Saturday, May 31, 2008

Birth date of Krishna (astrologically)




Dr B.V. Raman, the notable
astrologer of yester years, in his book,

‘Notable Horoscopes’ published in the year 1956,

has constructed the horoscope of Krishna

taking cue from Puranas, Bhagavad Gita and

other records of Indian origin.




According to him,


krishna was born on
19th July, 3228 B.C

at about midnight.



(Krishna janma bhoomi at Mathura in the picture below.

The birth place is close to below the white domes of the dargah!

The janma bhoomi is without gopuram or dome!!)




Here are some of the interesting notes from his prediction.

The beautiful appearance of Krishna,

His crimson cheeks, ‘coral lips’, fascinating face

and a sky-blue complexion are attributed

to the delicate blending of martian, saturine, venusian

and lunar features.

His lagna is Taurus. The exalted moon in Taurus

aspecting saturn in the 7th indicates

Krishna to be handsome.

The neecha-bhanga by Mars (by varghotthama)

in the 3rd house of courage ensured

invincible prowess in battle techniques.




Mercury (buddhi karaka) was in exaltation in the 5th and

jupiter (vidhya katraka) was in 4th in Leo

with Sun in swakshethra.



B.V.Raman tells about how he arrived at the birth date

by relying on the death date.

His computation is based on scriptural information

on His death and the corresponding planetary position

that were to be arrived at to stand scrutiny

to match Krishna’s life and personality.

In this regard B.V.Raman chose to

differ from the computation made by

Sri Surya narayana rao whose findings were published

In “Royal horoscope”.

B.V.Raman relied on the information

from Matsya purana (271-51 752) which says that

The year and day on which Krishna passed away

marked the commencement of Kali yuga

which took place on 18-02-3102 BC,

corresponding to the 1st day of the

lunar month Chaitra of the cyclic year Pramadhi.

This is further corroborated by Bhagavatham (11-7-2)

which says that Kali entered immediately after
Krishna

shuffled off his mortal coils.

Subtracting the life span of Krishna from this date,

B.V. Raman arrived at the birth date of
Krishna.


From Bhagavatham, (11 –6) we come to know that

Krishna lived for 125 years.

Vishnu purana also suggests (Amsa 5, chapter 37)

that He lived for 125 years.

From vishnu purana, Srimad Bhagavatham

and Hari vamsa,

it is inferred that Krishna was born at midnight,

on the 8th lunar day of the cyclic year Srimukha,

in the 126th year counted backwards from the

date of commencement of Kali yuga.




This corresponds to

the
midnight of 19th (20th) July 3228 BC.


According to B.V. Raman,

the horoscope computed at this time

shows the position of planets in accurate degrees that

tally with the life and characteristics of Krishna.


Kethu is the mokshakaraka is in the 9th from the Moon

and aspected by the martial planet Mars.

The 9th lord, Saturn is well fortified .

This is seen as the factor

by B.V.Raman to decide the timing of Gita.

Krishna preached the immortal Gita

at the fag end of Kethu dasa in the battle field

(implying that Gita could not

have taken place at any other place).




The remaining dasas of Krishna passed off peacefully and were eventless.

It was with the dawn of Kuja dasa, that

dissensions started appearing among the yadavas and

Krishna shed His mortal coil in the maraka of Mars in

consonance with the nature of mars,

by being hit by the arrow.



Two questions of interest come into my mind

as I read this information.


One is whether the horoscope
indicates that
Krishna had many wives.


B.V. Raman thinks so, indicated by His horoscope.

The clubbing together of kalathrakaaraka Venus and the 7th lord

Mars with Rahu explains this.

But as Venus is nearer to Rahu and away from the sensual Mars,

His love for His wives had no tint of carnality

as He was free from attachment of any kind.


Though “associated with Prakriti He was never affected by its qualities.”

Birth in the sign of Venus no doubt endowed Him with

a vital nature but it was under conscious control.



Another question is whether He too comes under the influence of planetary position.

I can only think of

two explanations. Planetary positions are only

indicatory, not creationary –

a thing Paramashivan
tells Parvathi

as retold by Bheeshma in Mahabharatha

while telling about the factors that affect a person’s life.

The Lord doesn’t stifle the very rules

He has created and made astrology a sastra

indicatory of time and events.

He adhered to it by ‘squeezing’ Himself into the formations and characteristics so indicated.


Secondly, did not Rama and Sita put themselves under

unbearable circumstances and called it ‘karma-gathi’

at many places in Ramayana?


When born in human form, even the Gods lived like humans

and more importantly suffered (seemingly) like humans.

That is why

‘sirai irundadum’ and ‘ thoodu sendradum ‘

became acts of

kripa and ‘yettram’.


These ‘acts’ lighten our distress
of mundane nature and make it appear as dew that is
soon to be wiped out by His gleam!


Thursday, May 29, 2008

Why Kaveri wears saffron -- Tarun Vijay

Why kaveri wears saffron?

Tarun Vijay says,


"Karnataka results have defied the pettiness of the polity we had been
witnessing over water sharing and language–regional conflicts and have
proved that merger with the nationalist cause is worthier than
asserting parochial and smaller identities. It's also a verdict
against hate and ideological apartheid."

(Tarun Vijay's article is given below.)



In my opinion, as one who lived in Mysore for sometime, the reason for
saffron surge is truly saffron! That is about the urge to stick to
saffron tinge of Hinduism.


The Kannadigas seem to have been worried by the idealogical apartheid
committed by the Congress against the Hindus.


