Ramanisblog

Tag: Rig Veda

  • Vimana Aircraft Types From Rig Veda Purana Kalidasa

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

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

    Rig Veda

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

    Rotating Vimanas,

    Skyscrapers,

    Private Aircrafts

    Robots and space technology

    I have posted articles on these as well.

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

     The Rig-Veda, the oldest document of the human race includes references to the following modes of transportation: Jalayan a vehicle designed to operate in air and water (Rig Veda 6.58.3).

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

    (Rig Veda 9.14.1)

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

    (Rig Veda 3.14.1);

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

    (Rig Veda 4.36.1)

    Vaayu Ratha, a gas or wind-powered chariot. 

    (Rig Veda 5.41.6)

    Vidyut Ratha a vehicle that operates on electromagnetic power.

    (Rig Veda 3.14.1).

                  The “Agastya Samhita” gives us Agastya’s descriptions of two types of aeroplanes. The first is a “chchatra” (umbrella or balloon) to be filled with hydrogen. The process of extracting hydrogen from water is described in elaborate detail and the use of electricity in achieving this is clearly stated. This was stated to be a primitive type of plane, useful only for escaping from a fort when the enemy had set fire to the jungle all around. Hence the name “Agniyana”. The second type of aircraft mentioned is somewhat on the lines of the parachute. It could be opened and shut by operating chords. This aircraft has been described as “vimanadvigunam” i.e. of a lower order than the regular aeroplane. Bhardwaja’s “Vaimanika Shastra” not only gives information on his methods of aeroplane construction but also provides a bibliography. He had consulted six treatises by six different authors previous to him. After him too there have been four commentaries on his work. Planes which will not break (abhedya), or catch fire (adaahya) and which cannot be cut (achchedya) have also been described. Along with the treatise there are diagrams of three types of aeroplanes , “Sundara”, “Shukana” and “Rukma”. It appears that aerial warfare was also not unknown, for the treatise gives the technique of “shatru vimana kampana kriya” and “shatru vimana nashana kriya” i.e. shaking and destroying enemy aircraft, as well as photographing enemy planes, rendering their occupants unconscious and making one’s own plane invisible.
     
             The Arthasastra of Kautilya (c. 3rd century B.C.) mentions amongst various tradesmen and technocrats the Saubhikas as ‘pilots conducting vehicles in the sky’. Saubha was the name of the aerial flying city of King Harishchandra and the form ‘Saubika’ means ‘one who flies or knows the art of flying an aerial city’. Kautilya uses another significant word ‘Akasa Yodhinah’, which has been translated as ‘persons who are trained to fight from the sky.’ The existence of aerial chariots, in whatever form it might be, was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C. – 237 B. C. Only a few years ago, the Chinese discovered some Sanskrit documents in Lhasa, Tibet and sent them to the University of Chandrigarh to be translated. Dr. Ruth Reyna of the university said that the documents contain directions for building interstellar spaceships! The Chinese announced that they were including certain parts of the documents for study in their space program(* I had written on the ancient Sanskrit Texts found in Lhasa, Tibet)..’

    The Rig Veda, the oldest document of the human race includes references to the following modes of transportation:

    • Jalayan – a vehicle designed to operate in air and water. (Rig Veda 6.58.3)
    • Kaara- Kaara- Kaara- a vehicle that operates on ground and in water. (Rig Veda 9.14.1)
    • Tritala- Tritala- Tritala- a vehicle consisting of three stories. (Rig Veda 3.14.1)
    • Trichakra Ratha – Trichakra Ratha – Trichakra Ratha – a three-wheeled vehicle designed to operate in the air. (Rig Veda 4.36.1)
    • Vaayu Ratha- Vaayu Ratha- Vaayu Ratha- a gas or wind-powered chariot. (Rig Veda 5.41.6)
    • Vidyut Ratha- Vidyut Ratha- Vidyut Ratha- a vehicle that operates on power. (Rig Veda 3.14.1).

    Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself. (source: India Through The Ages: History, Art Culture and Religion – By G. Kuppuram p. 532-533).


    According to Dr. Vyacheslav Zaitsev:

    “the holy Indian Sages, the Ramayana for one, tell of “Two storied celestial chariots with many windows” “They roar like off into the sky until they appear like comets.” The Mahabharata and various Sanskrit books describe at length these chariots, “powered by winged lighting…it was a ship that soared into the air, flying to both the solar and stellar regions.”
    (source: Temples and Spaceships – By V. Zaitsev – Sputnik, Jan. 1967 and Hinduism in the Space Age – By E. Vedavyas p. 31-32

    The mention of airplanes is found many times throughout Vedic literature, including the following verse from the Yajur-Veda describing the movement of such machines:

    “O royal skilled engineer, construct sea-boats, propelled on water by our experts, and airplanes, moving and flying upward, after the clouds that reside in the mid-region, that fly as the boats move on the sea, that fly high over and below the watery clouds. Be thou, thereby, prosperous in this world created by the Omnipresent God, and flier in both air and lightening. (Yajur Veda, 10.19)

    The Rig Veda, the oldest document of the human race includes references to the following modes of transportation:

    • Jalayan – a vehicle designed to operate in air and water. (Rig Veda 6.58.3)
    • Kaara- Kaara- Kaara- a vehicle that operates on ground and in water. (Rig Veda 9.14.1)
    • Tritala- Tritala- Tritala- a vehicle consisting of three stories. (Rig Veda 3.14.1)
    • Trichakra Ratha – Trichakra Ratha – Trichakra Ratha – a three-wheeled vehicle designed to operate in the air. (Rig Veda 4.36.1)
    • Vaayu Ratha- Vaayu Ratha- Vaayu Ratha- a gas or wind-powered chariot. (Rig Veda 5.41.6)
    • Vidyut Ratha- Vidyut Ratha- Vidyut Ratha- a vehicle that operates on power. (Rig Veda 3.14.1).

    Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself. (source: India Through The Ages: History, Art Culture and Religion – By G. Kuppuram p. 532-533).


    According to Dr. Vyacheslav Zaitsev:

    “the holy Indian Sages, the Ramayana for one, tell of “Two storied celestial chariots with many windows” “They roar like off into the sky until they appear like comets.” The Mahabharata and various Sanskrit books describe at length these chariots, “powered by winged lighting…it was a ship that soared into the air, flying to both the solar and stellar regions.”
    (source: Temples and Spaceships – By V. Zaitsev – Sputnik, Jan. 1967 and Hinduism in the Space Age – By E. Vedavyas p. 31-32

    Vimanas  in Ramayana.

