Ramanisblog

Tag: South India

  • Know Veda Mantras For Election Ancient Tamil Election

    Know Veda Mantras For Election Ancient Tamil Election

    Yet another proof that Tamil and Sanatana Dharma walked hand in hand, nailing the canard perpetrated by the Aryan Invasion Theorists and followed by the Dravidian Parties.

     

    The Kings of Tamil Nadu were democratic and  conducted elections regularly at the Village level.

     

    Paranthaka Chola Inscription in Tamil,Uthiramerur.jpg
    Paranthaka Chola Inscription in Tamil,Uthiramerur

     

    This was organized systematically  with Qualification for the Candidates, election observers.

     

    This dates at least 1000 years ago!

     

    I shall be posting about this in detail in a separate article.

     

    Here we shall see how  learning the Vedas and at least well versed with one of the commentaries  of the Vedas, apart from other qualifications.

     

    This is evident from the  Inscriptions of the Chola Kings in Uthiramerur,Tamil Nadu.

     

    ”

    • Uttaramerur Inscriptions of Parantaka Chola I (முதலாம் பராந்தகன் )
    • Location: Uttaramerur, Kanchipuram Taluk, Kanchipuram District, Tamil Nadu, India
    • Chola Emperor: Parantaka Chola I (முதலாம் பராந்தகன்) (907 – 956 AD.)
    • Regnal Years: 12th Regnal year (919 AD) inscription 12 lines and 14th Regnal Year (921 AD) inscription 18 lines
    • Inscription Language: Tamil
    • Inscription Script: Tamil Grantha of 10th century
    Uttaramerur, an ancient Chola village once known as Chaturvedimangalam, is located about 85 km from Chennai.  This village, developed on the canons of the agama texts, has the village general assembly aka. mahasabha mandapa at the centre. The three temples well known for its architecture,  sculptures and epigraphy i.e, 1. Kailasanatha Temple dedicated to Lord Shiva, 2. Sundara Varadaraja Perumal Temple dedicated to Lord Vishnu and 3. the Balasubramanya temple dedicated to Lord Subramanya,  are oriented with reference to the mandapa. ..
    Resolution of the Assembly and the Settlement
    The village general assembly of the Uttaramerur Chaturvedimangalam met in the general assembly hall of the village, where it deliberated the resolution:
    The village general assembly of the Uttaramerur Chaturvedimangalam was convening the committee as directed in royal order and was resolved and settled as per the terms given in the royal letter. Accordingly it was resolved to choose the member  for the ‘Annual Committee,’ (ஸம்வத்ஸர வாரியம்) ‘Garden Committee,’ (தோட்ட வாரியம்) and the ‘Water bodies Committee’ (ஏரிவாரியம்) commencing from this year. (உத்திரமேருச்சதுர்வேதிமங்கலத்து சபையோம் இவ்வாண்டுமுதல் எங்களூர் ஸ்ரீமுகப்படி ஆஞையினால் தத்தனூர் மூவேந்த வேளான் இருந்து வாரியமாக ஆட்டொருக்காலும் ஸம்வத்ஸர வாரியமும் தோட்ட வாரியமும் ஏரிவாரியமும் இடுவதற்கு வ்யவஸ்தை செய்த பரிசாவது..)
    Village ward or Kudumbu’ (குடும்பு) 
    According to the inscriptions, each village was divided into wards or Kudumbu’ (குடும்பு), and each ward or Kudumbu’ (குடும்பு) could send one representative to the general assembly.
    There shall be thirty wards in Uttaramerur Chaturvedimangalam; (முப்பதா முப்பது குடும்பிலும் )
     ..
    Those who wanted to contest:
    1. Must own more than a quarter veli (One Veļi = 6.17 acre 6.17 ஏக்கர் ஒரு வேலி Tamil Wikipedia) tax-paying land (காணிலத்துக்கு மேல் இறை நிலமுடையான் );
    2. Must own a house built on a legally-owned site (தன் மனையிலே அகம் மெடுத்துக் கொண்டிருப்பானை );
    3.  Must be above 35 years of age and below 70 years (எழுபது பிராயத்தின் கீழ் முப்பத்தைந்து பிராயத்தின் மேற்ப்பட்டார் );
    4. Must have knowledge of ‘Mantrabrahmana’ (Mantra Text) as well as experience in teaching the same to others (மந்த்ர பிராமணம் வல்லான் ஒதுவித்தறிவானைக் );
    5. Can own only one – eighth (1 / 8) veli of land and must have learned one Veda and one of the four Bhashyas and experienced in explaining them to others, then he shall be eligible  to contest i.e, voters write his name on the pot-ticket (ballot) to be cast into the pot (ballot pot) (அரக்கா நிலமே யுடையனாயிலும் ஒரு வேதம் வல்லனாய் நாலு பாஷ்யத்திலும்  ஒரு பாஷ்யம் வக காணித்தறிவான அவனையுங் குட வோலை எழுதிப் புக இடுவதாகவும்);
    6. Must be among those possessing qualifications such as expertise in business and are known for their virtues (அவர்களிலும் கார்யத்தில் நிபுணராய் ஆகாரமு டையாரானாரை யேய் கொள்வதாகவும்);
    7. Must be among those who possess honest earnings and pure mind; (அர்த்த சௌசமும் ஆன்ம சௌசமும் உடையாராய்);”
    Citation.
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  • Krishna Attended Tamil Sangam Daughter in Madurai

