combined vibrations of all beings around us in the dead form as
a spirit will affect us.

....

Now comes the important part. One can use the Mahashodasi to perform
a super-powerful shraddha. Just chanting it 10 times and leaving
tarpana and giving 'hiranya dana' of uncooked rice,vegetables and
fruits to a brahmin will wash away the sins of all your forefathers
and will bring about prosperity to the person who does it.

The procedure is to be learnt only from a competent sividya guru.

------

Kaamo kaarisheem akarishath!
Manyura kaarisheem akarishat!
Hreem sarvebhyo pithrubhyom tarpayami namaha swaha!

-------

Subodha

RamaY · Post by **RamaY** » 10 Mar 2011 05:16

There are five yajnas that every human must do every day. They are

1. Deva Yajna: When a person in gruhastasrama does this, it is called "Vaiswadeva". This is done for gods. For bachelors this is done without fire. For Sudras simple namaskara gives the fruits of deva yajna.

2. Pitru Yajna: This should be done by individuals who lost both parents. Calling the names of fore fathers and fore mothers one should leave water tarpana. Only persons whose father is deceased are qualified to do this pitru yajna. The person must not do this if his father is alive, even if his mother is deceased.

3. Bhuta Yajna: The family head must give some food to birds and animals before taking his food. this is called Bhuta Yajna

4. Manushya Yajna: Giving food to guests, and conducting annadanas is called Manushya Yajna.

5. Brahma Yajna: Reading the veda allocated to their lineage is called Brahmayajna. For sudras reading or listening Puranas is Brahma Yajna.

Brahmanas, Kshatriyas, and Vaisyas must do Sandhyopasana every morning, afternoon, and evening.

For Sudras bowing to surya after taking bath is equivalant to doing Sandhyopasana three times a day.

Bade · Post by **Bade** » 10 Mar 2011 10:04

For folks in massa, the history channel is going episode after episode on Alien Invasion Theory. Even Dwarka gets a mention along with Vimanas and other quotes from the epics.

devesh · Post by **devesh** » 10 Mar 2011 10:21

regarding last rites, the one day in Pitru Loka is the equivalent of 1 year on Earth. therefore, if Taddinam is not done every year on the day of the death (nakshatra and tithi date, not the Christian date), the Pitrus go hungry and starve for that day. the sin of that deed accrues on to the non-performer of duty.

brihaspati · Post by **brihaspati** » 11 Mar 2011 01:00

The Mantra and slokas are wrongly used most of the time. The exhortation to "properly learn it" from competent authorities is well-intentioned. But the real signficance of this is that the person reciting them must understand and "absorb" their significance. It is more about the person realizing what is the intention and underlying "wishes". No amount of external sources can do this unless the person does it on his/her own.

There is a huge intuitive and subconscious power that we all have and we don't use. Repeated use of the mantras without making them special - a kind of pedestal - a kind of idol or shape external to yourself, to understand and "upalabdhi" is crucial. Otherwise they become empty and meaningless symbols made into an object of worship. That is not how SD developed. We even thought of being one and same with param - absorbing and becoming. This is not found in any other system.

devesh · Post by **devesh** » 11 Mar 2011 01:19

^^^ bhakti marga and gyana marga are not mutually exclusive. Bhagavad Gita aptly summarizes that the two are the same path and advance on one will also lead to advanced on the other.

RamaY · Post by **RamaY** » 11 Mar 2011 02:05

brihaspati wrote: There is a huge intuitive and subconscious power that we all have and we don't use. Repeated use of the mantras without making them special - a kind of pedestal - a kind of idol or shape external to yourself, to understand and "upalabdhi" is crucial. Otherwise they become empty and meaningless symbols made into an object of worship. That is not how SD developed. We even thought of being one and same with param - absorbing and becoming. This is not found in any other system.

Well said.

On the mantra; the pronunciation comes in to play as one practices.