    It was capable of accommodating all the vanaras besides Rama, Sita and Lakshman.

                 Again in the Vikramaurvaisya, we are told that king Puraravas rode in an aerial car to rescue Urvasi in pursuit of the Danava who was carrying her away. Similarly in the Uttararamacarita in the flight between Lava and Candraketu (Act VI) a number of aerial cars are mentioned as bearing celestial spectators. There is a statement in the Harsacarita of Yavanas being acquainted with aerial machines. The Tamil work Jivakacintamani refers to Jivaka flying through the air. Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself.

    The Arthasastra of Kautilya (c. 3rd century B.C.) mentions amongst various tradesmen and technocrats the Saubhikas as ‘ pilots conducting vehicles in the sky’. Saubha was the name of the aerial flying city of King Harishchandra and the form ‘Saubika’ means ‘one who flies or knows the art of flying an aerial city.’ Kautilya uses another significant word ‘Akasa Yodhinah’, which has been translated as ‘persons who are trained to fight from the sky.’ The existence of aerial chariots, in whatever form it might be, was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C. – 237 B. C. The Vaimanika Shastra (Hindi edn) refers to about 97 works and authorities of yore of which at least 20 works deal with the mechanism of aerial Flying Machine, but none of these works is now traceable. The Yuktikalpataru of Bhoja includes a reference to aerial cars in verses 48-50 and a manuscript of the work belonging to the Calcutta Sanskrit College dated at 1870 A.D.

    We are thus in possession of some manuscript material and from the above it appears that there were Vimanas or aircrafts in ancient India and they followed the route over the western sea i.e. Arabian Sea – Africa – Atlantic ocean – Latin America/Mexico, this being the shortest route.

    Some ships also might have followed this route, but most of the cargo ships, however, had to follow the longer route over the Pacific ocean via Indonesia – Polynesia – Latin America/Mexico because of the favorable trade winds and the equatorial currents which made the navigation easier.

    And if the ancient Indians could perhaps boast of some form of air travel the Nazca lines of Peru acquire an added significance. Not only the scriptural references of aircrafts and the routes of navigation, even some base landing sites might have possibly been found in the tangled outlines and figures in the Pampas of Nazca. Maria Reiche, a German scientist, through her life-long dedication studied these seriously, preserved them from destruction and publicized them before the world. The huge figures which are visible from the sky might have helped the ancient pilots (Sauvikas) of India to land in Peru.

    (For more information please refer to Chapters on Pacific, Suvarnabhumi, War in Ancient India, Hindu Scriptures and Seafaring in Ancient India).


    The Nazca lines of Peru seem to be landing signal for the air chariots of pre-Colombian times. There are several references in Sanskrit texts about the Indian Vimanas carrying kings and dignitaries to pataldesa.Ramayana describes Ravana’s flight from Varunalaya (Borneo) to Rasatala (Peru).


    Prof. D. K. Kanjilal analyses the legend of the Matsya Purana (chapters 129) in his Vimana in Ancient India in the following words:

    “Behind the veil of legend and scientific truth comes out that three flying-cities were made for and were used by the demons. Of these three, one was in a stationary orbit in the sky, another moving in the sky and one was permanently stationed in the ground. These were docked like modern spaceships in the sky at particular time and at fixed latitude/longitudes. Siva’s arrow obviously referred to ablazing missile fired from a flying satellite specially built for the purpose and the brunt spaceship fell in the Indian ocean. Vestiges of onetime prosperous civilization destroyed in battles only flicker through these legends.


    These references sharply point to the use of some kind of aerial flying vehicles known as Vimana apart from mechanical contrivances, armored cars, various types of missiles etc. These references sounding queer and unscientific even in recent past have been approximated to the present-day technology through the innovation of highly sophisticated weapons and of the space-satellites likeMariner, Vostok, Soyuz, Aryabhatta etc. These facts require more than a passing notice.


    The flying vehicles were firstly designated Ratha (vehicle or carriage) in the Rig Veda. Vimanas possessed a very high speed. This aerial vehicle was triangular, large, 3-tier uneven and was piloted by at least three persons (tribandhura). It has three wheels which were probably withdrawn during aerial flight. In one verse the chariot is said to have three columns. It was generally made of anyone of the three kinds of metals, gold, silver or iron but the metal which usually went into its make up according to the Vedic text was gold. It looked beautiful. Long nails or rivets were attached to it. The chariot had three types of fuel. Possessing very fast speed, it moved like a bird in the sky soaring towards the Sun and the Moon and used to come down to the earth with great sound”.

    (source: The Indians And The Amerindians

    By Dr. S. Chakravarti p.141-146).
    In addition to the Vaimanika Shashtra, the Samarangana Sutradhara and the Yuktikalpataru of Bhoja, there are about 150 verses of the Rig Veda, Yajurveda and the Atharvaveda, a lot of literary passages belonging to the Ramayana, the Mahabharata, the Puranas, the Bhagavata and the Raghuvamsa and some references of the darma Abhijnanasakuntalam of Kalidasa, the Abimaraka of Bhasa, the Jatalas.

    The Avadhana Literature and of the Kathasaritsagara and a number of literary works contained either references to graphic aerial flight or to the mechanism of the aerial vehicles used in old ages in India. In the Ramayana both the words “Vimana” and “Ratha” have been used:

    • Kamagam ratham asthaya…nadanadipatim (3. 35. 6-7). He boarded the aerial vehicle with Khara which was decorated with jewels and the faces of demons and it moved with noise resembling the sonorous clouds.
    • You may go to your desired place after enticing Sita and I shall bring her to Lanka by air.. So Ravana and Maricha boarded the aerial vehicle resembling a palace (Vimana) from that hermitage.
    • Then the demons brought the Puspaka aerial vehicle and placed Sita on it by bringing her from the Ashoka forest and she was made to see the battle field with Trijata.
    • This aerial vehicle marked with Swan soared into the sky with loud noise.

    Reference to Flying vehicles as Vimana occur in the Mahabharata in about 41 places of which the air attack of Salva on Krisna‘s capital Dwaraka deserve special notice. The Asura king Salva had an aerial flying machine known as Saubha-pura in which he came to attack Dwaraka.


    He began to shower hails, and missiles from the sky. As Krishna chased him he went near the sea and landed in the high seas. Then he came back again with his flying machine and gave a tough fight to Krishna staying about one Krosa (about 4,000 ft) above the ground level. Krishna at last threw a powerful ground-to-air weapon which hit the plane in the middle and broke it into pieces. The damaged flying machine fell into the seas. This vivid description of the air attack occurs in the Bhagavata also. We also come across the following references to missiles, armaments, sophisticated war-machines and mechanical contrivances as well as to Vimanas in Mahabharata.