    Krishna Attended Tamil Sangam Daughter in Madurai

    This is  a part of a series of articles on how the Sanatna Dharma and Tamil Dravida was intertwined.

     

    Rama’s ancestor Vaivaswatha Manu migrated from Dravida to Ayodhya after a Tsunami.

     

    Krishna as a Toddler.jpgLord Krishna attended Tamil Poet summit.jpg
    Toddler Krishna

     

    Shiva and his son Ganesha  migrated through the Middle east to Arctic, after establishing their lineage, clan in the present Europe,Africa, and the successors reentered Bharata varsha from the Arctic through Russia ,Iran .

     

    Valmiki is considered as a Siddha and wrote a literary work Vanmikar Pathinaaru,Valmiki’s Sixteen, which deals with Philosophy and Practical Life.

     

    Krishna married a Pandya Princess and had a Daughter through her.

     

    Arjuna married a Pandyan Princess and had a son, Babruvahana.

     

    Sahadeva traveled in the South.

     

    Tamil Chera King,Perunchotru Udiyan Cheralathan fed both the Pandava and Kaurava Armies during the Mahabharata Battle and performed Tharpana in Tamil Nadu, (Rites for Dead killed during the war).

     

    Ravana entered into a peace treaty with a Pandya King.

     

    Rig Veda and Puranas have references to pieces, Elephant Tusks,Gems, and Pearls being imported from Tamil Nadu /Dravida.

     

    Tamil Kings were present during the Swayamwar of Damayanthi, Sita, Draupadi, descriptions of the may be found in the Ramayana ,Mahabharata and the Puranas.

     

    I have some articles on this.

     

    During the Mahabharata Days the interaction between the South and the North were more intense and frequent than what it was during the Ramayana Period.

     

    Lord Krishna attended the Tamil Sangam,Conclave of Poets held at Kavatapuram.

     

    He was a special Invitee.

     

    “Krishna was known to Tamil lands even during his life time. He had been one of the esteemed guests at the 2nd Sangam assemblage that took place in Kavaatam, the then capital of the Pandyans. Kavaatam’s location can be deciphered from Shugreeva’s description of the trail to the South which he described to the vanaras in chapter 4-41-19a. That place was submerged around the time Byt Dwaraka was submerged.”

     

    Krishna married Nappinnai, a Pandyan Princess and had a Daughter Pandyahs, that’s how Megasthanes calls her.

     

    Krishna had probably had his daughter married to a Pandya Prince and had her settled near Madurai.

     

    Krishna’s daughter had been given a gift of 365 Yadava Families by Krishna.

     

    Krishna’s daughter’s descendants have been in existence during the Silappadhikaram, A Tamil Epic, period, where it is mentioned that the Ayar woman performed the story of Hari Vamsa.

     

    “The inference is that she must have been one among the 365 families of Yadavas of Mathura or Dwaraka whom Krishna must have sent as his gifts to his daughter on her marriage to the Pandyan king. The Krishna cult can therefore be said to have started in Tamil lands even at that time when Krishna was around. The Rasa lila which is not found in any ancient Sanskrit text but cropped up as late as the 15th century in the North, is found mentioned in Agananuru written not less than 2000 years ago goes to show that the intimate memories of Krishna had been carried by the Yadavas who had once shared their moments with Krishna.

    Citation.

    http://jayasreesaranathan.blogspot.in/2012/11/time-line-of-lord-krishna-supported-by.html

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  • Namboothiri Brahmins Of Kerala

    Nambhoothiris are a set of Brahmins who are settled and found in Kerala.