The sabda matrukas (letters of sanskrit alphabet) are meant to open/close/moderate specific nadis and airflow. So proper pronunciation helps the sadhaka achieve the energy-levels fast.

For example:

My ifonwa has voice activation. When I activate it and say 'call Brihaspati'; sometimes it calls Brihaspati, sometimes it calls bipasabasu, some other times it starts a "brain-game" appl. The software tries to compare my voice signature with the likely signature of a given contact/app and activates that function accordingly.

Mantras are kind of "voice activation codes" for certain functions/energy-centers in the universe. That is why a mantra suggested for good health differs from the mantra suggested for wealth and so on.

Even then my voice activation s/w responds differently when I change the way I call in the command. It responds differently for my command of "call Brihaspati ji" from "caaaaalllll BrriiiiiIIIIhaspaaaaatiiiiii ji" from "CALL BRIHASPATI JI" and so on... proper modulation is also important to get desired response.

That is why each mantra has a way of reciting and modulation. When I am calm, attentive, and confident the command is spoken properly, receiving accurate and immediate response compared to how the command comes out when I am angry and disturbed.

JMT...

ramana · Post by **ramana** » 11 Mar 2011 02:30

I wish my phone called the second option.

Bade · Post by **Bade** » 11 Mar 2011 02:35

The sabda matrukas (letters of sanskrit alphabet) are meant to open/close/moderate specific nadis and airflow. So proper pronunciation helps the sadhaka achieve the energy-levels fast.

Or is the other way around. Correct pronunciation and tempo used to chant mantras helps airflow and keeps your energy level balanced and not tire you out. Chanting is quite a tiresome activity. So it is meant to just help you keep chanting and not achieve energy levels as you put it. Purely a physiological analysis as a observer.

brihaspati · Post by **brihaspati** » 11 Mar 2011 06:44

Maybe people can start exploring the fundamental concept of "agni" in the framework of collective and individual life. Look at the four Vedas - more from the Yajur (both the Shukla and Krishna) and Atharva Veda, "Agni" is the most dominant obsession.

A key starting observation can be that all the relevant stotras about ritualistic use of "agni"- emphasize something not usually told when "competent experts" practise it (very rarely do I come across the highlighting of this curious aspect). This is about the absolute importance given to "continuing" the "agni" that the brahmachari lights as a student [again preferably from an already ongoing sacred or griha agni - sources are mentioned] and preserving that fire through the various stages of his/her life. On death [or even before when the descendants start off their lives they light their "agni" from this ancestor's agni] this agni is "passed" on to the heir.

Why the importance of "carrying" on the "same fire" when there are parallel slokas that sanction "kindling" a fire on special occasions - including death of a father?

We can take it literally as reflecting a time when lighting a fire was perhaps not technologically that convenient [it is remarkably easy to do with basic forest available material though] or seen as too precious not to be allowed to die out. So that even it became easier over time to light a fire, the early veneration of the power and importance of fire was preserved througha an almost magical perception of the significance of fire - so if it died out it would mean much more than a literal dying out of fire. It would take some deeper significance as foreboding of misfortune or ill-will from the gods.

On the other hand, thsi very same line of thinking could also have led to seeing "agni" as a symbolic representation of the "individual" consciousness, perhaps even a model of the "atman" or "soul" that resides in the body. Hence the "first agni" lighted by and individual becomes symbolic of his/her "consciousness" or life -force or atman.

Anyone interested in collecting and quoting the wishing-charm slokas from Atharva Veda about bride or groom, or love charms for unmarried women or men? I think one sloka from Atharva Veda goes about the bride addressing the groom - along the lines that the garment she has wrapped around herself , originally given/shared by Manu himself, is the one she now wraps around her beloved to make him entirely his own - so that he does not "look" at other women!

Murugan · Post by **Murugan** » 11 Mar 2011 09:24

i am interested

Abhi_G · Post by **Abhi_G** » 14 Mar 2011 14:10

What is the significance of the "kusha" in shraddha karma?