    The inscriptions of emperor Asoka are by far the most authentic records in support of the existence of aerial flying vehicles which are mentioned as Vimana. The existence of aerial chariots in whatever form it might be was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C.- 237 B.C. Vatsyana in his Kama Sutra referred to mechanical contrivances in their origin among 64 ancillary Sciences.

    The Arthasastra of Kautilya (3rd century B.C), a treatise mainly dealing with political economy but containing information on kindred scientific topics refers to a class of mechanic known as Saubhika…

    8. Sundara Vimana: Vertical Section

    A discussion regarding the existence of and the use of flying vehicles in ancient India naturally waits for an advanced state of knowledge in cosmogony. A close and careful study of the Vedic literature shows that it was not just a collection of primeval poetry but a varied literature of a powerful and dynamic society where the people had the knowledge of cloud and vapor, of the season and of the monsoon, of the different types of wind, of the expanse of the sky, of the strength of the wind blowing at high speed and so on.

    Three types of cloud have been referred to in the Rig Veda (1.101.4). which also states that smoke and vapor surcharged with water turn into cloud. Formation of vapor through heat and the subsequent formation of cloud has been referred to in the Vedas. Indian meteorological concepts thus date back to the age of the Rig Veda.

    Citations.

    http://trusciencetrutechnolgy.blogspot.in/2013_07_01_archive.html

    http://www.bibliotecapleyades.net/vimanas/esp_vimanas_2a.htm

    Related articles

  • Indra’s Father Dyaus Indra In World Religions

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

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

    That’s about all.

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

    Indra, atop the Airavatha Elephant,Angkorvat.

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

    Hs father was Dayus and other Savasi.

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

    I shall be calling off this bluff in another post.

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

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

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

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

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

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

    It further states,

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

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

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

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

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

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

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

    —Rig Veda, Book 10, Hymn XXIII, P. 4

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

    The 14 Indras .

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

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

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

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

    Citation.

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

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

  • Ramayana Is Gayatri Mantra. Rig Veda,Valmiki ,Agastya

    Ramayana Is Gayatri Mantra. Rig Veda,Valmiki ,Agastya

    Indian Legends is Factual.Allegorical and Philosophical.

    Persons and events narrated in the legends are open for verification , they convey spiritual truth in the form of allegory and they also express complex abstract philosophical thoughts.

    Thus the existence of Rama is proved by astronomical and archaeology.

    Ramayana also expresses the spiritual truth thus.

    Coronation of Lord Rama.Image.jpg Sri Rama Pattabhisheka.

    Ravana represents the qualities of Sattva Rajas and Tamas not in balance.

    While he is the personification for Satva for he is one of the ardent devotees of Shiva, a good ruler, and an affectionate brother, and husband.

    He is an active ruler with military might,enjoyed the Bohemian way of Life by maintaining a huge Harem.

    He was Tamasic when he lusted after another wife.

    Though he had his control over his senses and desires he could not master them is this case.

    So despite his valor ,piety, scholarship, and love of his subjects he was doomed once he gave way to the Tamasic impulse of lust.

    Rama represents  the Satva in ascendance.

    How this conquers  tendencies  the Rajasic and Tamasic  is Ramayana.

    All the characters  represent some tendencies or Gunas and the result one begets in yielding to them.

    At the philosophical level, it personifies in Lord Rama, The Brahman.

    It illustrates how the Brahman when expressing itself, becomes entangled imagines itself ,because of Avidya/Maya,as  Aham(Mine) with worldly pleasures and pain an d in the end wisdom dawns  once t the Guna Viseshas are exhausted.

    Not only this.

    Valimiki states that he has designed the Ramayana after The Gayatri Mantra.

    ‘rAmAyaNadrumaM naumi rAmaraxAnavAN^kuram.h |
    gAyatrIbIjamAmnAyamUlaM moxamahAphalam.h ||
    (nIlakaNTha’s commentary on the
    mantra-rAmAyaNa)

    I bow to the tree of rAmAyaNa that has a new bud called the rAma-raxA-stotra, that which has the the gAyatrI (mantra) as its seed (bIja), that which has its roots in the Vedas, and that yields the great fruit of mokshha!

    kushiilavau tu dharmaGYau raajaputrau yashasvinau |
    bhraatarau svarasampannau dadarsha aashramavaasinau ||
    sa tu medhaavinau dR^ishhTvaa vedeShu pariniShThitau |
    vedopabR^ihmaNaarthaaya taavagraahayata prabhuh ||
    kaavyaM raamaayaNaM kR^itsnaM siitaayaashcharitaM mahat.h|
    paulastya vadhamityeva chakaara charitavrataH||

    (vAlmIki-rAmAyaNa-bAlakANDa 1.4.5-7)

    The princes, the brothers, Kusha and Lava, were knowledgeable about Dharma and were glorious. Their voices were melodious and they lived in the hermitage of (vAlmIki). He (vAlmIki), established in good deeds, observed those two extremely intelligent (princes), skilled in the Vedas, and for the sake of expounding the Vedas, he composed and made them study the poem sampUrNa-rAmAyaNa (the entire rAmAyaNa) (containing) the great story of sItA and the slaying of rAvaNa…

    ata eva rAmAyaNe chaturvimshatisAhasrAyaM chaturvimshatigAyatryaxarANi
    vAlmIkinA saMgR^ihItAni

    For this reason, vAlmIki bases the twenty-four thousand verses of the rAmAyaNa on the twenty-four akshhara’s (syllables) of the gAyatrI mantra (of the Vedas).

    nIlakaNTha quotes from the agastya-saMhitA to further support the fact that the rAmAyaNa story is drawn from the Vedas:

    vedavedaye pare puMsi jAte dasharathAtmaje |
    vedaH prAchetasAdAsIt.h sAxAdrAmAyaNAtmanA |
    tasmAdrAmAyaNaM devi veda eva na saMshayaH ||

    When the Supreme Being, known through the Vedas, was born as the son of dasharatha (rAma), the Veda (manifested itself) through the (mouth) of the sage prAchetasa directly as the rAmAyaNa. Therefore, O devi, the rAmAyaNa is the Veda itself, without a doubt.

    nIlakaNTha is well known as the commentator par excellence of the mahAbhArata. He hailed from what is modern day Kopargaon in the state of Maharashtra but he is said to have settled down in Varanasi, where he wrote his commentary on the ‘bhArata called the “bhAratabhAvapradIpa.” This commentary is also known as the “nIlakaNThI.” This famous commentary on the bhArata is said to have been written towards the end of the 17th century C.E.

    nIlakaNTha compiled a collection of mantras from the R^ig Veda that correspond to the story of rAma. This collection is called the “mantra- rAmAyaNa.” I will present a few of these mantras from the R^ig Veda, with notes from nIlakaNTha’s commentary, “mantra-rahasya-prakAshikA.”

