Ramanisblog

Month: October 2016

  • Vedic Knowledge To Be Shared With Everyone AffirmVedas

    It is spread that Vedas are the private domain of the Brahmins and the Vedas are not to be shared with the other communities.

    Vedas were not written by the Brahmins
    Vedas

    And Brahmins created(?) the Vedas to control the social groups.

    Even among Brahmins there are many who think that the Vedas are not to be shared with the other communities.

    Wrong.

    Veda comes from the word ‘Vid’ meaning to Know or Knowledge..

    It is not the preserve of one community.

    That the Vedas were made by Brahmins is equally wrong..

    Many of the great Rishis and those who contributed Veda Sukthas were not Brahmins.

    Some of them are.

    ‘Maharshi Veda Vyasa: He was the son of a fisher-woman named Satyavati, from Rishi Parashara. Considered the greatest Rishi of classical Hinduism, he is believed to have give the 4 Vedas ( = the most authoritative scriptures of Hindus) their present form. He also compiled the Mahabharata and the Puranas, which are the mainstay of popular Hinduism. He also authored the Brahmasutras- a text considered as one of the triple canon of Vedantic Hinduism (the other two being the Gita and the Upanishads). His birthday is celebrated as Guru-Poornima by Hindu monks every year. All Hindu monastic orders trace their lineage from him and a popular saying goes: vyasocchishtam jagatsarvam meaning that so great was the learning Rishi Veda Vyasa, that even his voluminous writings represent only the periphery of his knowledge.

    Maharshi Aitreya Mahidasa: According to tradition, his mother was a maid named Itara. This Rishi is credited with the compilation of the Aitreya Brahmana and sections 1-3 of the Aitreya Aranyaka (the latter contains the Aitreya Upanishad- one of the 10 canonical Upanishads for Hindus) belonging to the Rigveda.

         Rishika Lopamudra: She was a Kshatriya princess from Vidarbha, who married Maharshi Agastya. She is the Seer of some verses of the Rigveda. Several edifying dialogs between her and Sage Agastya are recorded in the Puranas.

          Maharshi Vishwamitra: He was originally a Kshatriya named Vishwaratha. He is credited with revealing the Gayatri Mantra, the Hindu prayer par-excellence.

    Maharshi Matanga: He was the son of a Shudra mother and a Vaishya father. In fact, Chandalas are often addressed as Matanga in passages like Varaha Purana 1.139.91

       Maharshi Valmiki: He was descendant from Sages but had become a chandala (= an outcaste) named Ratnakara, because he took to murder and highway robbery. He was reformed by Prajapati Brahma and was inspired by the divine Sage Narada to compose the Hindu epic par excellence- the Ramayana.

    .  Rishika SulabhA Maitreyi: She was a Kshatriya lady who promulgated the Saulabha Shakha of the Rigveda. She is counted among the revered teachers of Rigveda to whom respects are offered in texts like the Kausitaki Brahmana. The Saulabha Brahmana is now lost but is mentioned in the Kashika- a commentary on the grammatical text named Ashtadhyayi. A dialog of Rishika SulabhA with King Janaka of Videha on spirituality is recorded in the Shanti Parvan (12th book) of the Mahabharata.

     Mahatma Vidura: He was the son of Maharshi Veda Vyasa and a maid of King Dhritrashtra (the father of Kauravas in the Mahabharata). He is a wise man in the Mahabharata and counseled many towards truth. His teachings are collected in the Viduraprajagar section of the Udyog Parvan (5th book) of Mahabharata,

    A Brahmin is one who performs the duties of of A Brahmin and an embodiment of  good character and who prays for the welfare of the others

    .For the definition of Brahmin please read my article .

    So the knowledge of the Vedas , Puranas were not denied to other communities like the Kshatriyas, Vaisyas and Sudras.

    What do the Vedas say on the sharing of the Vedic knowledge to other communities?

    ‘

    this is further corroborated in the Atharva Veda (5.17.10): AThe sages, mortals, and the kings, the lovers of truth, have verily given the knowledge of the Vedas to others.@

    Thus, it becomes the duty and responsibility of those who know the Vedic wisdom to supply it and teach it to others because it can become like a mighty and uplifting force in the way it affects society. And for those who do not know it but still have faith in it, it becomes their highest good to make arrangements by which others can become learned in this knowledge, as confirmed in the Atharva Veda: APreached freely, it acts as a powerful force. Held in high esteem it acts as a benefactor of humanity like a leader. It acts as a thunderbolt completely annihilating the usages and practices of a sinner. It acts as a conquest-loving hero throwing light on all topics.@ (Atharva 12.5.18-19)