     

    Adi  Shankaracharya is from this sect.

     

    Namboothiris are reported to have settled in the western Coast of South India , Kerala.

     

    Parashurama created land from the Arabian sea and established the Namboothiri sect.

     

    The group is a closed group and they do not allow others to get married into their community, even of they are Brahmins.

     

    However this custom is changing now.

     

     There is said to be no provision nor ritual procedure in the Saasthrams for such an absorption.

    Only quite recently has there been some instances through adoptions followed by performance of Shodasakriyas.

     

    Sangam literature refers to Nambhoothiris which would date them to somewhere about 2000 years back.

     

    “Parasuraman created the land between Gokarnam and Kanyakumari and settled Brahmanans there in sixty-four Gramams or “villages”. As a result, the Brahmanans of Kerala share several common features with the Brahmanans of the Canarese coast; this also distinguishes them from their counterparts in the rest of South India. In the historical inquiry, this is extremely important. What is necessary is not to look for the place of their origin or the identity and date of Parasuraman but to ascertain the social function of such a tradition and examine the extent of linkages between the two regions and their cultures. It is stated that thirty two out of the sixty four gramams are in the Tulu-speaking region and the remaining thirty two, in the Malayalam- speaking region in Kerala. Recent historical research has identified these settlements on either side of the border. Those in Kerala proper are listed in the Keralolpathi, the narrative of Kerala history. They are:

    a) Between rivers Perumpuzha and Karumanpuzha:
    1.Payyannur, 2.Perumchellur, 3.Alattiyur, 4.Karantola, 5.Cokiram, 6.Panniyur, 7.Karikkatu, 8.Isanamangalam, 9.Trissivaperur, 10.Peruvanam.

    b) Between rivers Karumanpuzha and Churni:
    11.Chemmanda, 12.Iringalakkuda, 13.Avattiputtur, 14.Paravur, 15.Airanikkalam, 16.Muzhikkalam, 17.Kuzhavur, 18.Atavur, 19.Chenganatu, 20.Ilibhayam, 21.Uliyannur, 22.Kazhuthanatu.

    c) Between river Churni and Kanyakumari:
    23.Ettumanur, 24.Kumaraanallur, 25.Vennanad or Kadamuri, 26.Aranmula, 27.Tiruvalla, 28.Kitangur, 29.Chengannur, 30.Kaviyur, 31.Venmani, and 32.Nirmanna.”

     

    The villages were organised around temples, which owned landed properties in large measure. Committees known as ur (oor), urar, or uralar managed these temples and their properties. These committees consisted of the prominent Brahmanan landowners of the locality and were, basically, concerned with their own interests in the landed property. The strong sense of community exhibited by such committees is remarkable. The committees are shown to have had a corporate character, taking decisions unanimously and carrying them out ruthlessly. Idiosyncrasies of individual members were never tolerated; nor was anything detrimental to the corporate interest of the bodies. Elaborate procedures, often following the prescriptions in the Dharmasastra texts, could be seen in the records, such as what is called the Muzhakkala kacham, which earlier historians like Elamkulam P.N. Kunjan Pillai took as designed to protect the interests of the tenants. This solidarity rendered them a very powerful group in society and this, coupled with the ideological tools such as Varnaashrama Dharmam and the Agamaic religion of the temple, enabled them to dictate the pattern of society. It is this that enabled them to be the kingmakers in every possible way.

     

    Famous Namboothiris.

    Premji- National award winning Malayalam film actor.

     