Even in the last elections, a considerable section expressed
disappointment that the BJP failed to muster a simple majority though
it managed to bag more seats than others.
The recent election is a logical culmination of that concern.


The common man of Karnataka - read voter - is very much devout,
god-fearing and god-loving one.
Look at their temples at any place in Karnataka. You can roll on the
floor at any place in their temples. Also one must see them in their
temple behaviour to know that their devotion is superior by not
exhibiting any expectation in return.



In fact many of my friends in Karnataka used to ask me why the Tamils
care less about maintaining their temples neat and clean, why they are
not a devoted lot inspite of having many ancient temples and why they
gave space for anti- god parties like the DMK.


I had some experience about their devotion.
I had some difficulty in getting a domestic help for sometime after I
shifted to Mysore.

It is because they could not know that I am a religious person, for I
did not have a linga tied in my chain as they have. The language
problem also added to my woes.
Only after getting myself certified by a friend that I am a devout
person, could I get one to help me. This person was a lingayat, who
swore to work only for devotees of Shiva.
My friend convinced her that we are in no way inferior to them in
our devotion as Vaishnavas.


After the tsunami, I heard many educated ones and elites of Mysore
tell that such mishaps would not happen to believers. More than me
(from Tamil nadu) they seemed to know many instances of survivors who
attributed their escape from tsunami to God's providence.


Such people would surely gravitate towards a party which stands by
religious sentiments.
Congress's outward exhibition of care-less attitude to issues of
Hinduism, particularly in the Ram sethu issue would have gone deep
into their minds.


Added to this is the callous attitude of Congress high command towards
Karnataka.
There has been a seething anger that Karnataka has not be represented
well in the union ministry.
Many kannadigas whom I met, after knowing that I am from Tamil nadu
used to ask me if it was fair to allot so many ministerial berths to
DMK and allies, when not even a few are there from Karnataka in the
Union ministry.



The comparison used to move to film stars too and there was palpable
anger against Ambareesh, who they felt was either ignored by Central
command or was incapable of impressing the congress bosses at the
centre.


Dayanaidhi maran (those times) was a much hated person when he was a minister.
Even a flower vendor used to pour scorn on Maran on how he was
diverting everything for Tamil nadu and how Karunanidhi was calling
the shots.


Coming to Hogenakkal, more than the morality / right or wrong of the
issue, it is Karunanidhi's
"veera- vachanam" that provoked them. The tacit understanding between
him and Sonia is another irritant that shapes their views against the
Congress.


Karunanidhi is a liability to Sonia.
She will realize it after elections to other assemblies also are held!


- jayasree

****************************************************


Note from Dr S. kalyanaraman on
'Why Kaveri wears saffron ' by -- Tarun Vijay


"Congratulations, Tarun Vijay ji, for the impassioned article. Yes, it
is sangha s'akti which has won. Narendra Modi ji talked of jyoti punj.
You refer to Yadavrao Joshi, HV Seshadri, Suryanarayana Rao. They are
the jyoti punj who give us a glimpse of Maa Bharati. With dedication
and blessings of Maa Sarasvati everything is possible.

namaskaram. kalyan"


http://hindutva97.blogspot.com/2008/05/why-kaveri-wears-saffron-tarun-vijay.html



***********************************************************************



Why Kaveri wears saffron
28 May 2008, 1943 hrs IST,Tarun Vijay (Times of India)




The saffron Karnataka wears is aglow with the sacrifices of the
anonymous workers who lived with a reason, for a cause. Who sowed
saffron in Karnataka's soil – like Yadav Rao Joshi, H V Seshadri,
Suryanarain Rao, often going to sleep on an empty stomach but worked
day and night to spread the message of a strong nationalism,
motherland first and foremost. Everything else was secondary.


When Seshadri breathed his last, he was listening to the Sangh prayer
– namaste sada vatsale matribhume (Salutations to thee, O beloved
motherland...) But Vidhan Saudha was never on their radar of
achievements. Their mission was and remains a total transformation of
society into a proud, strong, self-reliant, knowledge reservoir with
character which would lead Bharat, which is India, into the highest
ranks of the comity of nations. Political power is just one small step
in that direction.


The people who remember their past have a future. The saffron we see
blooming in the South is powered with the ideas of a man whose birth
anniversary would largely go unnoticed today. Veer Vinayak Damodar
Savarkar was the name of the man who shook Hindus from their lethargic
and self-demeaning attitude and who put the word Hindutva in vogue.


I remember Madhumangal Sharma who was killed while reading a book by
Pt Deen Dayal Upadhyaya in his Imphal house. The day bullets pierced
his heart, through the book, happened to be 11th February, 1995. It
was also the martyrdom day of the author he liked most, Pt. Deen Dayal
Upadhyaya, who was murdered mysteriously on 11th Feb 1968 on a moving
train.


One could wonder in these times of extreme parochialism why a Manipuri
in Imphal would be reading a book by a northerner? The same Manipur
has banned all books of Hindi writers, Hindi movies, and finally the
national anthem now.


The martyrdom of Pt Upadhyaya and Madhumangal and many others for a
cause energised a collective will to bring change in polity. That's
what nationalism is all about. Different parts, one body. There are
youngsters who still have the courage to stand for a broader, Indian
nationalism in Manipur facing foreign-funded extremists who have
otherwise succeeded in silencing all other voices reflecting
Indianness.



What makes them brave the bullets? Love for motherland, and that's
saffron unquestioningly.