From what I remember doing during my father's antyesti kriya, the purohit said never throw the kusha in water. I was curious but could not get the opportunity to ask about the significance. Could anyone explain?

ramana · Post by **ramana** » 14 Mar 2011 20:00

The purohit said Kusha grass doesn't leave any ash. And its sacred just as deer skin is.

prahaar · Post by **prahaar** » 15 Mar 2011 00:57

I may be wrong, but the idea is to purify all the offerings and related material at the end of the shraddha to Agni. And subsequently the ash to water. Kusha grass is used to purify and protect the subjects performing the vidhis and it might contain unwanted "unseen" elements from the surroundings. The best course of action is to purify everything with Agni and not let the unwanted unseen stick around. That is the reason why except for Ganga and other select spots, only ashes are immersed.

Ideally all things that may bind the departed should be offered to Agni. This frees up (provides Gati) to the departed more easily. This is novice info so corrections are welcome and apologies for any false info (it may be due to my misunderstanding).

ramana · Post by **ramana** » 15 Mar 2011 02:36

A book review from Pioneer

Decoding Hindusim

Decoding Hinduism
March 15, 2011 2:08:59 AM

Universal Hinduism
Author: David Frawley
Publisher: Voice of India
Price: Rs 200

It’s an enlightening account of an ex-Christian on Hinduism and its ethos, writes Koenraad Elst

Most Hindus have no clear idea where their own religion fits in the global religious landscape. Even the most illiterate Christian or Muslim ‘knows’ that his religion was brought into the world in order to supersede all other religions, which are false. The Hindus’ grasp of their relation to other religions, even (and perhaps especially) among the English-speaking literates, is characterised by crass ignorance and sweet delusions.

In Universal Hinduism, American scholar and Hindu convert David Frawley sets out to clear up this confusion. He takes the reader through the basic data that set Hinduism apart from the others, and specific Hindu schools from one another and from Buddhism. He also discusses what it has in common with the world’s eliminated and surviving Pagan religions, and sometimes with forms of Islam and Christianity too. In his typical kindly style, he gives every practice and every belief its due, but keeps his focus on the potential of Sanatana Dharma to heal modern society as well as to lead man to enlightenment.

One of the most useful parts for Hindus will be Frawley’s discussion of the motivation and strategy behind the missionary penetration of Hindu society. On this, most Hindu nationalist discourse is shrill and ill-informed. It usually amounts to an anachronistic identification of Christianity with “White racism” (which was a passing phase in the Church’s long history). Among other mistakes, this ignores the difference between Catholics and Protestants, with the latter marketing Christianity in India most aggressively. Such sloppiness contrasts sharply with the diligence and thoroughness of the Christian effort in mapping out the Hindu world, theologically as well as sociologically.

If Hindus want to develop a more realistic assessment of the missionary enterprise, Frawley’s chapter on it is a good place to start. He explains Christianity as a belief system and reveals its Pagan roots along with its anti-Pagan stance in terms that Hindus will understand. Thus, Catholic and Orthodox icon worship is a thinly veiled continuation of Pagan murti-puja, with the Virgin Mary as the acceptable face of the Goddess. Protestants had already pointed out that much of what endears the Virgin, the Saints and their idols and pilgrimages to the common worshippers is plain Paganism. The co-optation of Pagan elements into folk Christianity, that is, of the Aztec mother goddess Tonantzin (whose temple in Mexico was forcibly replaced with a chapel) as the Virgen de Guadalupe, is being replayed in India today by the mainstream Churches under the label “acculturation”. By contrast, Evangelical Protestants pursue a more confrontational strategy, labelling Hindu gods as devils and making no compromise with “idol worship”. They are very straightforward about the essential exclusivism that contrasts Christianity and Islam with pluralistic Hinduism.