    The rAmAyaNa can be told in as many as 24,000 verses as in the vAlmIki rAmAyaNa or in just one verse as in the eka-shlokI-rAmAyaNa which captures all the main events of the epic such as rAma’s exile to the forest, killing of the golden deer, the kidnapping of sItA, the death of jaTAyu, the meeting with sugrIva and the punishment of vAlI, the crossing of the oceana and burning of laN^kA by HanumAn, and finally the slaying of rAvaNa and kuMbhakarNa:

    Adau rAmatapovanAdigamanaM hatvA mR^iga-kAJNchanam.h
    vaidehIharaNaM jaTAyumaraNaM sugrIva-saMbhAshhaNam.h |
    vAli-dushhTa-nigrahaNam samudrataraNaM laN^kAdAhanam.h
    pashchAt.h rAvaNa-kuMbhakarNa-hananaM etaddhi rAmAyaNam.h ||

    The mantra-rAmAyaNa itself has more than 150 Riks. But I will present a few of them summarizing the immortal story of rAma.

    First, there arises the question: does the name “rAma” occur in the veda and in what context?

    R^ig Veda 10.93.14 (maNDala 10, sUkta 93, Rik 14) says:

    pra tadduHshIme pR^ithavAne vene pra rAme vochamasure maghavatsu |
    ye yuktvAya pa.ncha shatAsmayu pathA vishrAvyeshhAm.h ||

    In yajnas of wealthy kings such as duHshIma, pR^ithavAna, vena, and the powerful rAma, I utter hymns to the gods who travel by 500 chariots drawn by horses in the world of the gods, and who are fond of us (humans).’

    The Gayatri Ramayana.


    Valmiki Ramayana contains 24000 slokas divided into 7 Kandas, namely, Balakanda, Ayodhya Kanda, Aranya Kanda, Kishkindha kanda, Sundara kanda,  Yuddha kanda  and Uttara Kanda.  The first letter of the first sloka in each group of 1000 slokas is taken from the Gayatri Mahamantra (given below) in the same sequence namely, त, स, वि, तु, व  etc.,

    तत्सवितुर्वरॆण्यं
    भर्गो देवस्य धीमहि
    धियॊ यॊ नः प्रचोदयात्

    The collection of these slokas constitutes the Gayatri Ramayana.

    Each sloka is identified below by the
    Kanda (1 for Balakanda, 2 forAyodhya Kanda etc),
    chapter number within the Kanda,
    and serial number of the sloka within the chapter:

    1. तपस्स्वाध्यायनिरतं तपस्वी वाग्विदां वरम्।

    नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥  (१.१.१)

    Sage Valmiki, ever engaged in austerities and reading of scriptures, asked Narada, foremost among Munis and a Master in the art of word craft (speech).

    [Note: Valmiki’s questions are expressed in the following slokas:

    कोन्वस्मिन् सांप्रतं लोके गुणवान् कश्च वीर्यवान्।

    धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ॥   (१.१.२)

    चारित्रेण च को युक्तः सर्वभूतेषु को हितः ।

    विद्वान् कः कस्समर्थश्च कश्चैकप्रियदर्शनः॥(१.१.३)

    आत्मवान् को जितक्रोधः द्युतिमान् कोऽनसूयकः।

    कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥(१.१.४)

    एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे।

    महर्षे त्वं समर्थोऽसि ज्ञातुमेवं विधं नरं ॥(१.१.५)

    O Naradamuni, Is there any man on this earth now who has all sterling qualities, who is valiant, who knows what is dharma, who acknowledges with gratitude whatever help is rendered to him, who always speaks the truth, who is firm on his commitments, whose conduct is unblemished, who thinks of the welfare of all beings, who is wise and competent, who has a pleasing appearance, who is rooted in his Atma, who has conquered anger, who gives out light, who is not envious and whom even the devas fear when he is afire with anger in a war?  I want to hear about him from you. I am keenly interested in this. You must be knowing someone with all these attributes.]

     

    1. स हत्वा राक्षसान्सर्वान् यज्ञघ्नान् रघुनन्दनः।

    ऋषिभिः पूजितस्सम्यक् यथेन्द्रो विजयी पुरा ॥ (१.३०.२३)

    Having killed the demons obstructing the sacrifice, Sri Ram was felicitated by the sages as Indra was felicitated long ago on his victory (over the asuras)

    [Note: The context here is Rama’s protecting the sacrifice being performed by sage Viswamitra from the depredations ofrakshasas like Maricha]

    1. विश्वामित्रस्तु धर्मात्मा श्रुत्वा जनकभाषितम् ।

    वत्स राम धनुः पश्य इति राघवमब्रवीत्  ॥ (१.६७.१२)

    Hearing Janaka’s words, the righteous Viswamitra said to  Sri Ram  “O my boy Rama, take a look at this bow”

    [Note: The context is the condition laid down by Janaka for the hand of Sita. The aspiring suitors had to lift the bow of Shiva, bend it and string it.  Sri Ram effortlessly lifted it and, in a swift lightning movement, broke it into two pieces in the act of stringing it]

    1. तुष्टावास्य तदा वंशं प्रविश्य च विशांपतेः।

    शयनीयं नरेन्द्रस्य तदासाद्य व्यतिष्ठत ॥  (२.१५.२०)

    Then Sumantra approached Rama’s abode and standing at the entrance of Rama’s bedroom praised Rama and his forebears in the dynasty.

    [Note: The context is Kaikeyi’s insistence on sending Rama into the forests for fourteen years in exchange for one of the boons granted to her by Dasaratha earlier.  Dasaratha was heart-broken at the prospect of separation from his son for such a long time.  How could he convey this news to Rama?  He sends Sumantra to bring Rama to him.]

    1. वनवासं हि संख्याय वासांस्याभरणानि च।

    भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ ॥ (२.४०.१५)

    Dasaratha gave Sita, who was following her husband (into the forest), enough clothes and ornaments reckoning the number of days to be spent in the forest,

    [Note: The context is impending departure of Rama, Sita and Lakshmana into the forests]

    1. राजा सत्यं च धर्मं च राजा कुलवतां कुलम्।

    राजा माता पिता चैव राजा हितकरो नृणाम् ॥  (2.67.34)

    It is the king who the is upholder of Truth and Dharma, it is he who protects those of good genealogy (kula) and he is the father, mother and well-wisher of his subjects.