Shyama Prasad Mookerjee was born in Bengal and became the youngest
ever vice-chancellor of Calcutta University at the age of 33. He was a
close friend of Kaji Nazrul Islam, helped him when he needed most, was
a part of the family of Rabindranath Tagore, became a legendary figure
in his life time, inherited a legacy Bengal is justifiably proud of,
and he died for Kashmir. His mysterious "death" in the jail of Sheikh
Abdullah, in Srinagar on 23rd June 1953 raised questions that are
still unanswered. The only reason for his untimely death was his
demand that Kashmir be assimilated in India like any other state. And
there should not be two flags, two constitutional provisions and two
heads in relation to Kashmir. He was arrested for entering the valley
without a permit, in his own country and jailed where he met a sudden
death.


Mookerjee's mother, Jogmaya Devi wrote to Nehru on 4 July 1953: "His
death is shrouded in mystery. Is it not most astounding and shocking
that ever since his detention there, the first information that I, his
mother, received from the government of Kashmir was that my son was
'no more', and that also at least two hours after the end? And in what
a cruel, cryptic way the message was conveyed! '. A fearless son of
free India has met his death while 'in detention without trial' under
most tragic and mysterious circumstances. I, the mother of the great
departed soul, demand that an absolutely impartial and open enquiry by
independent and competent persons be held without any delay. I know
nothing can bring back to us the life that is no more. But I do want
that the people of India must judge for themselves, the real causes of
this great tragedy enacted in a free country and the part that was
played by your government."


Nehru gave a short reply on 5 July 1953: "l did not venture to write
to you before without going into the matter of Dr Shyama Prasad
Mookerjee's detention and death fairly carefully. I have since
enquired further into it from a number of persons who had occasion to
know 'some facts'. I can only say to you that I arrived at the clear
and honest conclusion that there is no mystery in this and that Dr
Mookerjee was given every consideration."


This was really rude and Jogmaya Devi replied on 9th July, 1953: "Your
letter dated 5th July reached me on the 7th. It is a sad commentary on
the whole situation. Instead of helping to clear up the mystery, your
attitude deepens it (further). I demanded an open enquiry. I did not
ask 'for your clear and honest conclusion'. Your reaction to the whole
affair is now well known. The people of India and I, the mother, have
got to be convinced. There is a rooted suspicion in the mind of many.
What is required is 'an open, impartial, immediate enquiry'.


'Your experience in jails is known to all. It was at one time a matter
of great national pride with us. But you had suffered imprisonment
under an alien rule and my son has met his death in detention without
trial under a national government. It is futile to address you
further. You are afraid to face facts. I hold the Kashmir government
responsible for the death of my son. I accuse your government of
complicity in the matter."


Nehru never cared to reply.


Shyama Prasad's martyrdom too has added to the saffron we see in Karnataka.

The Kothari brothers and others who died facing brutal police
repression in Ayodhya during their satyagraha to demand a Ram Temple
in 1990 is a scar on India's body that would hardly be forgotten. The
other side of the secular Talibanism creates ghettoes of Gulags and
Siberia-ism for votebank politics. Hasn't the accumulated angst
against these discriminations fuelled a change in the Indian political
scene? Remember the best of Indian soldiers, editors and actors like
Gen Candeth, Gen. Jacob, Girilal Jain and Victor Banerjee joined the
saffron side in the aftermath of Ayodhya. And who were those who died
demanding a ban on cow slaughter? Were they simply an expendable crowd
of illiterate, empty-headed buffoons, trampling on other's rights in
times when editors love to write about restaurants serving the most
tasty beef?


Those teachers and truck drivers and auto-rickshaw owners who were
killed in Kannur and Palakad just for wearing saffron have also
contributed to the Karnataka victory.


And those hundreds of highly qualified selfless workers who lived and
died anonymously for seeing saffron bloom, did help in paving the way
for the leaders who rule today with a broad smile on their faces,
though they never aspired to work for a political fortune.


Who were those workers who dedicated their lives for a cause that
would never provide them comfort or fame? What was that magic bond
that bound them in a solidarity that would not be shaken under any
circumstances. They first fought the British, then the Communists and
their political mates in Congress and progressed astoundingly well in
spite of a collective media assault and opposition that would surpass
every logic and sense of balance. Today the saffron brotherhood is
running the largest number of successful schools, has the highest
number of service projects in slums and tribal areas across the
country from Port Blair to Leh and Naharlagun to the Nilgiris, runs
centres to train Scheduled Caste youths as priests and computer
engineers and provides the nation the sinews it needs during any
crisis. None will see these elements of fire and light but will only
comment frivolously on the electoral underpinnings and caste-religion
equations. The saffron we see blooming over the Vidhan Saudha in
Bangalore is the result of a collective will engulfing the grand
Indian picture we worship as mother incarnate.


Those who occupy the plush chairs inside must remember this and the
responsibility that comes along with wearing colour. The land of Hampi
and Basaveshwara and Kanak Dasa wants to see that the polluted Kaveri
(Cauvery) of public administration, behavior and accountability be
cleaned and Sanskrit and Sanskriti (culture) flowers unhindered.
Always remember why Hampi was razed and for whom. Should the children
of that past forget their ancestors and get glued to elements that
negate the fragrance of the land?

Karnataka results have defied the pettiness of the polity we had been
witnessing over water sharing and language–regional conflicts and have
proved that merger with the nationalist cause is worthier than
asserting parochial and smaller identities. It's also a verdict
against hate and ideological apartheid.