On the contention between Hindu nationalism and Hindu universalism, Frawley charts a middle course. Of course, Hinduism is tied to India, yet at the same time it is ever more present on all continents and has even welcomed some unsolicited native converts there, besides sharing some values and practices with other religions worldwide. There is little point in trying to Indianise these others, but the common ground should be explored further, as is being done at the annual Gathering of the Elders of Ancient Traditions and Cultures, where Native American, Yoruba and Maori medicine-men make common cause with Hindu gurus like Swami Dayananda Saraswati. “All such true spiritual traditions face many common enemies in this materialistic age”, so “they should form a common front”.

At the same time, non-Indians who adopt Asian spiritual practices should realise that this system for liberation is embedded in a culture with many other dimensions. Some of these more worldly elements (arts, dress, lifestyle) could usefully be adopted as well. Frawley ought to know, as a practising Ayurvedic doctor who habitually wears Indian clothes. Thus, vegetarianism is not merely a different cuisine, it is objectively superior to meat-eating, and this is now being acknowledged by non-Hindus concerned about health and ecology. While differences must be tolerated, it doesn’t mean that all beliefs and practices are of equal value.

Knowledge is preferable to faith. At inter-faith conferences, Hindus usually cut a sorry figure, ill-prepared as they are; but at “inter-knowledge” meetings, they would have more to offer. The Hindu-Buddhist network of teaching traditions aims for “liberation through knowledge” rather than “salvation through faith”. Defensively, they should uphold religious diversity (on a par with the concern for biodiversity) against the levelling campaigns of missionary creeds and consumerism. But in a forward perspective, they should also communicate their own tradition of respect for all that is sacred and integrate it with the modern world.

-- The reviewer is a Belgian author of more than 15 books on Indian nationalism, history, politics and religious conflict

niran · Post by **niran** » 15 Mar 2011 15:53

Abhi_G wrote:What is the significance of the "kusha" in shraddha karma?

From what I remember doing during my father's antyesti kriya, the purohit said never throw the kusha in water. I was curious but could not get the opportunity to ask about the significance. Could anyone explain?

Kusha is considered the best insulator by the virtue of its availability and biodegradability leaving the environment clean,
now "why an insulation?" you might ask

every kriya whether in Vivah karma(marriage) or simple daily Puja have energies, to prevent this energy from going waste by being
earthed(earth as in electric earthing) an insulation is needed, if one throw away Kusha in water there are chances that some Fish would nibble and swallow
it and harmed, see Snatan Dharma is all about live and let live.

suryag · Post by **suryag** » 16 Mar 2011 07:58

kusha is another name for darba grass ?

ramana · Post by **ramana** » 16 Mar 2011 09:43

brihaspati · Post by **brihaspati** » 18 Mar 2011 04:19

There is a opinion that kusha and Darbha are different genus from within poa. One theory assigns them to production of "soma" - probably originally started as a semi-fermented health drink rom crushed grass juice for the medicinal and nutritional values attributed to them.

SwamyG · Post by **SwamyG** » 18 Mar 2011 04:37

There is an injunction, somewhere, that a brahmin cannot live in a region that does not grow the darbha grass. It was considered that important.

svinayak · Post by **svinayak** » 19 Mar 2011 10:56

niran wrote:
Abhi_G wrote:What is the significance of the "kusha" in shraddha karma?

From what I remember doing during my father's antyesti kriya, the purohit said never throw the kusha in water. I was curious but could not get the opportunity to ask about the significance. Could anyone explain?
Kusha is considered the best insulator by the virtue of its availability and biodegradability leaving the environment clean,
now "why an insulation?" you might ask

every kriya whether in Vivah karma(marriage) or simple daily Puja have energies, to prevent this energy from going waste by being
earthed(earth as in electric earthing) an insulation is needed, if one throw away Kusha in water there are chances that some Fish would nibble and swallow
it and harmed, see Snatan Dharma is all about live and let live.

Kusha is also supposed to protect from radiation. This is something I heard from another person.
Cow dung is natural shield for atomic radiation.

ramana · Post by **ramana** » 20 Mar 2011 09:46

Kisari Mohan Ganguly's Translation of Mahabharata:

http://sacred-texts.com/hin/m01/index.htm

Abhi_G · Post by **Abhi_G** » 21 Mar 2011 14:41

From what I have used, kusha and durba (three pronged grass tips) are different. Kusha apparently is thicker but thinner than straw.