    Therefore, it is wrong to think that the Vedic knowledge is only meant for a small section of society, while these verses proclaim that everyone can benefit from it. This is especially the duty of a learned Brahmana: AEven if ten former guardians, none of whom is a Brahmana, espouse the cause of Vedic knowledge, they are no match for a Brahmana who takes into his hand the task of propagating her [the Vedic knowledge]. He alone is her true guardian.@ (Atharva 5.17.8) Thus, the Brahmanas, gurus and acharyas, if they are true to the Vedic cause, cannot keep the Vedic knowledge to themselves, but must go out of their way to make it available for the benefits of humanity. Otherwise, it is the lack of Vedic spiritual knowledge that corrupts society and misleads people onto the wrong path of ignorance. And those who know the Vedic sciences and withhold it from society become responsible for the godless nature that civilization exhibits, as confirmed as follows:

    AIn ancient times the sages who practiced penance through the seven vital forces, verily thus declared about this divine Vedic knowledge, >Dreadful is the result of neglecting divine knowledge, which causes confusion and calamity, where its teachings are violated.= When infants die, [or are] untimely born, when herds of cattle waste away [from drought or death by other causes], when heroes strike each other dead [as in useless wars], the neglect of Vedic knowledge destroyeth them.@ (Atharva 5.17.6-7)

    AIgnorance that overtakes a village is spoken of as a star with contradictory light. Lack of Vedic knowledge disturbs the kingdom where fall a lot of [inauspicious] meteors and shooting stars.@ (Atharva 5.17.4)

    Herein it should become obvious to all that society needs the higher wisdom of the Vedic spiritual knowledge to keep itself on the right path to attain the proper qualifications, insight, cooperation, humility, strength, and the means to work in harmony with each other and nature. Without that, life becomes increasingly complex, and a struggle for existence. Without that, society becomes lost, as well as do those who do not promote it, as also explained in the Vedas:

    AThey perish who do not preach the Vedas. He who hoards the Vedic knowledge loses renown. Their houses are burnt who withhold the Vedic knowledge. He suffers utter destruction who preaches the Vedic knowledge without the support of Nirukta [word meanings] and Grammar.@ (Atharva 12.4.3)

    AIf a violent [or selfish] man or woman disregards the wealthy store of knowledge of this Vedic speech, he or she gets the stain of inseparable infamy, due to that sin…  The God-created Vedic knowledge belongs to those who come to ask for it. The learned call it an outrage on Vedic scholars when one retains Vedic knowledge as his own precious heritage.@(Atharva 12.4.9, 11)

    In this way, it actually becomes dangerous not to help or assist in the spread of Vedic knowledge, or to think that it belongs to only one class of man only, as is typically thought in India. It is like ahimsa or non-violence, when a person knows he can help someone in reducing the other person=s suffering but refuses to do so, then he is actually practicing violence, and that will come back to haunt him in the end and create future sufferings of his own. Similarly, AIt [Vedic knowledge] wounds like an arrow him who obstructs its free spread. It brings calamity on him who reviles and abuses it. It is fearfully venomous when it is down-trodden by its foe. It brings death-like darkness on him who has degraded and dishonored it. Pursuing him, Vedic knowledge extinguishes the vital breath of its injurer.@ (Atharva 12.5.25-27)

    AIt weakens physically him who torments its preachers. It destroys the wealth of him who snatches it away from the learned. It brings misery when it is suppressed, and ill repute when it is shown disrespect. . .  It is sinful to try to spoil it. Its destruction is distressing like an evil dream. . .  It brings loss of power to its opponent who forcibly retards its progress, and humiliation when its spread has been retarded. . .  It brings poverty when it is being outraged. . .  Vedic knowledge, when desecrated, cuts off the injurer of the learned from this world and the next.@ (Atharva 12.5.29, 32, 35, 37, 38)

    AIf in his house alone one preserves the Vedic knowledge received from an acharya or acquired otherwise, but imparts it not to others, such a dishonest person, doing wrong to the learned and the Brahmacharis [those worthy of receiving the Vedic wisdom], departs from this world in a miserable plight.@ (Atharva 12.4.53)..

    This is evidence merely from the Vedas, while much more could be found that supports this by investigating the Vedic texts that follow, such as the Upanishads, Bhagavad-gita and Puranas. For example, the Bhavishya Purana explains what portions of the Vedic literature were especially made and meant for everyone in society:

    “O distinguished member of the Kuru dynasty, the narration of the transcendental characteristics of Lord Ramachandra, who appeared in the Raghu dynasty, is very glorious within the eighteen Puranas, and it has been presented with the aim of awarding the three objectives of life to all classes of human beings.

                “O hero, the great epic, Mahabharata, which embodies all of the Vedic purports and instruction of all kinds of religious scriptures, was composed by the supremely intelligent son of Parashara, Vyasadeva.

                “The compassionate Vyasadeva had compiled the Mahabharata-samhita, which is like an excellent boat for delivering the members of all the four varnas [classes of men] who are drowning in the ocean of material existence, after conceptualizing the eighteen Puranas and eight grammatical works.