    [Note: The above words are those of Markandeya and other hermits as well as ministers of Dasaratha who request Vasishtha to appoint one of Dasarath’s sons as the King since Rama has gone on vanavasa  and Dasaratha is dead unable to bear the separation of Rama ]

    1. निरीक्ष्य स मुहूर्तं तु ददर्श भरतो गुरुम् ।

    उटजे राममासीनं जटामण्डलधारिणम् ॥२.९९.२५)

    Bharata (after sighting the hermitage of Rama), spent a few minutes looking at it and then saw Rama , his Guru, sitting inside with his matted locks.

    [Note: The context is Bharata visiting Rama at Chitrakuta with a view to persuading him to return to Ayodhya]

    1. यदि बुद्धिः कृता द्रष्टुं अगस्त्यं तं महामुनिम्।

    अद्यैव गमने बुद्धिं रोचयस्व महायशाः ॥  (३.११.४४)

    Sutikshna Rishi (in whose hermitage Rama was staying) said to  Rama “O Rama of great fame, if you intend visiting Agastya, the great sage,  then make up your mind to go there today itself”.

    [Note: The context is when Rama spent time at the hermitage of Sutikhsna after Bharata’s visit]

    1. भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो।

    मृगरूपमिदं व्यक्तं विस्मयं जनयिष्यति  (३.४३.१७)

    Sita  says to Rama “ This deer (of golden colour) will be an object of wonder for Aryaputra Bharata, my in-laws and for myself”

    [Note: The context is Sita’s fascination for the deer of golden hue which was the guise put on by Maricha by his magical powers to lure Rama away from Sita]

    1. गच्छ शीघ्रमितो राम सुग्रीवं तं महाबलम्।

    वयस्यं तं कुरु क्षिप्रमितो गत्वाद्य राघव ॥  (३.७२.१७)

    Kabandha to Rama ( after he was freed from his curse and regained his original form): “ O Rama ! Leave this place without delay and go to the powerful Sugreeva.  Make friends with him quickly after going there today itself.“

    1. देशकालौ प्रतीक्षस्व क्षममाणः प्रियाप्रिये।

    सुखदुःखसहः काले  सुग्रीववशगो भव ॥  (४.२२.२०)

    Vali’s words, on his death bed, to Angada  “ Wait for the appropriate place and time,  taking with equanimity both likes and dislikes and pleasure and pain which occur over a period of time and put yourself under the control of Sugriva “

    1. वन्द्यास्ते तु तपस्सिद्धास्तपसा वीतकल्मषाः

    प्रष्टव्याश्चापि सीतायाः प्रवृत्तिं विनयान्वितैः  ॥ (४.४३.३४)

    Sugriva’s instructions to the Vanaras regarding the rishis they would meet during their search for Sita: “Those Rishis,  who by their austerities,  have attained the highest goal of life and have been purified by their tapas, are to be revered and respected.  You should enquire of them about Sita and her present situation with modesty and humility.”

    1. स निर्जित्य पुरीं श्रेष्ठां लङ्कां तां कामरूपिणीम्।

    विक्रमेण महातेजाः हनूमान्मारुतात्मजः ॥ (५.४.१)

    Having conquered  by his valour the guarding deity ofLankapuri,   who was capable of taking any form she desired, Hanuman, son of Vayu and very powerful (scaled the ramparts of Lanka)

    1. धन्या देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः ।

    मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥ (५.२६.४१)

    This sloka is from the soliloquy of Sita kept in captivity by Ravana in Ashokavanika: “ Devas, Gandharvas, Siddhas andRishis whosoever see my Lord Rama, who has eyes beautiful as lotus petals, will have their lives fulfilled.”

    1. मंगलाभिमुखी तस्य सा तदासीन्महाकपेः।

    उपतस्थे विशालाक्षी प्रयता हव्यवाहनम् ॥ (५.५३.२६)

    The wide-eyed (Sita), with the intention of blessing Hanuman and preventing any hurt to him,  prayed to the Fire God with a pure heart.

    [Note: The context is the episode of Hanuman’s tail being wrapped in clothes, soaked in oil and set on fire by therakshasas. But the God of Fire (Agni) did not hurt Hanuman as the latter’s father Vayu was the former’s friend]

    1. हितं महार्थं मृदु हेतुसंहितं व्यतीतकालायतिसंप्रतिक्षमम्।

    निशम्य तद्वाक्यमुपस्थितज्वरः प्रसङ्गवानुत्तरमेतदब्रवीत् ॥ (६.१०.२७)

    Hearing (the Advice of Vibhishana) which was well-meaning, having a superior purpose, mild, reasoned, relevant equally in the past, the present and the future, Ravana was infuriated and being passionately attached gave the following reply.

    [Note: The context is Vibhishana’s advising Ravana not to buy the enmity of Rama and honourably return Sita to him. Ravana could not digest this advice]

    1. धर्मात्मा रक्षसां श्रेष्ठः संप्राप्तोऽयं विभीषणः ।

    लङ्कैश्वर्यं ध्रुवं श्रीमानयं प्राप्नोत्यकण्टकम् ॥ (६.४१.६८)

    This Vibhishana, the embodiment of dharma and foremost amongrakshasas has arrived (to surrender himself to Rama) and he will surely inherit the whole of the riches of Lanka free of all enemies.

    [Note: These are the words of Vali’s son Angada addressed to Ravana.  Angada had come to Ravana’s court as the emissary of Rama]

    1. यो वज्रपाताशनिसन्निपातान्न चुक्षुभे नापि चचाल राजा।

    स रामबाणाभिहतो भृशार्तश्चचाल चापं च मुमोच वीरः ॥  (६.५९.१४०)

    The valiant Ravana, struck by the vajrayudha of Indra or by thunder-bolt, was never agitated or moved but struck by the arrows of Rama he became extremely hurt, and the bow slipped from his hand.

    [Note: The context is the first day’s fight between Rama and Ravana}

    1. यस्य विक्रममासाद्य राक्षसा निधनं गताः।

    तं मन्ये राघवं वीरं नारायणमनामयम् ।  (6.72.11)

     

    “On the strength of whose valour many rakshasas lost their lives that valiant Rama, I think, is the eternal Narayana Himself.”