RamaY · Post by **RamaY** » 28 Mar 2011 04:28

Was reading Sri Kota's book on Indian chronology and he says that the kings mentioned in Puranas indicate the royal dynasties that ruled Bharat on those names. For example the first three yugas of current Mahayuga was ruled by kinds of 121 different dynasties for 3,888,000 years.

It makes very sense when read things like Dasaradha ruled Ayodhya for 63,000 years before he had Rama and other sons. I have to dig the Ramayana audio speech where the speaker mentioned that all kings of Ayodhya were called Dasaradha and he tells the actual name of Dasaradha, father of Rama. The name of the dynasty changes when a prominent ruler appears in a dynasty or a new dynasty takes its place. Similarly the actual name of Janaka was also mentioned (will post later).

If we apply Sri. Kota's logic on Dasaradha, it must indicate the lineage of a Dasaradha till the birth of Rama. Rama is said to have ruled for 10,000 years.

Similarly most of the Gotras have one-three (Rarely 5 and 7) root-seers. The name of the root seer is added to the gotra when a prominent seer is born in that lineage often starting a new branch. That could be the reason for the same sage (of the same lineage in fact) appearing in different times.

Now read this and see how it fits the model...

The distance between sun and earth when divided by the diameter of the sun is equal to approximately 107.5 ~ 108. ….statement1
The distance between moon and earth when divided by the diameter of the moon is equal to approximately 110.(as of distances measured today)…..statement2
Similar statements were made by sage Yagnavalkya in his astronomical treaty.
Let us see what Sage Yagnavalkya offered to us.
The distance between sun and earth when divided by the diameter of the sun is equal to approximately 108…..statement3
The distance between moon and earth when divided by the diameter of the moon is eual to approximately 108. (as of distances measured during yagnavalkyas time)…statement4

The ratios (related to the sun) calculated by Yagnavalkya and modern astronomers are almost equal. but the ratios related to the moon differ by a quite large number. The moon should have been closer to earth during the time of sage Yagnavalkya. I am not making a statement here, even science says that moon is moving away from earth by 38mm every year. Based on this, I calculated the distance of moon during Yagnavalkyas time from statements 2 and 4 listed above. Looks like the moon was 8992 km closer to earth than he is today. From this it is evident that for the moon to move 8992 km at the rate of 38mm every year it would have taken 23.66 million years.

Now, how will that help to establish that Ramayana happened 17 million years ago. Sage Yagnavalkya lived during the times of Janaka also. There are marked references that state Janaka invited Yagnavalkya to his court and felicitated him as the best among all Bramhagnanis. Did Yagnavalkya lived for so long, it is no surprise that some Bramha Rishis and great sages lived for millions of years. Sage Vasishta also lived for almost 7 manvantaras which is incomprehensible to our perception because of our modern day experiences. Yagnavalkyas existence during 23 million years ago and his interaction with Janaka can open up the possibility of pushing the date of Ramayana to 17million years ago as stated by Srila Rupa Goswami.

Aditya_V · Post by **Aditya_V** » 28 Mar 2011 11:38

RamaY wrote:Was reading Sri Kota's book on Indian chronology and he says that the kings mentioned in Puranas indicate the royal dynasties that ruled Bharat on those names. For example the first three yugas of current Mahayuga was ruled by kinds of 121 different dynasties for 3,888,000 years.

It makes very sense when read things like Dasaradha ruled Ayodhya for 63,000 years before he had Rama and other sons. I have to dig the Ramayana audio speech where the speaker mentioned that all kings of Ayodhya were called Dasaradha and he tells the actual name of Dasaradha, father of Rama. The name of the dynasty changes when a prominent ruler appears in a dynasty or a new dynasty takes its place. Similarly the actual name of Janaka was also mentioned (will post later).