                “O King, simply by hearing this transcendental literature, human beings can be liberated from the reactions to even grave sinful activities, including killing a Brahmana. . .” (Bhavishya Purana, Brahma Parva, 1.55-59)

                “. . . Then there are [the] eighteen principal Puranas. These include the Brahma, Padma, Vishnu, Shiva, Bhagavata, Narada, Markandeya, Agni, Bhavishya, Brahma-Vaivarta, Linga, Varaha, Skanda, Kurma, Matsya, Garuda, and Brahmanda.

                “O lion-like king of the Kuru dynasty, this literature was compiled by greatly learned scholars for the eternal benefit of all classes of human beings. O foremost of kings, all these religious scriptures are meant to be heard by the members of all the four varnas [classes of society].”  (Bhavishya Purana, Brahma Parva, 1.61-66),

    However one has to have the following qualification.

    1.Faith in the Vedas.

    2,Be prepared to spend minimum eight years form the age of Eight to  study the Vedas in the Home of the preceptor.(Guru).

    3.Should partake food offered.  at the guru’s home.

    4. Rigorous discipline like performing Sandhya Vandana has to be followed..

    5.Basic needs alone are to be met.

    6.Minimum six hours of learning the Vedas and additional time in learning the other branches of Knowledge like Astronomy, Archery and other day to day sciences and Arts

    7.Most important is the disposition to be compassionate, Humble, desire to remain simple, regulation of sensual pleasure and a natural disposition to help others without excepting any thing in return.

    Reference and citation.

    http://www.stephen-knapp.com/vedas_say_they_must_be_shared_with_everyone.htm

  • Genghis Khan Hindu Mongolian Flag Vedic Symbol

    The spread of Santana Dharma, Hinduism is mind boggling.

    From Australia to The Arctic it covered the whole world.

    I have written extensively about the presence of Sanatana Dharma in,

    Map of Mongolia
    Mongolia Map

    SriLanka,

    Malaysia,

    Indonesia,

    Japan,

    Korea,

    Vietnam,

    Cambodia,

    Thailand,

    Philippines,

    New Zealand,

    Australia,

    Myanmar,

    China,

    Iran,

    Arabian Peninsula,

    Iraq,

    Syria,

    Lebanon,

    Egypt,

    Bulgaria,

    Romania,

    Czechoslovakia,

    Italy,

    Greece,

    Poland ,

    Germany,

    Spain,

    Britain,

    Ireland,

    Peru,

    Brazil,

    Scandinavian Countries,

    Central America and

    North America.

    Not to forget Russia.

    Please Google the country name + Hinduism+ramanan50 or Santna Dharma + country name+ramanan50 to read the relevant articles.

    Russia has been the fountainhead of Sanatana Dharma.

    It was called Stree Varsha, women’s Kingdom.

    Lake Baikal is the Vaikanasa Theertha.

    Indars’a Amaravathi was in Russia.

    Yajnyavalkya stayed there.

    Caspian sea was called Kshyap Sagar.

    Krishna’s son Pradhyumna built a city at Port Baijn.

    Arkaim in Russia was built as per Rig Vedic Mandala design.

    The Rig Veda was composed in the Arctic.

    Siberians worship Ayur Devatas as Family Deity even today.

    It was, therefore, natural for me to look into the history of Mongolian Sanatana Dharma connection.

    1. Kazakhstan  which borders Mongolia is referred to in Indian Texts.

    ‘

    The Kambojas were famous in ancient times for their excellent breed of horses and as remarkable horsemen located in the Uttarapatha or north-west.They were constituted into military sanghas and corporations to manage their political and military affairs. The Kamboja cavalry offered their military services to other nations as well. There are numerous references to Kamboja having been requisitioned as cavalry troopers in ancient wars by outside nations.

    It was on account of their supreme position in horse (Ashva) culture that the ancient Kambojas were also popularly known as Ashvakas, i.e. horsemen. Their clans in the Kunarand Swat valleys have been referred to as Assakenoi and Aspasioi in classical writings, and Ashvakayanas and Ashvayanas in Pāṇini’s Ashtadhyayi.

    2.Mongolia’s early History states that they were followers of Shamanism and later Buddhism.

    ‘Mongolian shamanism has been widely practised throughout the history of what is now Mongolia, with similar beliefs being common among the nomads of central Asia. They gradually gave way to Tibetan Buddhism, but shamanism has left a mark on Mongolian religious culture, and it continues to be practiced. The Kazakhs residing in western Mongolia, some Mongols and other Turkic peoples in the country traditionally adhere to Islam.,

    Now Hinduism preceded Buddhism and many practices of Hinduism is found in Buddhism.

    The jump from Shamanism to Buddhism  with out Hinduism is hard to imagine for the Buddha refers to Hindu thoughts and processes.