Media with seculars of the red variety have turned saffron into a term
of abuse and derided its use as if belonging to saffron is a sin.
Today with Karnataka, saffron rules over seven states on its own. The
red smart seculars, self-obsessed "upholders" of the peace marches and
candle-burning rituals for Afzals and betrayers of faith, find
themselves completely marginalized and shrunk. Naturally so. As the
grand Indian vision expands, the myopic market managers of Marx and
Macs will have to squeeze into a smaller space.


I have always maintained that the hate factor in Indian politics is a
contribution of the left and alien thought processes. Swami Dayananda
fiercely attacked the practice of idol worship among Hindus but he was
accommodated and respected, not turned into an outcaste and fatwa-ed
to death. Guru Nanak and Kabir criticized ritualism and the blind
faith prevalent among influential Hindus. But they were revered and
adored. Hate and animosity on the basis of beliefs is alien to Hindus
and was introduced by those who are inherently intolerant to the
different viewpoint.


There is no reason for the hate between various political parties in
India – after all they all swear to work for the good of India and
Indians. The polity must play on the foundation of a pan-Indian
vision. Programmes may differ but the fragmentisation must come to an
end giving way to fraternisation. Seculars have so far invested their
pride in being backward, most backward and other backwards. Yet they
call themselves as most progressives. See what's happening in
Rajasthan. A matter of pride?


It's the dharma of all Indian political organisations to see that
India prospers and doesn't fall prey to divisive and mutually hateful
policies to nurse vote banks. The nation must stand taller than the
South Blocked ambitions.


The author is the Director, Dr Syamaprasad Mookerjee Research Foundation.


http://timesofindia.indiatimes.com/articleshow/msid-3080819,flstry-1.cms





Hinduism: The Universal Religion - Book review

Hinduism: The Universal Religion
By Manju Gupta



A Review of "Radical Universalism, Does Hinduism Teach that All
Religions are the Same?" Dr. Frank Morales, Voice of India Press, pp
56, Rs 100.00, U.S. $10.00




THIS is a booklet in which the author, a practicing Hindu considered
America's leading authority on Hinduism, reiterates his important
message that Sanatana Dharma must be understood and practiced only in
its original form if it is to survive and thrive as the world's most
important and relevant spiritual tradition.


All human beings have a common religious urge—a seeking to contact the
Divine or a higher spiritual reality—which has had different
expressions according to the time, place, culture and the individual
himself or herself. Due to different beliefs and practices in existing
religions, something that is regarded as holy in one religion may be
considered unholy in another. As a result, religion has often
prevented the spread of unity among human beings; it has instead, led
to disagreement, hatred, war and even genocide in the world.


In an effort to be tolerant and more inclusive than others, Hinduism
has made "the blanket that all religions are true, valid and equal and
lead to the same goal—what could be called a `radical universalism',"
says the author. It is this radical universalism that promotes
acceptance of all religions as same in order to lead us to unity
behind our religious strivings—it is immaterial what religion one
follows or whether one goes to a church, mosque or a temple. One needs
to have full faith in the religion that one has adopted to reach the
highest truth.


Different religions of the world contain various doctrines and
teachings that cannot all be equally valid. Here the author states
that the law of karma and rebirth, for example, is either true or
false. "If it is true, then religions which do not teach it are
flawed. If it is not true, then the religions that teach are
incorrect. Both cannot be true at the same time." He says that
similarly there can be no final guru, prophet or saviour for all
humanity. Religion should, in its real import, be a quest for eternal
truth and "seeking to realise it within our own consciousness." This
means that we question everything and accept only that which is proved
by our experiences.


Hindu Dharma "teaches us pluralism relative to the spiritual life,
which can both tolerate many points of view but also discriminate
between them and find out what is best for each individual." Thus an
enlightened pluralism must rest upon a higher sense of discrimination.


In this book Dr Morales bases his views on a rationality reflecting
the great principles of Vedanta, which insist upon a clear
understanding of the issue and not just the imposition of one's belief
as the answer. He shows how the Hindu tradition does not teach us
blind equation of all religions, but instead emphasises on enlightened
pluralism. This not only allows the existence of many paths but
insists that only a razor-sharp path can take us to our highest goal.


It is heartening to read a Western scholar of Hinduism say that a
traditional Hindu has always been the most tolerant of all religious
persons and that Hindu India has been the sole nation on earth where
the Jewish community was never persecuted and who have lived in India
for over 200 years. Similarly Zoroastrian refugees, escaping the
destruction of Persian civilisation at the hands of Islamic
conquerors, were greeted with welcome refuge in India over 1,000 years
ago. The Zoroastrian community, now known as Parsis, has thrived in
India in all these many centuries, living together as they do with
their Hindu neighbours in peace and mutual respect. He says that in
keeping with the Vedic adage that the guest in one's home is to be
treated with as much hospitality as a visiting divinity, Hindus have
always lived peacefully with indigenous Indian religions like
Buddhism, Jainism and Sikhism and even the foreign religions like
Christianity and Islam.


(Voice of India, 2/18 Ansari Road, Daryaganj, New Delhi-110 002.)

Saturday, May 24, 2008

Hindus - the Lesser citizens of the land (with no Sec. 295 IPC sentiment rights to feel hurt)

Lesser citizens of the land

by

Dr. Indulata Das (May 23, 2008)




We are "a largely ignorant crowd" because we feel pained by
the paintings of MF Hussain in which he paints our mothers in the
nude. We are an ignorant lot because we feel insulted when our mothers
are shown copulating with animals.



We do so because we have been instructed by our scriptures
that mother commands highest respect and disrespecting mother is a
heinous moral crime. We have also been taught that mother should not
be disregarded under any circumstance not even under uttermost
distress (Nartenapyavamantav ya).