    • Cherusseri Namboothiri-15th-century composer of Krishna Katha
    • Lalitambika Antarjanam-Malayalam author who wrote Agnisakshi (1980) which won the Kerala Sahitya Akademi Award
    • Madampu Kunjukuttan- Malayalam novelist and short story writer
    • Moothiringode Bhavathrāthan Namboothiripad – Author of the famous Aphante Makal. He was social reformer especially of the Namboothiri society
    • Mullamangalath Raman Bhattathiripad- Writer, social reformer
    • O M C Narayanan Nambudiripad- Sanskrit scholar who translated the Rig Veda into Malayalam in the work Rigveda Bhasha Bhashyam . Also the uncle of Moothiringode Bhavathrāthan Namboothiripad
    • Poonthanam- 16th-century poet and author of Jnanappana, a devotional poem in Malayalam
    • Poonthottam Achhan Nambudiri-19th-century poet of the Venmani School
    • Poonthottam Mahan Nambudiri- Poet of the Venmani School. Son of Poonthottam Achhan Nambudiri
    • Leela Nambudripad- Well-known author of Children’s books under the pen name Sumangala. Daughter of O M C Narayanan Nambudiripad
    • Seevolli Narayanan Nambudiri-20th-century poet influence by Venmani
    • Tholan- (9th century AD) Believed to be the earliest Namboothiri poet. Made contributions to Koodiyattam, Koothu
    • Venmani Achhan Nambudiripad- Poet of the Venmani Illam, father of Venmani Mahan
    • Venmani Mahan Nambudiripad- 19th-century poet of the Venmani School
    • Venmani Vishnu Nambudiripad- Poet of the Venmani Illam, paternal uncle (Apphan) of Venmani Achhan Nambudiripad
    • Vishnunarayanan Namboothiri- Famous 20th-century poet and literary figure in Kerala

     

    • Pulleri Illathu Madhusoodanan Thangal-He was a member of the Madras Legislative Council from the year 1929 to 1934, was a member of Military Advisory Board also
    • E. M. S. Namboodiripad- Marxist leader and first Chief Minister of Kerala
    • Jayanthan Sankaran Nampoothiri- 18th century Diwan of the Travancore Kingdom
    • Moothiringode Bhavathrāthan Namboothiripad – Author of the famous Aphante Makal. He was social reformer especially of the Namboothiri society
    • V. T. Bhattathiripad-Freedom fighter, social critic and dramatist[1]

     

    • Mezhathol Agnihothri- 4th century Shrauta ritualist who reinstated the ancient tradition of Yaagam
    • Poonthanam- Devotee of Lord Guruvayoorappan who composed the Jnanappana in the 16th century
    • Shivapuri Baba- (Born as Jayanthan Nambudiripad) Ascetic and Saint who travelled around India, Europe, America and preached religious unity
    • Vilwamangalam Swamiyar- 17th-century saint and ardent devotee of Guruvayoorappan who composed the Sreekrishna Karnaamritham

    Another element which helped them gain in power was the curious practice of arms which a section of Brahmanans in Kerala had. Known variously as the Chatter or Chattirar, these arms-bearing Brahmanans are seen in records from different parts of India from the post-Gupta period onwards. It is from Kerala that we have the clearest information about them. We hear about the significant institutions called Salais, which imparted military training to these Brahmanan youth in different parts of Kerala – some of them had been looked upon by the neighbouring rulers as a veritable military threat to them. They had no pretension of Vedic scholarship, but on account of their muscle power, they became a considerable force in society and politics. In the subsequent period, however, their profession of arms lost all relevance and they were reduced to the status of professionals performing the typically Namboothiri entertainment, part ritual and part art, known as Sanghakkali or Panayam Kali. In any case, Namboothiris had become a significant economic, social and political force by the time the Chera Perumals were ruling over Kerala. This justifies the statement of a modern historian that the polity under the Cheras of Mahodayapuram was in reality a Brahmanan oligarchy and that the Brahmanans constituted the real power behind the throne. And, there was indeed a council of Brahmanans in the Chera capital known as the Nalu Tali, the memory of which survives in four temples of Melttali, Keezhtali, Netiya Tali and Chingapuram Tali.

    When the Chera kingdom disintegrated in the twelfth century, the influence of the Brahmanans did not, nevertheless, decline. In fact, we see them deciding the course of history with renewed vigour. The practice that the eldest son succeeded to the estates of the family continued and was strengthened by accepting the custom, that only he was eligible to marry within the caste and father children to inherit the properties of the family, which nearly got the force of law. This resulted in the consolidation of the properties, but also led to the extinction of several families. The properties of such families went to their near relatives and this led to the rise of huge landed magnates among Namboothiris in these medieval centuries. Correspondingly, the insistence of unanimity in the meetings of the temple committees is no longer seen. Also, one comes across attendance by proxy being allowed in such meetings. All this led to the consolidation of feudal tendencies and the consequent growth of landlordism. It was not, contrary to what some historians have held, a case of the cruelty and caprice of Brahmanans who deprived the non-Brahmanan landowners of their landed properties. Differentiation on the basis of wealth also led to differences in ritual status. We start getting Namboothiris of infinitely varying ritual status from this period onwards. Increased wealth and political power led to greater leisure, which made possible the creditable intellectual and cultural contributions by members of this community. It also resulted in greater licentiousness. The literature of this period, in both Sanskrit and Manipravalam, which was a mixture of Sanskrit and Malayalam, gives us a picture of such easy-going life, as do other forms art in this period, including the Devadaasi dance and the theatrical performances such as Koodiyattam and Koothu. It is for this reason that this period earned the rather appropriate sobriquet of being the “orgiastic period” of the Namboothiris.