    3.India Central Asia Connection

    ‘

    There are extensive references to people of Central Asia in Indian literature like Atharvaveda, Vamsa Brahmana of Samveda, Aitareya Brahmana, Satapatha Brahmana, Puranas, Manusmiriti, Ramayana, Mahabharata, Raghuvamsa, Brihat-Katha -Manjari, Katha-Saritsagara, Rajaratrangini, Mudra-rakshasa, Kavymimansa and host of other old Sanskrit literature. A brief outline is given below:

    Atharvaveda

    Atharvaveda refers to Gandhari, Mujavat and Bahlika from the north-west (Central Asia). Gandharis are Gandharas, the Bahlikas are Bactrians, Mujavat (land of Soma) refer to Hindukush–Pamirs (the Kamboja region).

    The post-Vedic Atharvaveda-Parisista (Ed Bolling & Negelein) makes first direct reference to the Kambojas (verse 57.2.5). It also juxtaposes the Kambojas, Bahlikas and Gandharas.

    Sama Veda

    The Vamsa Brahmana of the Sama Veda refers to Madrakara Shaungayani as the teacher of Aupamanyava Kamboja. Sage Shangayani Madrakara, as his name itself shows, and as the scholars have rightly pointed out, belonged to the Madra people.

    Prof Jean Przylusky has shown that Bahlika (Balkh) was an Iranian settlement of the Madras who were known as Bahlika-Uttaramadras i.e. the northern Madras, living in Bahlika or Bactria country. These Bahlika Uttara Madras are the Uttara Madras of the Aitareya Brahamana.

    This connection between the Uttara Madras and the Kambojas is said to be natural because they were close neighbours in the north-west.

    Manusmriti[

    Manusmriti asserts that the Kambojas, Sakas, Yavanas, Paradas, Pahlavas, etc., had been Kshatriyas of good birth but were gradually degraded to the barbaric status due to their not following the Brahmanas and the Brahmanical code of conduct.[10][original research?]

    This statement of Manu is designed to accommodate these foreign hordes into the social set-up of the Hindus. The foreigners were expected to practice same normal pieties as the Hindus and the later, in return, regarded them henceforth as belonging to their own social organisation.

    Puranas

    The Haihaya Yadavas are the first known invaders in the recorded history of the sub-continent. Described in the Puranas as allying with four other groups, the invaders were eventually assimilated into the local community as Kshatriyas. Alberuni refers to this description, saying that the “five hordes” belonged to his own people, i.e. Central Asia.

    The Puranic Bhuvanakosha attests that Bahlika or Bactria was the northern-most Puranic Janapada of ancient India and was located in Udichya or Uttarapatha division of Indian sub-continent. The Uttarapatha or northern division of Jambudvipa comprised an area of Central Asia from the Urals and the Caspian Sea to the Yenisei and from Turkistanand Tien Shan ranges to the Arctic (Dr S. M. Ali).

    4.’In Dariganga sum, Mongolia, there’s a lake which is called Ganga. Local legend says it was created by a man who sprinkled Ganga Jal there

    • A lot of Mongolian folk songs have reference to Ganga. Even in Mongolian books we find ref of Ganga as the sacred river in Himalyas.

    • Mongolia was a communist country for a very long time (called the Mongolian People’s Republic). In ’90 with India’s help Buddhism was revived through monk Koshuk Bakula

    • Mongolian’s still prefer to have their names in Sanskrit.

    Mehar Gul who was he ? Mehar Gul ( in sanskrit -Mihirakula ) was a shiva worshipping Mongolian /Hun king from the lower steppes of Mongolia who invaded the North Indian subcontinent about 5-6 centuries C.E He was a devout shaivite and attempted to cleanse the North Indian subcontinent of pseudo -buddhism .He destroyed many pseudo Buddhist centres and restored vedic and shaiva rule to many places before he was defeated and his name was slandered by Charvakas and ajivikas ( ancient atheists )

    • The last name or title “Khan” is not Islamic or Arabic or Persian or Pathan.It is mongolian in origin Khan-comes from Khagan -The mongolian term for “Singh” or “Sardar” ( warrior / chief )

    • The persian/ arab/muslim sycophants and converts ( mostly slaves and servants ) who after centuries wanted to cling on to the legacy of the great mongolian conquerors ( like Chengis Khan) chose to tag themselves with the last name just to bring fear and get respect amongst the local populations that they lived amongst and so their “name” stuck on.

    Legend also goes that Chengez khan was a shiva devotee ( he practiced a form of Tantric practice) and never attacked India in his various expeditions. The Mughal empire itself is said to have its origins here , they later became Persianised . The term “Mughal” comes from a mispronunciation of the word “Mongol,””

    5.Mongolian Flag.

    National Flag of Mongolia.
    Mongolian Flag

    ‘Mongolian flag is actually the pictorial depiction of a vedic fire pit–a havan kund with the Yin and Yang symbol ( of shiva and shakti ) at its centre with the Sun (Rudra) and Half moon ( Devi) rising above it.The symbol was the flag of the Bogde Khaganate empire of Mongolia which in turn was inspired by the battle standard of Mehar Gul’

    6. Chenghis Khan’s  Grandson, Kublai Khan consecrated  a Shiva temple , one can find Tamil Inscription there..

    Tami is ancient language of India and is spoken by about six crore Indians even today.