We have been tuned to the teaching
that we should consider mother as a goddess (Matridevo bhava).

We have
also been told that the debt of a mother can not be repaid even in one
hundred births (Na tasya niskritih sakya kartum varsasatairapi) and
that mother should never be taken lightly because her gravity is more
than that of the earth (Mata gurutara bhumeh).



Because of such teachings we attach more importance in
serving the mother and the motherland than in striving to attain the
wondrous comforts of the heaven ( Janani Janmabhumi scha Swargadapi
Gariyasi ).


We have been taught that guru is the embodiment of the
trinity Brahma, Visnu and Maheswara (Gururbrahma gururvisnuh gurureva
maheswarah) but mother stands superior to all gurus (Ebhyo mata
gariyasi).


We have been instructed to pay high respect to the father
because respect to a father pleases all the gods (Pitari pritimapanne
priyante sarvadevatah) but at the same time we are directed that
mother should be respected thousand times more than father (Sahasram
tu pitrin mata gauravenatirichyate ).


We have been taught that those who get a chance to sacrifice
their lives while defending the honour of the mother and the mother
land are immensely fortunate.


Had all these been the teachings of any other community
these would have been considered as high moral values of a highly
ideal society. And those who adhere to such human values would have
been respected as great human beings.


But no. We, the worshipper of such values are a largely
ignorant crowd because we are stupid Hindus, the despised lot of
Hindustan, which is incidentally our own ancient land.


Our feelings are no feelings because we are Hindus. Our
sentiments are no sentiments because we are Hindus. Our ideals are no
ideals because we are Hindus. Our wisdom is abominable ignorance
because we are Hindus.


Equal treatment is assured to all the citizens of Indian
democracy. But that is not extended to us. Because, we Hindus are
lesser citizens of the country.



A book was written in some alien land which allegedly hurt
the sentiments of some citizens in India. The book was readily banned
and the property of the writer in India was officially seized.



The sentiments of some other people who also belong to the
same country were hurt more vulgarly and in a much uncivilized way.
But the offender received high respect to the tune of securing a
respectable place in the school text book. And complaining against him
by the offended was considered a crime. Because, it was the case of
the lesser citizens of the country, the Hindus.


After all these inferior citizens are a largely ignorant
crowd who do not know that they have no right to feel offended.


Indulata Das
Qr.No. 5R9 Forest Park
Unit-1
Bhubaneswar
Orissa, India


Indulata Das <indulatadas@yahoo.co.in>






Are humans unique?



Are humans unique?

No, even animals exhibit traits that are human.

New scientist.com brought out an essay on how animals exhibit 6 unique human traits.

The information can be read at the following link.

http://www.newscientist.com/channel/being-human/dn13860?DCMP=NLC-nletter&nsref=dn13860


On reading this I am reminded of the way Sanatana dharma talks about

the living beings of our universe.

There are 4 categories of living things

that are en-souled,

that is,

that the souls or jivatmas come to occupy 4 kinds of bodies.


They are stahvara, jangama, manushya and deva.


The souls are born as plants, animals, human beings and devas (demi-gods).

The soul that is within us is the same as the soul that is in a plant or animal!

It is also the same as that in a God!

It is by karma, the soul attains one of these bodies.

It is no wonder that these categories of life exhibit human / divine traits

in increasing order

in their respective forms.


The ultimate form is that of Deva,

whose form and mind / divine power are of higher order than man.


They (the gods) protect us,

just as how we are expected to protect the plant and animal kingdom

that are inferior to us.


That is perhaps why the prayer

for the well-being of plants and animals

“swasthir maanushEbhyah :

Oordhwam jigaathu bheshajam/

Sham no asthu dwi-padhE:

Sham chathush padhE

OM Shanthi Shanthi Shanthi:”



(Let there be goodness to human beings.

Let the plants which are like medicine to us grow up well.

Let the bipeds and quadrupeds be well.

Let there be our goodwill to them.

Let there be peace at all three levels of

Bhu (physical),

Bhuvah (vital)

and swah(mental levels of) all these beings)








Rama Setu: Mahendra, son of Asoka, crossed by road to Lanka (Prof. Kariyawasam)

http://setubandha.blogspot.com/2008/05/rama-setu-mahendra-son-of-asoka-crossed.html


Scholar says there was road to Lanka



Deccan Chronicle (May 19, 2008)


Chennai, May 18: A Sinhala scholar's remark that Mahendra, son of
Emperor Asoka, reached the island nation by land from South India has
further substantiated the existence of Ram Sethu, the controversial
structure in the Indian Ocean. "Mahendra preached Buddhism in south
India for some time before embarking on his Sri Lanka mission. He had
toured entire South India before reaching the Island by road," said
Prof Tissa Kariyawasam, eminent Sinhala scholar and former dean of the
University of Jayawardenapura, Sri Lanka.




Prof Kariyawasam told this newspaper that "Mahavamsa," the great
chronicle of Buddhist history was silent about Mahendra's south India
mission. "The chroniclers wanted to give an aura of divinity to
Mahendra and hence they made his appearance in Sri Lanka look like a
miracle. In reality, he walked all the way from south India to Lanka
through the existing road route," said Prof Kariyawasam.




"The Buddhist scholars who chronicled all these events wanted to give
Mahendra the image of an Aryan missionary. The Buddhist history is
also silent about the migration from South India to Lanka. How is it
that no records were made about the people of south India which is
hardly 23 km away from Jaffna," asked Prof Kariyawasam who was in
Chennai to deliver the sixth Vesak Commemoration lecture.