     

    Citation and for more details.

     

     

    http://www.namboothiri.com/articles/exclusive-community.htm

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  • Manu Statue In Philippines Assembly Hindu Empire

    I am in the process of researching Human immigration in the world.

     

    Hindu Deities Philipines,jpg
    “Most of the folklore of the Philippines is of Hindu origin.” Sanskrit words are found in abundance in the local languages, indicating deep cultural and linguistic ties. Ramayana is still a popular play in some parts of the country. (image source: Hindu-Buddhist Art of Vietnam: Treasures from Champa – By Emmanuel Guillon)

     

    Widely accepted theories are that

     

    people migrated from Africa,

     

    from south-east of Urals.

     

    The movement of people into Europe is from Asia.

     

    One wave settled in Spain,Africa.

     

    The second wave consisting of Magyars, Bulgars settled in the countries which are called by these names now.

     

    Hun wave also started from Asia.

     

    The  movement from Urals resulted in Saraswati River valley, which later became the Vedic civilization of Mohenja Daro.

     

    I am skeptical of these theories as they do not seem to be backed by adequate evidence.

     

    By referring to Puarans, Archelogy.Linguistics and cultural affinity, the movement of humans seem to have been from India, that  too from the South.

     

    I have posted some articles on this, under Hinduism

     

    Satyavrata Manu, ancestor of Lord Rama, moved from the south to Ayodhya.

     

    Please refer my post on this.

     

    I am collecting information from the sources mentioned above.

     

    I have been posting periodically the evidence of Hinduism and Hindu Culture throughout the world.

     

    Now to the information of Hinduism being the first religion of Philippines.

     

    Philippines was a part of Sri Vijaya Empire, based at Java.

     

    Tamil literature speaks in detail about the  Sri Vijaya Empire and many tamil kings invaded this empire and some them even married princesses,

     

    To signify this, Philipines has, Manu’s picture in the National Assembly of Philippines.

     

    At present Manila is the capital of the Philippines. In the National Assembly Hall, behind the president’s seat, is a picture of Manu. Manu taught law to the Philippines, hence this picture. This shows the relation of the ancient Hindu culture to the Philippines.

    When the Philippines drafted its Constitution, it placed the statue of Manu (the progenitor and lawgiver of the human race) in the National Assembly Hall with this inscription on its base: “The first, the greatest and the wisest law-giver of mankind.” Researches into the racial and cultural origins of the Philippines increasingly prove that it was colonized by some people in South India. In fact, the script of the Filipinos has some obvious similarities with that of South India. “Our dialects belong to the Dravidian family.” says Justice Romualdez. “The names of some places on the shores of Manila Bay and the coast of Luzon show their Sanskrit origin.”..

     

    Dr Pardo de Tavera (1857 – 1925) has observed:

    “It is impossible to believe that the Hindus, if they came only as merchants, however great their number, would have impressed themselves in such a way as to give to these islanders, the Philippines, the number and the kind of words, which they did give. These names of dignitaries,of caciques, of high functionaries of the court, of noble ladies, indicate that these high positions, with names of Sanskrit origin, were occupied at one time by men, who spoke that language. The words of similar origin, for objects of war, fortresses and battle songs, for designating objects of religious beliefs, for superstitions, emotions, feelings, industrial and farming activities, show us clearly that the warfare, religion, literature, industry and agriculture were at once time in the hands of the Hindus and that this race was effectively dominant in the Philippines.”

     

     

    .

    In 1990, Antoon Postma, a Dutch expert in ancient Philippine scripts and Mangyan writing, and a long-time resident of the Philippines, translated the document that came to be known as the Laguna Copperplate Inscription (LCI). When he saw that the writing looked similar to the ancient Indonesian script called Kavi, and that the document bore a date from the ancient Sanskrit calendar, he enlisted the help of fellow Dutchman, Dr. Johann de Casparis, whose area of expertise was ancient Indonesia.