    ‘

    Bilingual (Tamil & Chinese) inscription in China dated Saka era 1203 (1281 CE) Mentions the erection of deity Thirukkaniccuramudaiyar by one Sambandapperumal for the well being of Chinese emperor Cekacaikan Parman

    The Story.

              This Tamil Language inscription was found in China.

                    It was found about 500 miles north of Canton, in a place called Chuan Chou. This is a port city. It was an important port city in the ancient times also.

    ‘Normally, the Tamils used to sail to Ta Kua Pa in the west coast of Thailand.
                    They would then take an overland journey across the Isthmus of Kra to other ports like Nakon SiTammarat or Songkla. These ports were on the east coast of Thailand. From there they would sail on to one of the ports of present day Vietnam. Then they would sail northwards to Canton.

                    A straight sail would be a longer distance which would take them across the Bay of Bengal, Straits of Malacca, Gulf of Siam, and South China Sea. They would have to sail around the Malay Peninsula. This would have increased their journey by more than a thousand miles and would have taken up several more months.

                    Apart from Canton, the Tamils had gone to other places also and
    established their own colonies. The merchant guilds like ‘Thisai Aayiraththu AinnuuRRuvar’ was very active around this part of the world.

                    In Chuan Chou, there was a Sivan Temple. In that temple, an image of Siva was consecrated under the ‘Firman’ – royal orders of ‘Sekasai Khan’.
                    This was done for the health of ‘Sekasai Khan’.
                    ‘Sekasai Khan’ in this inscription is the name of Kublai Khan himself.
                    His full name was Kublai Sekcen Khan.
                    Sekcen Khan became Sekasai Khan in Tamil.
                    The Sivan Temple was known as ThiruKathaleesvaram and the Lord of the temple was known as ThiruKathaleesvaram udaiya Naayanaar.
                    The person who executed the order was Thava ChakkaravarththikaL Sampandha PerumaL.
                    It was done on the Chithra Paurnami day of Saka Era 1203 – 1281 AD.

    Reference and citations.

    https://ramanisblog.in/2015/08/06/kublai-khan-consecrated-shiva-chuan-chou-hinduism-in-china/

    https://en.wikipedia.org/wiki/Central_Asians_in_Ancient_Indian_literature#Atharvaveda

    http://www.thehinduforum.com/threads/vedic-past-of-mongolia.579/

    https://en.wikipedia.org/wiki/Mongolia#Religion

  • Why Rama Uses Brahmin Rishis In Gotra Pravara

    I had written on the Gotra and the Pravara of Lord  Rama.

    He recites the names of Brahmin Rishis as his ancestors in His Pravara.

    Lord Rama was a Kshatriya.

    Why?

    Rama with Kodanda,Bow.jpg
    Lord Rama

    Lord Rama’s Gotra/Pravara is this.

    ‘

    Yajur vEDa Saakhaa adhyaayinE, VaasishTa, MaitraavruNa KouNDinya trayaarishEya Prvaraanvita, VasishTa

     

    GotrOdbhavaaya, Tribhuvanaadheesaaya, AkhilaaNDa kOti BrahmaaNDa naayakaaya, Tattva ateetaaya, Sat chit Ananda

    moortayE, Soorya Vamsa Paavanaaya, Akhila jagad aananda kaarakkaya, Ksheeraabdi VaasinE, SaraNaagata vatsalaaya,

    Kousalyaananda Vardhanaaya, ThaTakaa ThaaTakEyaantakaaya, Sree Paada rENu paalita Goutama kaLatraaya, Parama

    Bhaagavata architaaya, khaNDeekrita tripura chaapaaya, Saadu jana nivaasa vrukshaaya,LakshmaNa agrajaaya, Sreevatsa

     

     Koustuba  haara - kanaka kEyooraadi DivyaabharaNa bhooshitaaya, Vaijayantee Vanamaala sObitaaya, Ikshvaaku Vamsa

     

    Udbhavaaya, Naabhaaga VarmaNa: naphtrE, Aja Mahaaraaja VarmaNa: poutraaya, Dasaratha Mahaaraaja VarmaNa: putraaya,

     

    Sree Raamachandra VarmaNE Saakshaat NaaraayaNa svaroopaaya varaaya'

    Pravara of Lord Rama

    Now Lord Rama was a Kshatriya.

    Yet we find that He uses the Brahmin Rishis as his ancestors as His Pravara!

    Why?

    Gotra is derived from two sources.

    One is ancestors an another is the  Guru Shishya Parampara, Preceptor Disciple Lineage.

    That is one type uses the ancestors an the other uses the Guru of his family.