According to Prof Kariyawasam, it was the change in the main political
agenda of the Sinhala politicians which led to the vitiation of the
Sinhala-Tamil relations. "There was no difference between the Sinhalas
and the Tamils during the British Raj. We could observe Buddha Purnima
as a national holiday because of the good work done by a Tamil leader
Ponnambalam Ramanathan. Though there were two Sinhala members in the
state council (equivalent of Parliament) in 1885, they looked the
other way when Mr Ramanathan fought for the Sihala cause," said the
professor. He charged that the ungrateful Sinhala politicians
conspired and ousted the Ponnambalam brothers Ramanathan and
Arunachalam from the state council in 1921. About a permanent solution
to the ethnic strife in Sri Lanka, Prof Kariyawasam said that peace
would return the day people in the country understand the ultimate
truth that there were no differences between them.




http://www.deccan.com/chennaichronicle/City/CityNews.asp?#Scholar says
there was road to Lanka





Scholar hints at existence of Ram Sethu


NewsByte 18 May, 2008 03:47:27 By OUR SPECIAL CORRESPONDENT


Chennai, May 18: A Sinhala scholar's remark that Mahendra, son of
Emperor Asoka, reached the island nation by land from South India has
further substantiated the existence of Ram Sethu, the controversial
structure in the Indian Ocean.


"Mahendra preached Buddhism in south India for some time before
embarking on his Sri Lanka mission. He had toured entire South India
before reaching the Island by road," said Prof. Tissa Kariyawasam,
eminent Sinhala scholar and former dean of the University of
Jayawardenapura, Sri Lanka. Prof. Kariyawasam told this newspaper that
"Mahavamsa", the great chronicle of Buddhist history was silent about
Mahendra's south India mission. "The chroniclers wanted to give an
aura of divinity to Mahendra and hence they made his appearance in Sri
Lanka look like a miracle. In reality, he walked all the way from
south India to Lanka through the existing road route," said Prof.
Kariyawasam.




"The Buddhist scholars who chronicled all these events wanted to give
Mahendra the image of an Aryan missionary. The Buddhist history is
also silent about the migration from South India to Lanka. How is it
that no records were made about the people of south India which is
hardly 23 km away from Jaffna," asked Prof. Kariyawasam who was in
Chennai to deliver the Sixth Vesak Commemoration Lecture. According to
Prof. Kariyawasam, it was the change in the main political agenda of
the Sinhala politicians which led to the vitiation of the
Sinhala-Tamil relations. "There was no difference between the Sinhalas
and the Tamils during the British Raj."


http://howrah.org/india_news/12641.html



Ram existed, so did temple



Ram existed, so did temple



Marxist historians often talk about 'scientific rationalism' but give
step-motherly treatment to archaeology, as it proves India's rich
cultural heritage, says Sandhya Jain


Rama: His Historicity, Mandir & Setu
Author: BB Lal Publisher: Aryan Books Price: Rs 190


Archaeology, long given the step-sisterly treatment by Marxist
historians, now finds itself at the high table of history, as it alone
can deliver a credible verdict on whether the Ram Setu shows evidence
of human intervention in the hoary past. The Supreme Court's direction
to the Union Government in this regard is welcome to the extent that
the UPA is made to depute only reputed archaeologists for this task,
and not the type of academics accredited to the Babri Masjid Action
Committee.




The Archaeological Survey of India has been without a proper head
since the retirement of late MC Joshi over a decade ago. Reports
delivered under the headship of an IAS officer will not have
credibility; nor will a committee that does not include the iconic
Prof BB Lal and Mr KN Dikshit, who was closely associated with the
excavations of the Ramayan sites. Prof Lal's timely book addresses
hard facts relating to Ram as a historical figure, the Janmabhoomi
temple and the Ram Setu. The production values are high, and Prof Lal
generously waived his royalty to bring the work within the reach of
the people.




Lal began exploring western Uttar Pradesh as Superintending
Archaeologist, Excavations, ASI, and found the distinctive Painted
Grey Ware pottery at the lowest levels, far below material known to
belong to the sixth and fifth century BCE. As many sites were
associated with the Mahabharat, he excavated Hastinapur, Meerut
district, and found that a sizeable portion of the PGW settlement was
washed away by a heavy flood. This exactly matched the Mahabharat:
"After the washing away of the site of Hastinapur by the Ganga,
Nichaksu (the then ruler) will abandon it and move to Kausambi." Sure
enough, the lowest levels at Kausambi begin with the same kind of
material culture found at Hastinapur at the time of the flood.




Lal conceived the idea of the 'Archaeology of the Ramayan Sites,' but
could actually take it up only after voluntary retirement from ASI in
1972, focussing on five major sites. At Ayodhya, human settlement
began with a phase associated with the distinctive Northern Black
Polished Ware (NBPW) pottery. The findings included iron and copper
tools that could be used for domestic chores, agriculture, even
warfare. Gradually, weights of fine-grained stones appeared, along
with coinage.




The NBPW-period weights were cylindrical, those in Harappa cubical.
The coins were earliest in the country, silver or copper, with punch
marks and no inscriptions. The structures were mud or mud bricks; and,
later kiln-fired bricks. Writing began in the NBPW period, and
settlements continued uninterrupted through the Sunga, Kushan and
Gupta periods.