    [Note: These are the musings of Ravana when many of his commanders and his brother Kumbhakarna were put to death by Rama and Lakshmana]

    1. न ते ददर्शिरे रामं दहन्तमरिवाहिनीम्।

    मोहिताः परमास्त्रेण गान्धर्वेण महात्मना ॥६.९४.२६॥

    The large-hearted  Rama was scorching to death the army of the enemy but the rakshasas could not see him, deluded as they were by the  Gandharvastra (shot from the bow of Rama)

     

    1. प्रणम्य देवताभ्यश्च ब्राह्मणेभ्यश्च मैथिली ।

    बद्धांजलिपुटाचेदमुवाचाग्निसमीपतः ॥  (६.११९.२३)

    Offering her salutations to the devas and the brahmanas  Sita, with folded hands went near Agni and spoke thus

    [Note: As commanded by Rama Sita steps into fire to prove her chastity and prays to Agni thus:

                 यथा मे हृदयं नित्यं नापसर्पति राघवात् ।

                 तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

                

                  यथा मां शुद्धचारित्रां दुष्टां जानाति राघवः।

                  तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

                

    Just as my heart never moves away from Rama, so Agni the witness for all the world protect me from all sides.

    I am pure and chaste but Rama thinks I am polluted; so Agni the witness for all the world protect me from all sides.]

    1. चलनात्पर्वतेन्द्रस्य गणा देवाश्च कंपिताः।

        चचाल पार्वती चापि तदाश्लिष्टा महेश्वरम् ॥  (७.१६.२६)

    When the mountain was shaking, the ganas and devas were tossed about.  Parvati also felt the tremor and embraced her consort Maheshwara (Siva)

    [Note:  The context is when Ravana tried to uproot the Kailasa Mountain, the abode of Siva, when his Pushpaka was not allowed to fly over it by Nandi]

    1. दाराः पुत्राः पुरं राष्ट्रं भोगाच्छादनभोजनम्।

        सर्वमेवाविभक्तं नौ भविष्यति हरीश्वर ॥ (७.३४.४१)

    O Chief of Vanaras,  henceforth wives, sons, city, country, objects of enjoyment, clothes and food would be undivided between us, that is, we will partake of them as common assets.

    [Note: Ravana was overcome by Vali’s superior strength.  Discretion being the better part of valour, Ravana concluded a treaty of friendship with Vali.  The above are words of Ravana to Vali]    

    1. यामेव रात्रिं शत्रुघ्नः पर्णशालां समाविशत्।

        तामेव रात्रिं सीतापि प्रसूता दारकद्वयम् ॥(७.६६.१)

    The night during which  satrughna entered the hermitage of Valmiki, the same night Sita was delivered of twin male children.

    1. इदं रामायणं कृत्स्नं गयत्रीबीजसंयुतम् ।

        त्रिसन्ध्यं यः पठेन्नित्यं सर्वपापैः प्रमुच्यते ॥

    Those who recite this, the whole of the story of Rama, composed of the bijaksharas (seed letters) of Gayatri Mantra, in the morning, midday and evening sandhyas, will be rid of all his evil deeds.

    Citation.

    http://prramamurthy1931.blogspot.in/2011/08/gayatri-ramayanam.html

    http://www.advaita-vedanta.org/articles/rig_vedic_ramayana/rig_vedic_ramayana-1.htm

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  • Rig Yajur Atharva Vedas Hymns Explain Electricity.Text

    Rig Yajur Atharva Vedas Hymns Explain Electricity.Text

    I have written about the ancient Indian Texts talking on Electricity.

    Also how the first two lines of the Purusha Suktha has been used, with the help of Magnets to Produce Electricity.

    The Hindu Texts, the Vedas, Rig ,Atharva speak about the nature of electricity.

    More texts form other ancient sources speak of Airplanes,Gravity propelled Machines, Anti Matter.

    Here I am quoting the relevant texts on electricity.

    ‘

    Chapter 1: Hymn VII
    Verse 2: Nav Yo Navati Puro bibhed bahvotjasaa
    Ahi Cha vritrahaavadheet

    Translation : Electricity , which breaks, by the energy of its arms the 99 cities, destroys the cloud, which covers the rays of the sun, the source of all energy and power.

    Verse 3: Sa na Indrah Shivah sakhashwavad gomadvavama
    Urudhaarev dohate

    Translation : That very electric power may be our peaceful friend, providing us with the horse-power to drive our machines, light to light up our houses, and power to produce grains in the fields. Let it bring on prosperity and well-being for us by flowing into numerous currents.

    Verse 4: Indra Kratuvidang sutang somang harya purushtut
    Piba vrishaswa taatripim

    Let electricity, so highly spoken of by many learned people, help extract the essence of medicines, thus produced by those, who are well-versed in manufacturing things. Let it keep safe and shower, on us the rain, satisfying all.

    Chapter 3 :Hymn XXXI

    Verse 1: Taa Vajrinam Mandinam Stomyam mad indram rathe vahato haryataa haree
    Purunyasmay savanaani haryata indraaya somaa harayo dadhanwire

    Translation : Those two speedily moving forces of attraction and repulsion propel the electric current, powerful like the thunderbolt, pleasant and praiseworthy, in this pleasant plane or car. Manifold are the generating powers for the refulgent electricity borne by speedy moving Somas – various kinds of liquid fuels.

    Verse 2: Arang Kaamaay Haryo dadhanwire sthiraay hinvanharayo Haree tura
    Arvadbhiyor Haribhijorshameeyate so asya kaamam harivantamaanashe

    Translation : The above mentioned speedy forces of two kinds set in motion strong currents, capable of maintaining steady progress in the attainment of one’s objective in plenty. Whatever complex is attained by these fast moving horsepowers, is enough to achieve the beautiful objective of his, the manufacturer.

    Chapter 2: Hymn XV

    Verse 2: Adha te vishwamanu haasadishtaya aapo nimneva savanaa havishmatah
    Yatparvate na samasheeta haryata indrasya vajrah shnathita hiranyayah

    Translation : Just as all productive works of the manufacturer depend upon waters flowing down with speed, so do all the desired objects of him depend upon you (Electricity), as its powerful striking force cannot be obstructed by any cloud, or mountain in the way. It smashes all impediments, with its radiant energy.

    Verse 3: Asmay Bheemaaya namasaa samadhwara usho na shubhra aa bharaa paneeyase
    Yasya dhaam shravase naamendriyam jyotirkaari harito naayase

    Translation : O well-versed engineer make use of this terrible electric power fit to be utilized for useful purposes by controlling it, for non-violent, brilliant light like the dawn. It has the potentiality to help hearing, control energy and spread light in all quarters.