    The Ancestors are used tin Gotra/Pravara by the Brahmins.

    They do not use the Guru, except in some cases, like Viswamitra as he was by birth a Kshatriya and later became a Brahmin because of Knowledge.

    His original Name was Kausika when he was a King.

    When he became a Brahma Rishi, he was called Viswamitra and there is Kausika nd Viswmitra and Kausika Gotra.

    The offspring he sire when he was a king Kausik use the Kausika and after he became a Brahmin, those offspring use Viswamitra Gotra.

    Other communities like Kshatriya, Vaisya and Sura normally use their family priests, Guru’s Gotra for they considered Gurus as spiritual Fathers.

    Lord Rama chose a middle path thus,

    ‘

    Yajur vEDa Saakhaa adhyaayinE, VaasishTa, MaitraavruNa KouNDinya trayaarishEya Prvaraanvita, VasishTa''

    Translation.

    He belongs to the Pravara consisting of three Rishis viz., VasishTar, MaitraavaruNar and

     

    KouNDinyar; He is born in the VasishTa Gotra

    GotrOdbhavaaya,  ( Guru Prampara)...

     

    Ikshvaaku Vamsa

    Udbhavaaya, Naabhaaga VarmaNa: naphtrE, Aja Mahaaraaja VarmaNa: poutraaya, Dasaratha Mahaaraaja VarmaNa: putraaya, (ancestors)

    Translation.

     

    He belongs to Ikshvaaghu Vamsam: He is the Great grandson of Naabhaaga Mahaaraaja Varma; He is the

     

    grandson of Aja Mahaaraaja Varma; He is the son of Dasaratha Mahaaraaja Varma; He is Sree Ramachandra Varma;'

    Note how meticulously he uses the term Varma , indicating  that He is a Kshatriya.

    Brahmins must use the term Sarma, Kshatriyas Varma and Vaisyas Gupta after their Names in Pravara.

    Thus Rama does not make  a mistake when He uses the Brahmin Rishis in His Pravara.

     

  • Eleven Vedic Brahmin Law Makers Of Gotra Smritis

    I have been receiving quite a few mails as to which  procedure to follow in the case of Brahmin Rituals.

    And which Veda is the Authority on these issues?

    Lineage Hinduism
    Gotra, Lineage Hinduism

    The answer is Vedas do not speak of these codes.

    Vedas are the Fundamental truths expressed by the Seers as they grasped them intuitively..

    Vedas have two aspects.

    Gnana Kanda, which talks about The Knowledge of Reality .and the ways of attaining the Reality.

    Karma Kanda deals with the duties relating to various stages of life, that of,

    Brahmacharya,The Celibate,

    Gruhstha, The married,

    Vanaprastha, Retired and meditating Life and

    Sanyasa, relinquishing of everything mundane.

    These stages are called Asramas, Stages of Life……

    All in  pursuit of Reality,Brahman

    But Varna, which is incorrectly translated as Caste, is based on Dispositions.

    They are four.

    Brahmana,

    Kshatriya,

    Vaisya and

    Sudra.

    Smritis, which came later to Vedas codified the Karma Kanda  in conjunction with the Gnana Kanda.

    Relevant portions of the Vedic Duties which would suit the individual’s disposition and also a group with the same disposition were organised and presented as Smritis.

    There are quite a few number of Smritis to be followed .

    Though all the Smritis state from the Vedas, and each one of them is an authority for all the Varnas, it is traditional for some groups to follow a specific Smriti.

    Kashtriyas, Vaisyas and Sudras are to follow Manu Smriti.

    Though Brahmins  are expected to follow Manu Smriti, it is traditional to follow eleven Smritis, including Manu Smriti.

    However in case of a conflict between Manu Smriti and the other Ten Smritis, it is traditional to follow any one of them overlooking the Manu Smriti.

    The reason is that Manu Smriti addresses mostly the issues of the duties of  king and other Varnas,though Brahminical Duties are also detailed.,it does not deal exhaustively with the procedures of Karmas as in the other Smritis.

    The Eleven Smritis Brahmins are expected to Follow are,

    Apasthambha: Apasthambha, a native of Andhra Country, belonged to Krishnayajurveda School. He belonged to fifth century BC. Apasthambha’s teachings are called Apasthambhasutra orApasthambhasmriti.