In the suburb Ranopali, a stone inscription datable first century BCE
mentions the construction of a ketana (shrine?) by Dhanadeva, king of
Kosala, sixth from Pushyamitra, who killed the last Mauryan king,
Brihadratha, and seized the throne; thus, Ayodhya was the capital of
the Kosala kingdom even in the early CE. Though deserted after the
Gupta period, Hanumangarhi and Janmabhoomi were reoccupied in the 11th
and 12th centuries. In the uppermost levels of a trench just south of
the Babri Masjid, a series of brick-cum-stone bases were discovered,
over which there evidently once stood stone pillars. Affixed to the
piers of the Masjid were stone pillars bearing Hindu motifs and
sculptures. (In 2002-03, under apex court mandated digging of the
Babri area, the existence of a Hindu temple below the structure was
vindicated).




Sringaverapura is a massive mound on left bank of Ganga in Allahabad


The flat land associated in public memory with Bharadvaj Ashram
revealed kiln-fired bricks, pottery, terracotta figurines and
inscribed seals of Gupta era. There were no structures or regular
occupational floors below, but lumps of clay with reed impressions,
showing sporadic occupation with wattle-and-daub huts, consistent with
an ashram. NBPW was found at Chitrakuta and Nandigram.




It is significant that Bharadwaj ashram did not exist when Valmiki
composed the epic, between third century BCE and third century CE,
though other sites associated with the Ramayan were occupied at that
time. Valmiki's inclusion of the ashram at the site popularly
associated with it suggests it did exist, and was probably recorded in
a pre-existing ballad which formed the kernel of his narrative. There
is evidence that Ganga flowed past the ashram, but the river has since
been diverted by a bund.




Carbon-14 dating of the NBPW strata from Ayodhya's upper levels gave a
date-range from sixth to third centuries BCE. But after excavations of
the lower levels in Janmabhoomi area in 2002-03, the Birbal Sahni
Institute of Palaeobotany, Lucknow, gave a date-range of 970-810 BCE
to 1980-1320 BCE. These excavations were a fallout of the December 6,
1992
demolition, which revealed much archaeological material from the
walls of the masjid, including three inscriptions. The largest, in
chaste Nagari script of the 11th and 12th century, clearly states that
a beautiful temple of Vishnu-Hari was constructed in the city of
Ayodhya, Saketamandala, by Meghasuta, vassal of Govinda Chandra. Lal
dismisses the allegation that the slab was brought from elsewhere and
sneaked into the masjid at the time of demolition as ferrying so much
material to Ayodhya would require many trucks, and would have been
detected by the print and electronic media and security personnel
present in hordes there.




The book is such a mine of information that it is impossible to do it
justice in a brief review. Lal concludes with a scientific examination
of the landmass from Dhanushkodi on the Tamil Nadu shore to
Talaimannar in Sri Lanka, noting the literary and other references to
the Setu. He concludes that after the end of the last Glacial Period
10,000 years ago, the sea levels rose worldwide by a conservative
estimate of two metres per 1,000 years.




Thus, around 1000 BCE the sea
level was possibly six metres below current levels, which matches the
period ascribable to Ram. This means the land-mass from Dhanushkodi to
Talaimannar would be exposed sandbanks, whose gaps could be filled
with shoals and evened to facilitate the march of an army. It does not
require an engineering degree at all. district, heavily eroded by the
river, but still offering remains of occupational strata. It is
earlier than Ayodhya with Ochre Colour Ware (OCP) pottery in the
lowest levels; also, found were harpoons, antennae swords and
anthropomorphic figures, known collectively as 'Copper Hoards'. This
cultural complex is datable circa 2000 BCE to mid-2000 BCE. But
OCP-occupation was short-lived, and after a break in occupation,
black-slipped and black-and-red wares were followed by NBPW. This
period yields the same material culture as corresponding strata at
Ayodhya, and was succeeded by Sunga, Kushan and Gupta periods. After a
break, the site was reoccupied in the 12th century CE, as indicated by
numerous coins of the illustrious Gahadavala ruler, Govinda Chandra.


http://www.dailypioneer.com/indexn12.asp?main_variable=BOOKS&file_name=book2%2Etxt&counter_img=2

Setu project: mocking science (also archeology), devastating sea grass nurseries of fish stocks

http://setubandha.blogspot.com/2008/05/setu-project-mocking-science.html


Setu project:

mocking science (also archaeology), devastating sea
grass nurseries of fish stocks



SC bench asked a question of Advocate Krishnan. "Who says there will
be a channel connecting Palk Straits and Gulf of Mannar. The two seas
are already connected."

This shows pathetic lack of knowledge of
bathymetry of the sea in Setusamudram.

Bathymetry is topography of the
ocean. At the Pamban gap, where the Palk Straits meets Gulf of Mannar,
the depth of the ocean is very shallow, ranging from 4 ft. to 10 ft.
This shallowness makes the ocean in Agritirtham a mere oceanic lake.
This does NOT constitute an effective merging of the ocean-waters,
providing for free movement of aquatic species. Many aquatic species,
particularly of large-sized fishes thrive only in sea-depths deeper
than 10 ft. Thus, opening up a channel of 300 m. width and 12 metres
depth will effectively create a veritable ocean current moving such
aquatic species from one habitat to another. Habitat protection and
prevention of habitat migrations are mandated under the UN Laws of the
Sea and in international treaty obligations to protect the marine
ecosystem, endangered wild life and bioreserve. Sudarshan is right. SC
is mocking science by asking the stupid question.