If we apply Sri. Kota's logic on Dasaradha, it must indicate the lineage of a Dasaradha till the birth of Rama. Rama is said to have ruled for 10,000 years.

Similarly most of the Gotras have one-three (Rarely 5 and 7) root-seers. The name of the root seer is added to the gotra when a prominent seer is born in that lineage often starting a new branch. That could be the reason for the same sage (of the same lineage in fact) appearing in different times.

Now read this and see how it fits the model...
The distance between sun and earth when divided by the diameter of the sun is equal to approximately 107.5 ~ 108. ….statement1
The distance between moon and earth when divided by the diameter of the moon is equal to approximately 110.(as of distances measured today)…..statement2
Similar statements were made by sage Yagnavalkya in his astronomical treaty.
Let us see what Sage Yagnavalkya offered to us.
The distance between sun and earth when divided by the diameter of the sun is equal to approximately 108…..statement3
The distance between moon and earth when divided by the diameter of the moon is eual to approximately 108. (as of distances measured during yagnavalkyas time)…statement4

The ratios (related to the sun) calculated by Yagnavalkya and modern astronomers are almost equal. but the ratios related to the moon differ by a quite large number. The moon should have been closer to earth during the time of sage Yagnavalkya. I am not making a statement here, even science says that moon is moving away from earth by 38mm every year. Based on this, I calculated the distance of moon during Yagnavalkyas time from statements 2 and 4 listed above. Looks like the moon was 8992 km closer to earth than he is today. From this it is evident that for the moon to move 8992 km at the rate of 38mm every year it would have taken 23.66 million years.

Now, how will that help to establish that Ramayana happened 17 million years ago. Sage Yagnavalkya lived during the times of Janaka also. There are marked references that state Janaka invited Yagnavalkya to his court and felicitated him as the best among all Bramhagnanis. Did Yagnavalkya lived for so long, it is no surprise that some Bramha Rishis and great sages lived for millions of years. Sage Vasishta also lived for almost 7 manvantaras which is incomprehensible to our perception because of our modern day experiences. Yagnavalkyas existence during 23 million years ago and his interaction with Janaka can open up the possibility of pushing the date of Ramayana to 17million years ago as stated by Srila Rupa Goswami.

Sir Ramyana is supossed to have happened 17 lakh years, i.e 1.7 million years ago in Treta Yuga.

As per Bhagvatam: Kreta Yuga 17.28 lac years, Treta 12.96 lac years, Dvapara 8.64 lac years, Kali 4.32 lac years. These form 1 Divya Yuga and 1000 Divya Yugas in 14, 14 Indira's/ manus timeform 1 day. Right now 7th Manus(vaivasthava) 26 Divya Yuga is Happening.

Murugan · Post by **Murugan** » 28 Mar 2011 13:13

For the guyes residing in mumbai/visitin

A new, spacious bookstore has been opened by somaiya family at 150 year old somaiya bhavan near flora fountain - hutatma chowk - named Kitab Khana

The best part is that on mezaanine they have this section of indian epices, treaties, bhahshyas, philosophy etc with ample seating arrangments one can spend whole day reading over there. the other good news is that there are books on above subjects available in hindi too.

Very tastefully and sensible created.

one can find at least 10 versions of mahabharat and ramayan here, a dedicated cabinet for ACK lovers, a kids section and a small cafeteria completes the picture. easily accessible. great place.

pic taken from mezzanine floor

those who must be visiting strand's quite often will find most of the people working at Kitab Khana are ex-strand's

Murugan · Post by **Murugan** » 28 Mar 2011 13:27

could lay my hands on desi sarkari babu Navtej Sarna's Zafarnama. Sarna-ji has translated this Zafarnama addressed by guru govind singh-ji to bigot aurangzeb. the left pages are written in persian and on the opposite pages translation is provided in english.