    ( *  Apasthamba came from the Lineage of Viswamitra and codified the Smriti by taking some practices from Tamil Culture and incorporated in his Smriti, Like Thalli or Mangal Sutra which is not found in the Vedas and Thaali is a Unique concept of the Tamils)
         Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was an inhabitant of Andhra Country. Baudhayana’s teachings are called Baudhayanasutra or Baudhayanasmriti.
         Brihaspati: Brihaspati was probably the first jurist to make a clear distinction between civil and criminal justice. Yajnavalkya referred to Brihaspati.  However, Brihaspati is considered to belong to 200-400 AD.  Brihaspatismriti has a lot of similarities with Dhammathats of Myanmar (Burma).
       Gautama: Gautama was the most ancient sage of all Brahmin lawgivers. He was quoted by Baudhayana and belonged to Samaveda School.  Gautama’s teachings are called Gautamasutra orGautamasmriti.
        Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita.  Haritasmriti or Haritasutra is an extensive work.
       Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in several works of Viswarupa, Mitramisra etc.  Smriti Chandrika cites 600 verses of Katyayanasutras. He may belong to the same period as Narada and Brihaspati.
        Manu: Manu is a mythical personality and is the ancestor of the entire humankind.  Manu received the code from Brahma, and communicated it to ten sages and requested Bhrigu rishi to repeat it to the other nine.  This code of conduct recited by Bhrigu is called Manusmriti.  For convenience, the British took Manusmriti as the paramount law of the Indian Continent.Manudharma is not only revered by Brahmins and Hindus, but also by Buddhists in Java, Siam and Myanamar.  Manusmriti was composed around 200 BC, around which time a revival of Brahminism took place under the rule Sungas in the North India.
       Narada: Sage Narada was probably a native of Nepal around first century AD.  Naradasmriti is the first legal code unhampered by the mass of religious and moral teachings. Some authors think that Narada belonged to Gupta period when there was a distinct revival of Brahminism and Sanskrit literature.
        Vasishta: Vasishta belonged to 3rd century BC and a native of North India. Vasishta’s teachings are called Vasishtasutra or Vasishtasmriti.
        Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnu’s teachings are called Vishnusutra or Vishnusmriti.
       Yajnavalkya: Yajnavalkya belonged to Suklayajurveda School.  He was a native of Mithila City in North Bihar and probably lived anywhere from few centuries before Christ to 200 AD.  However, some scholars think he belonged to first or second century AD.  Yajnavalkya Dharmasmriti has been subject of numerous commentaries. The most celebrated of all the commentaries ofYajnavlkyasmriti is Mitakshara and is practically the beginning of the Brahmin law and the so-called Hindu law.  Passages from Mitakshara have been found practically in every part of the Indian Continent and became an authority.  The Yajnavlkyasmriti is concise, more systematic and better arranged than the Manusmriti. From early times, commentators like Viswarupa, Vijnaneswara, Apararka, Sulapani, Mitramisra etc., from every part of India selected the Yajnavalkyasmriti as the basis of their commentaries.  Passages from Yajnavalkyasmiriti appeared in Panchatantra. ‘

    Even among these ten, one has to follow what one’s family has been following as our ancestors had taken into account the Brnch of the Vedas, Pravaras into consideration and followed a specific Smriti.”

    • Gotras are after the Saptha Rishis, The Seven Seers.

    Please read my article on Rishis, Gotras.

    Reference and Citation.

    http://www.vedah.net/manasanskriti/Brahmins.html

     

     

     

     

  • Vedic Civilization Two Million Sq.KM 2000 Sites

    Most of the discoveries relating to ancient India made  remain unknown.

    It is an accepted fact that civilizations flourished on the banks of Rivers, be it in India, or Sumeria, Minoa or Africa.

    In India wee seem to be hearing only bout the civilizations that flourished long the banks of Ganges, Sind and Saraswathy.

    Not much is known or even attempted about the other four River basins of India.

    Seven Rivers are mentioned in Hindu Texts.

    Ganges,

    Yamuna,

    Godavari,

    Sarasvathi,

    Narmada,

    Sindu, and

    Cauvery.

    Of these seven, exhaustive research is being done around Ganges,Sarasvathi and Sind.

    On Yamuna the research seems to have been restricted to sites relation to Mahabharata and Krishna.

    On the Narmada area only Dwaraka seems to have been concentrated upon.

    My research shows we have equally ancient finds around the other river basins..

    Time that we concentrate on these area as well.

    In addition to this, we have references to other ancient rivers like Vigai, near Madurai, Tamil Nadu,Tamraparani, near deep down south Tirunelveli nd there are are references to to other rivers like Pahruli.

    The last one belonged to Tamil Sangam Age which flowed and joined the sea near Madagascar.

    I had written on the fact that Vaiwaswatha Manu, ancestor of Lord Rama meditated  near Madagascar!

    No to the site of Harappa named 4 MSR.

    Two thousand sites unearthed relating to Harappa reveal that the Hindu culture extended for Two Million Square Millions, which included the present Pakistan and Iran.

    Archaeological  Report.

    Sites of ancient India around Harappa.
    Ancient sites of Indian Civilization, Harappa.

    ‘

    “The purpose of the present excavation at 4MSR is to learn about the Early Harappan deposits, 4MSR’s relationship with other contemporary sites and to fill the gap between the Late Harappan phase and the painted grey ware [PGW] culture. We should know about the early farming phase [that existed in the pre-Harappan period]. It is also important to know the continuity of the sequence from the Late Harappan phase to the PGW culture. That is why we have taken up explorations and excavations in this entire area.”