     

    Chapter 2: Hymn XV

    Verse 6: Twam tamindra parvatam mahaamurum vajrena vajrinparvshashchakartitha
    Avaasrijo nivritaah satarvaa apah satraa vishwam dadhishe kevalam sahah

    Translation : Just as the thundering electricity reduces the vast cloud to nothing by its thunderbolt, so do you, O King, equipped with piercing weapons like the thunderbolt, smash into pieces the vast armies of the enemy, consisting of various units, by your striking power like the thunderbolt. Just as the waters of the cloud released by the electricity, fall down and flow over the earth, similarly the well-equipped armies of the enemy; being subdued by the might of the king are duly regulated by him. Truly do you alone, O King, hold all the power to subdue the foes.

    Verse 5: Indra Idhyorah sacha sangmishal aa vachoyuja
    Indro vajri Hiranyah

    Translation : Electricity is well mixed up with Prana and Apana, the 2 horsepowers, yoked to power of speech. Electric power has the striking power of a deadly weapon and is full of brilliance.

    Verse 1: Pra te mahe vidathe shansisham hari pra te vanve vanusho haryatam madam
    Dhritam na yo haribhishcharu sechat aa tva vishantu harivparsang girah

    Translation : O electricity, I fully praise thy two forces of protection and destruction in this great universe, which is a great sacrificial place or battlefield of life. I highly cherish your beautiful exhilaration, destroying the evil forces of the enemy. You shower various forms of fortunes through your blessing powers of speedy action, like waters from the clouds. Let all praises find their abode in you of charming splendor.

    Verse 3: So asya vajro harito ya aayso harinirkaamo harira gabhastyoh
    Dhumni sushipro harimanyusayaka indre ni roopa harita mimikshire

    Translation : Here is the blue-green colored thunderbolt of iron of the king. There is also the beautiful horse of iron of high speed. Here is also the horsepower of the rays of electricity. There is also the shining arrow, capable of destroying the pride of the enemy and having a very high speed. In short many kinds of weapons have been made through electric power for the king.

    Verse 4: Divi na keturadhi dhaayi haryato vivayachadvajro harito na ranghaya
    Tudadahi harishipro ya aayasah sahastrashokaa abhavadharibharah

    Translation : Like a radiant spot, it is well placed in the heavens, then with a high speed, the terribly destructive missile, made of iron, possessing speed of electric power, crushing the serpent natured enemy, becomes lit up with thousands of lights and loaded with destructive ray of various kinds.

    Chapter 3: Hymn:XXI

    Verse 7: Yudha yudhmup ghedeshi dhrishnuya pura puram samidam hansyojasa
    Namya yadindra sakhya paraavati nibrahyo namuchi naam maayinam

    Translation : O mighty King, you can easily get at the striking power of the enemy by your overwhelming striking force. Being well-entrenched in your sheltered place of defense, you can thoroughly break the defenses of the enemy to smithereens. Completely crush the deceitful enemy, unfit to be left alive, through your faithful ally, although stationed at a distance.

    Verse 8: Tvam karnyajmut parnayam vadhistejisthayaatithigvasya vartani
    Tvam shata vaddagridasyaabhintpuronaanudah parishuta rijishvana

    Translation : O mighty electricity, you kill the violent enemy, equipped with speedy means of communication like cars or airships, a hindrance in the way of people who are worthy of respect, cows or land by your consuming and splendorous power. You shatter the 100 forts of the adversary who obstructs your communications or breaks your regulations and does not pay tribute to you established by straightforward negotiations.

    Verse 9: Tvametam janrajyo dwidarshaabandhuna sushrvasopajagmushah
    Pashisht sahastra navati nava shruto ni chakrena rathya dushpadavrinak

    Translation : O electricity, you can by your circular motion like the wheel of a chariot, which is too powerful to be checked, well keep under control all these 20 basic elements, 6099 organic and inorganic bodies, by a single transmitter of high quality, with no other force to help it.

    Verse 10: Tvamaavitha sushravasam tavotibhistava traambhirindra tuvrayaanam
    Tvamasmay kutsamatithigvamaayum mahe raagye yoone arndhanaayah

    Translation : O electricity, you keep in safety this good listening set, by your means of safety and protect the commander, with speedy mobile forces by your strong means of defense. You control the sharp weapons, equipped with the striking power of limitless time and speed for this great, youthful king.

    Chapter 4: Hymn XXXVII

    Verse 4: Tvam nibhinirmano devavitao bhooreeni vritraa haryashava hansi
    Tvam ni dasyum chumuri dhuni chasvaapyo dabhitaye suhantu

    Translation : O electrical currents of high voltage, safely carried by electric wires, you kill many enemies in the war, waged by learned persons or through the help of natural forces. To keep all the evil forces under control, you, being well-equipped with good means of destruction completely lay down to lasting sleep (death) the evil forces that rob and harass the general public.

    The atomic energy fissions the ninety-nine elements, covering its path by the bombardments of neutrons without let or hindrance. Desirous of stalking the head, ie. The chief part of the swift power, hidden in the mass of molecular adjustments of the elements, this atomic energy approaches it in the very act of fissioning it by the above-noted bombardment. Herein, verily the scientists know the similar hidden striking force of the rays of the sun working in the orbit of the moon.” (Atharva-veda 20.41.1-3).

    Rig Veda.

    Rig Veda 1.119.10
    “With the help of bipolar forces (Asvins), you should employ telegraphic apparatus made of good conductor of electricity. It is necessary for efficient military operations but should be used with caution.”

    Yajur Veda On Electricity.

    Through astronomy, geography, and geology, go thou to all the different countries of the world under the sun. Mayest thou attain through good preaching to statesmanship and artisanship, through medical science obtain knowledge of all medicinal plants, through hydrostatics learn the different uses of water, through electricity understand the working of ever lustrous lightening. Carry out my instructions willingly.” (Yajur-veda 6.21).

    ” O royal skilled engineer, construct sea-boats, propelled on water by our experts, and airplanes, moving and flying upward, after the clouds that reside in the mid-region, that fly as the boats move on the sea, that fly high over and below the watery clouds. Be thou, thereby, prosperous in this world created by the Omnipresent God, and flier in both air and lightning.”  (Yajur-veda 10.19).

    http://booksfact.com/vedas/atharva-veda/electrical-energy-usage-in-atharva-veda.html

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  • Poompuhar Find Sets Tamil,Hinduism By Atleast 20000 Years

    Recently I wrote an article stating that 11000 Years Old Tamil Port Poompuhar confirms Manu Migration.