Highly recommended

Murugan · Post by **Murugan** » 28 Mar 2011 13:37

a link to translation of zafarnama by anoyms

http://www.zafarnama.com/Download/zafarnama.pdf

Pratyush · Post by **Pratyush** » 28 Mar 2011 13:56

Folks,

I have a query regarding the size of Akashrohini Sena from Mahabharat. I was having a discussion with one of my colleuges and my read was one million men + other assets / Akashrohini.

But am unable to coroborate this.

Murugan · Post by **Murugan** » 28 Mar 2011 13:59

it should be akshauhini (and not akshrohini)

http://en.wikipedia.org/wiki/Akshauhini

Pratyush · Post by **Pratyush** » 28 Mar 2011 14:08

^^^

Thanks.....

RamaY · Post by **RamaY** » 28 Mar 2011 16:13

^ Dasavataras do not repeat in all mahayugas. Ramavatar did not happen in this Mahayuga.

abhischekcc · Post by **abhischekcc** » 28 Mar 2011 16:58

The time mentioned wrt to the Ramayana characters make more sense if we assume that the word 'day' was mistranslated as 'year'. For example, Ram may not have ruled for 10,000 years, but 10,000 days = 27 years.

Similarly, Dasaratha's rule of 63,000 days (172 years) also makes sense if we consider the statement that all the kings of Ayodhya were called Dasaratha. It is easily possible for a dynasty to have ruled for that period of time even in our time scales.

devesh · Post by **devesh** » 28 Mar 2011 19:44

^^^ just some clarifications:

as per our chronological system, we are presently in 28th Mahayuga of Vaivaswata Manvantara. and RamaY is right, the avatara history starts with the beginning of the Svetavaraha Kalpa. Bhagavatam describes 22 main avataras since the beginning of this kalpa.

Vyasa is the only avatara that seems to come in every mahayuga. although, it is not the same person. Vyasa and Vyavastha have the same word roots. Vyasa, therefore, is an institution that is headed by one person in every mahayuga. in the present one, it is Krishna Dwaipayana Vyasa.

Yagnasri · Post by **Yagnasri** » 04 Apr 2011 20:37

The problemn if huge no of years of rule by a single king is also there in respect of the Sumerian Kingsl lists also. In respect of the Ramayana of Valmiki no where such huge period of rule was mentioned to my knowledge.

devesh · Post by **devesh** » 05 Apr 2011 09:06

it is mentioned clearly that Dasaratha ruled for 60000 years and Rama for almost 11000 years.

RamaY · Post by **RamaY** » 05 Apr 2011 18:10

Nation State

The nation-state is a state that self-identifies as deriving its political legitimacy from serving as a sovereign entity for a country as a sovereign territorial unit.

[1] The state is a political and geopolitical entity;
[2]the nation is a cultural and/or ethnic entity.

The term "nation-state" implies that the two geographically coincide, and this distinguishes the nation-state from the other types of state, which historically preceded it.

The nation that is Bharat!

It is a tradition on Telugu new years day Ugaadi for Muslims to visit and give their offerings at first Gadapa (Door) of Lord Venkateswara of Tirumala at Kadapa (Gadapa). As usual this year too many muslims visited this temple.

Rahul M · Post by **Rahul M** » 05 Apr 2011 21:23

Pratyush wrote:Folks,

I have a query regarding the size of Akashrohini Sena from Mahabharat. I was having a discussion with one of my colleuges and my read was one million men + other assets / Akashrohini.

But am unable to coroborate this.

do not take the numbers quoted in mahabharat literally, through the ages editors have added to a zero at the end of the numbers to make them look more impressive. some also seem to have mistakenly assumed that the whole army was organised in that ratio(1:1:3:5) which is wholly unrealistic.
the numbers given by megasthenes taken alongwith the arthashastra allows us to arrive at more realistic figures.
if you want I can add a few comments in the ancient military thread in mil forum.

Yagnasri · Post by **Yagnasri** » 06 Apr 2011 20:47

Specific no's etc are mentioned in Mahabharatha and there is no reason to mention it as imaginary.