    Casparis confirmed that the script and the words used in the Laguna document were exactly the same as those that were used on the island Java at the time stated in the document, which was the year 822, in the old Hindu calendar or the year 900 C.E. (Common Era) on our calendar.

    In 1996, a Filipino history buff in California, Hector Santos, precisely converted the Sanskrit date over to our calendar by using astronomical software and some historical detective work. He determined that the Sanskrit date written on the plate was exactly Monday, April 21, 900 C.E.

     

    swasti shaka warsatita 822 waisakha masa di(ng) jyotisa.

    caturthi kresnapaksa somawara sana tatkala dayang angkatan lawan dengan ña sanak barngaran si bukah anak da dang hwan namwaran dibari waradana wi shuddhapattra ulih sang pamegat senapati di tundun barja(di) dang hwan nayaka tuhan pailah jayadewa.

    di krama dang hwan namwaran dengan dang kayastha shuddha nu diparlappas hutang da walenda kati 1 suwarna 8 dihadapan dang huwan nayaka tuhan puliran kasumuran.

    dang hwan nayaka tuhan pailah barjadi ganashakti. dang hwan nayaka tuhan binwangan barjadi bishruta tathapi sadana sanak kapawaris ulih sang pamegat dewata [ba]rjadi sang pamegat medang dari bhaktinda diparhulun sang pamegat. ya makaña sadaña anak cucu dang hwan namwaran shuddha ya kapawaris dihutang da dang hwan namwaran di sang pamegat dewata.

    ini grang syat syapanta ha pashkat ding ari kamudyan ada grang urang barujara welung lappas hutang da dang hwa

    Long Live! Year of Siyaka 822, month of Waisaka, according to astronomy. The fourth day of the waning moon, Monday. On this occasion, Lady Angkatan, and her brother whose name is Buka, the children of the Honourable Namwaran, were awarded a document of complete pardon from the Commander in Chief of Tundun, represented by the Lord Minister of Pailah, Jayadewa.

    By this order, through the scribe, the Honourable Namwaran has been forgiven of all and is released from his debts and arrears of 1 katî and 8 suwarnabefore the Honourable Lord Minister of Puliran, Ka Sumuran by the authority of the Lord Minister of Pailah.

    Because of his faithful service as a subject of the Chief, the Honourable and widely renowned Lord Minister of Binwangan recognized all the living relatives of Namwaran who were claimed by the Chief of Dewata, represented by the Chief of Medang.

    Yes, therefore the living descendants of the Honourable Namwaran are forgiven, indeed, of any and all debts of the Honourable Namwaran to the Chief of Dewata.

    This, in any case, shall declare to whomever henceforth that on some future day should there be a man who claims that no release from the debt of the Honourable…

     

     

    Citation and more information at.

    http://vedicempire.com/index.php?option=com_content&task=view&id=103&Itemid=9

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  • Alien Evidence Mahabalipuram India

    The rock carvings on Mahabalipuram in Tamil Nadu is reported to have been made by Mahendra Varma Pallava of the Pallava Dynasty and this was continued by

    his son Narasimha Pallava.( 7 and 8th Century AD)

     

    There are some interesting features that need explanation as they bear a striking resemblance to our conceptions of Space Travel,UFO and Aliens.

     

    A rocket space craft at the center of the tower.Mahabalipuram India.jpg
    A Rocket spacecraft, with a wide base and an a sharp aerodynamic top stands erect on the temple tower. Notice the similarity of the design to our modern day rockets sent into space. Remember that these carvings were done 1200 years ago, although we know that the first rocket spacecraft was launched only in 1957.

     

    A closeup of a fire breathing lion's face - Do you see two astronauts facing each other?jpg
    A closeup of a fire breathing lion’s face – Do you see two astronauts facing each other? Let us ignore the fire and look closely at the face of the lion. Is it a face of the lion, or do you see two people facing each other? These two humanoids are wearing helmets and are enclosed tightly in a pod. Their facial features are not visible, because they would be wearing glass visers, similar to a modern day astronaut. They also wear a complete body suit which has 2 small projections resembling pincers.
    A modern day astronaut - The visor would conceal his face, just as seen in the carvings.jpg
    A modern day astronaut – The visor would conceal his face, just as seen in the carvings Take a look at the modern day astronaut’s visor. If a modern day sculptor were to carve this, how would he show the facial features?

     

    Overworking imagination or are we missing something?

     

    Check out for more.

    Citation.

    http://www.phenomenalplace.com/2013/12/unmistakable-evidence-of-ancient.html

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