    Reaction to this post has been amazing and I have been asked to elaborate further as this is a very serious issue concerning the Dates of Tamil and Sanatana Dharma.

    Poompuhar remains underwater.jpg.
    Poompuhar remains underwater.

    I am normally regarded as being Parochial to Hinduism Sanatana Dharma and called as one who is against Tamil.

    I am neither,I simply produce evidence as they are.

    The Tamil sites who have been calling me names have now been sending mails to me requesting to publish more articles on the antiquity of Tamil!

    This after my recent articles on Tamil and Sanskrit.

    Well I shall continue to write facts as they are available, relying more on Indian Literature ,Epigraphy, Linguistics rather than some big fancy Names of self-styled Indologists.

    Now on the find of the material being dated 11000 Years  sets the Tamil History and the Sanatana Dharma back at least by 20,000 years.https://youtu.be/Vi6IJbZe2YE

    But the Tamil Sangams are dated at

    “that the first two of which were held in cities since “taken by the sea”, and the third of which was held during the 5th century BC in the present-day city of Madurai.'(wiki).

    Silappadikaram  has been dated to likely belong to the beginning of Common era.

    The incidence of Kovalan Madhavi and Kannagi took place in the same period as the poet who wrote the Tamil Epic was the brother of the Chera King Cheran Senguttuvan.

    However the recent finding placed these dates to 11000 years back!

    So it is logical to arrive at the conclusion that the Silappadikaram Town was in existence around 11000 CE and for a rich language as Tamil to develop, from a dialect, colloquial form and then to literary ,it requires  minimum  5000 Years.

    And Tamil quotes Ithihasas ,Ramayana and Mahabharata and the Vedas.

    That should place these Ithihasas earlier .

    Hence based on this evidence available now, Tamil should be at least 16000 years old and the Sanskrit Puranas earlier.

    Please read my Post Million Year Old Tamil quotes Vedas and they quote Tamil.

    But we are assigning Tamil Sangam at 500 BC and Rig veda at 5000 BC!

    Sundaland Image.bmp
    Sundaland.

    The date of Poompuhar artifact was arrived at and verified by  Glenn Milne Sea Level changes.

    The place is called Poompuhar. It lies on southeast India’s Coromandel coast facing the Bay of Bengal between modern Tamil Nadu and Sri Lanka. Its immediate offshore area has been the subject of marine archaeological investigations by India’s National Institute of Oceanography since the 1980’s — and numerous non-controversial finds of man-made structures dated between the third century AD and the third century BC have been made in the “inter-tidal zone” close to shore at depths down to 6 feet (approximately 2 metres).

    These finds of structures in shallow water (some so shallow that they are exposed at low tide) have been quite widely written-up in the archaeological literature. But for some reason other discoveries that the NIO has made in deeper water off Poompuhar have attracted no attention at all. Most notably these other discoveries include a second completely separate group of structures fully three miles from the Poompuhar shore in water that is more than 70 feet (23 metres) deep. The lack of interest is surprising because to anyone with even minimal knowledge of post-glacial sea-level rise their depth of submergence is – or should be – highly anomalous. Indeed according to Glenn Milne’s sea-level data the land on which these structures were built last stood above water at the end of the Ice Age more than 11,000 years ago.

    Is it a coincidence that there are ancient Tamil flood myths that speak of a great kingdom that once existed in this area called Kumari Kandam that was swallowed up by the sea? Amazingly the myths put a date of 11,600 years ago on these events — the same timeframe given by Plato for the end of Atlantis in another ocean.

    Like the cities in the Gulf of Cambay the underwater structures three miles offshore of Poompuhar were first identified by an instrument called sidescan sonar that profiles the seabed. One structure in particular was singled out for investigation and was explored by divers from India’s National Institute of Oceanography in 1991 and 1993. Although they were not at that time aware of the implications of its depth of submergence — i.e. that it is at least 11,500 years old — the 1991 study confirms that it is man-made and describes it as:

    a horse-shoe-shaped object, its height being one to two metres. A few stone blocks were found in the one-metre wide arm. The distance between the two arms in 20 metres. Whether the object is a shrine or some other man-made structure now at 23 metres [70 feet] depth remains to be examined in the next field season.

    The 1993 study refines the measurements:

    The structure of U-shape was located at a water depth of 23 metres which is about 5 kilometres off shore. The total peripheral length of the object is 85 metres while the distance between the two arms is 13 metres and the maximum height is 2 metres Divers observed growth of thick marine organism on the structure, but in some sections a few courses of masonry were noted.

    Graham Hancock is an advocate of this theory and I subscribe to this as this has more science to back it up.

    The Glenn Milne Theory of Sea Level Change places a landmass Sundaland.

    Sundaland was a cluster of islands in South consisted of Malay peninsula, Java, Sumatra, Borneo and other surrounding areas.

    The recent developments in sea level research done by Glenn Milne and Graham Hancock have shown that these islands were not islands but were connected as a huge land mass some 22,000 years ago.

    ‘The sea level was lower than now by approximately 150 meters thereby offering a good expanse of land for mankind to thrive. This region is a centre of attraction for researchers because this is the “closest area” for early man from east Africa who moved out eastward around one lakh years ago…

    Exposed Land Mass of Sundaland.image.png
    Exposed Land Mass of Sundaland

    The light shades around the continents show the extent of exposed landmass at an earlier time when sea level was low due to Ice Age. The red circle shows the ‘Sundaland’ which now looks fractured into islands. The migration of man as revealed in genetic studies show that mankind stayed on for thousands of years  somewhere in the Indian Ocean. Currently Indian Ocean, south off India shows no sign of landmass. But with the discovery of Sundaland, there is increased interest in finding out whether it offered habitation for early man.

    How this Landmass was destroyed,By A Volcano.

    A New study provides “incontrovertible evidence” that the volcanic super-eruption of Toba on the island of Sumatra about 73,000 years ago deforested much of central India, some 3,000 miles from the epicenter, researchers report.a The volcano ejected an estimated 800 cubic kilometers of ash into the atmosphere, leaving a crater (now the world’s largest volcanic lake) that is 100 kilometers long and 35 kilometers wide. Ash from the event has been found in India, the Indian Ocean, the Bay of Bengal and the South China Sea.

    Citations.

    http://www.sciencedaily.com/releases/2009/11/091123142739.htm

    http://jayasreesaranathan.blogspot.in/2011/11/sundaland-was-location-of-tripura.html

    http://www.grahamhancock.com/archive/underworld/underworld1.php?p=4

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