    At its height, the Harappan civilisation flourished over 2.5 million sq. km in India, Pakistan and Afghanistan. About 2,000 sites have been found, from Sutkagendor in the Makran coast of Balochistan to Alamgirhpur in the east in Uttar Pradesh and from Manda in Jammu to Daimabad in Maharashtra.

    The Harappan civilisation is divided into three phases: Early (3000 BCE-2600 BCE), Mature (2600 BCE -1900 BCE) and Late (1900 BCE-1500 BCE). The PGW culture came later and is datable to circa 1200 BCE and belongs to the early historical period.

    After Partition, big Harappan sites such as Mohenjo-daro, Harappa and Ganweriwala fell on the Pakistani side. Between 1972 and 1974, M.R. Mughal, former Director General of Archaeology and Museums, Pakistan, explored Bahawalpur in the Cholistan region of Punjab, situated on the border with Rajasthan. Mughal found a lot of pottery on the surface there and named it Hakra ware after the Hakra river which flows there and which is called Ghaggar in India. Originating in the Himalayas, the Ghaggar flows through Punjab, Haryana, Rajasthan and Gujarat before joining the Arabian Sea near the Rann of Kutch.

    If the cornucopia of artefacts thrown up from the current excavation is any indication, 4MSR has all the characteristics of having been an Early Harappan and Mature Harappan site like Kalibangan situated 120 km away. There are no indications that a Late Harappan phase existed. “A special feature of 4MSR is the discovery of a perforated jar, a perforated bowl with a hole at the bottom and a perforated pot, confirming its status as a Mature Harappan site,” asserted Pandey. What fascinated him was the discovery of pots with handles. “In a nutshell, our excavations have yielded pre-Harappan Hakra ware, Early Harappan pottery and Mature Harappan ceramics,” he said.

    What stands out in the excavation is the bonanza of Early Harappan pottery with beautifully painted figures of peacocks, a lion, birds, pipal leaves and fish-net designs. Another discovery, a beautiful pot with a pencil mouth, could have been used to keep precious liquids or perfume.

    Other important artefacts obtained from the site are beads made of carnelian, lapis lazuli, steatite, agate and terracotta; copper, shell and terracotta bangles; copper rings and fish hooks; terracotta spindles and whorls; weights made out chert stone; terracotta sling balls, toy-cart frames, figurines of humped bulls, and arrowheads. Two horns of nilgai were found in a trench. Of particular interest is a potsherd with the impression of a fabric. Besides the seal, a sealing (impression of a seal) was found. The centrepiece of the discoveries is a fragment of a gold ornament for the ear. It is rare to find gold ornaments in Harappan sites although tubular gold beads have been found in Khirsara and Lothal, both Harappan sites in Gujarat.

    One trench yielded a skeleton, perhaps that of a female, about 40 years old. The ASI team is in the process of identifying the presence of grave goods in the trench to determine the period to which it belongs.

    What has come as a bonus is the discovery of a fire altar, with a yasti (a shaft) in the middle. “The yasti is an indication that rituals were performed at the altar,” said Manjul. The yasti here is an octagonal, burnt brick. Although bones were found in the upper level of the deposits in this trench, it could not be ascertained whether they were sacrificial bones. The ASI team traced mud and ash layers at the lower level in the trench and also found a bead inside the fire altar. Pandey said fire altars had been found in Kalibangan and Rakhigarhi, and the yastis were octagonal or cylindrical bricks. There were “signatures” indicating that worship of some kind had taken place at the fire altar here.

    Rakhigarhi Rediscovered.

    According to Manjul, an important reason why so many Harappan settlements came up in the then Saraswati valley was its fertile alluvial plains. Besides, raw materials such as chert, clay and copper were available in the nearby areas.

    It was puzzling, Manjul said, that while a lot of pottery belonging to the Mature Harappan period was found at Kalibangan, Baror, Binjor and 4MSR, no pottery belonging to the Late Harappan phase had been found in these and other nearby sites. “The Harappans deserted 4MSR, Binjor and Baror after the Mature Harappan phase. Why?” he asked. Another puzzle was that only the Late Harappan culture existed in the Suratgarh region in Rajasthan. “There is no continuity of the Harappan phases in the Ghaggar river valley. Did a migration take place towards Suratgarh after the Mature Harappan period? We have to find out the reasons why it happened,” Manjul said. (Baror, Binjor and 4MSR are contiguous sites. While Baror is about 20 km from Binjor and 4MSR, Kalibangan is 120 km from 4MSR. Kalibangan is 25 km from Suratgarh).,

    Reference and citation.

    http://www.frontline.in/arts-and-culture/heritage/harappan-surprise/article7053030.ece

    Image credit.

    http://bharatkalyan97.blogspot.in/2013/07/bhirrana-8th-millennium-bce-on-river.html