Dr. Subramanian Swamy pointed out that both navigation and fishing
cannot co-exist. He was questioned by the SC Bench. The answer is
simple: The proposed channel will cut off over 2500 sq. kms. of the
bioreserve area from fishing activity since the channel alignment is
exactly 3 kms. west of the medial line between India and Sri Lanka
(that is a line which is only 15 kms. from Dhanushkodi). This means
that for a stretch of over 4 kms. (including 300 m. + buoys floatation
area), this ocean zone will NOT be accessible for fishing. Considering
that the biosphere close to the medial line is the nursery for fish
stocks, livelihood of coastal people dependent upon fishing will be
devastated. Does the Union of India want to see the impoverishment of
the coastal people, the fisherfolk, just to benefit a few vested
interests with trawlers in Port Blair? Dr. Swamy produced evidence to
demonstrate conflict of interest and asking for Hon. TR Baalu to be
made a respondent. The silence of SC Bench on this demand was
defeaning.




UOI senior advocate F. Narimaan mocked: "I have a problem with Rama's
date of birth cited by Dr. Swamy." Little does he know that even
Zarathushtra's dob may not be clear to the jurist. Jurists, Municipal
corporation's birth certificate ain't necessary. Not even
archaeological surveys for a divyakshetram visited by over 5 lakh
pilgrims evey year on ashadha amavasya day to offer pitru-tarpanam,
homage to ancestors.




So, who is mocking science? The justice system is expected to protect
the environment and also heritage. It is not competent to question
faith or sanction an ecological disaster in the making through a Setu
channel project, a mid-ocean channel passage unprecedented in the
annals of technological history of mankind.

Dr S. kalyanraman

***************

A mockery of science, conservation and environmental laws


Sudarshan Rodriguez (The Hindu, 19 May 2008)

It is beyond doubt that the Sethusamudram project will have disastrous
consequences for the region's biodiversity.


http://3.bp.blogspot.com/_UwwzmzFWHXA/SDDc9Xc_esI/AAAAAAAACRU/VlQ7uZftV7o/s400/dredger.jpg
PHOTO: K.GANESAN


UNCOMFORTABLE QUESTIONS: Dredging activity will result in the killing
of species protected under the Indian Wildlife (Protection) Act, 1972.


The religio-political controversy and public debate surrounding the
Sethusamudram Ship Canal Project (SSCP) have overshadowed the original
arguments raised against this project, namely its environmental,
economic and social impacts.



Ecological significance


Part of the project area, specifically Adam's Bridge, falls within the
Gulf of Mannar Biosphere Reserve (GOMBR). It is India's largest
biosphere reserve and has an area of 10,500 sq km, covering the
"Indian part of Gulf of Mannar between India and Sri Lanka." It is one
of India's major coral reef ecosystems with 3,600 species of flora and
fauna, of which 377 are endemic. It is famous for its chanks (conches
and other shells) which make Rameswaram one of the world's largest
shell trade and craft centres. The 21 islands that constitute the core
zone of the GOMBR form the Gulf of Mannar Marine National Park, which
is India's second marine national park. UNESCO's Biosphere Reserve
concept is based on the idea of oneness of humanity transcending
national frontiers and recognises the need for conservation of
vanishing species and habitats. The canal at Adam's Bridge is a mere
20 km from Shingle Island, one of these 21 islands. With the
completion of the SSCP, ships will be navigating through the biosphere
reserve and close to the park.


The other part where most of the capital dredging is planned is the
Palk Bay, which is also ecologically sensitive and has extensive sea
grass meadows. Sea grasses serve as nurseries for fish stocks, and are
essential grazing areas for turtles and dugongs (also known as the sea
cow: a highly endangered species on the verge of extinction).


Rohan Arthur, an ecologist and a leading expert on sea grasses and
corals with the Nature Conservation Foundation, is of the view that
"the importance of the sea grass meadows of the Palk Bay and Gulf of
Mannar cannot be overstated, as they are a conservation hotspot of
regional and global relevance." (from Review of the Environmental and
Economic Aspects of the Sethusamudram Ship Canal Project, by Sudarshan
Rodriguez, Jacob John, Rohan Arthur, Kartik Shanker and Aarthi
Sridhar.)


Impact of dredging

The Palk Bay, known for its unusually high sedimentation rate, is one
of the five permanent sediment sinks of India, that is, sediments are
constantly being deposited in the Palk Bay and Palk Strait. The
sediment sink and transport mechanism in the region are yet to be
fully understood. Strangely, all the project documents summarily
ignore important knowledge of sedimentation, and the bibliography
stops at 1989 while some of the key papers were published in the late
1990s and since 2000. Dredging Adam's Bridge along a 300-metre wide
stretch to make the canal passage will have drastic consequences for
marine ecosystems in the Palk Bay and the Gulf of Mannar. It will be
akin to opening the floodgates of a dam and will allow sediments from
the Palk Bay to flow freely into the Gulf of Mannar, thus affecting
the corals and fisheries in the Marine National Park and the whole
biosphere reserve. Both sea grasses and corals are sensitive to
increases in sediment levels. "The changed sediment conditions have a
range of effects on corals and sea grasses, affecting their basic
physiology, reproduction, recruitment, population and community
structure," says Rohan Arthur in Review of the Environmental and
Economic Aspects of the Sethusamudram Ship Canal Project (cited
above).


Loss of wildlife


The project directly results in loss of wildlife, specifically
protected species. This is evident from its own documents (Section 1.3
and 3.2 of the Environmental Impact Assessment prepared by NEERI)
which acknowledges the presence of corals, sea fans, sponges, pearl
oysters, chanks and sea cucumbers along the canal. The EIA (Section
6.4.1.2 and 6.6) report states: "Due to dredging, the bottom flora and
fauna on an area of about 6 sq km along the channel alignment in
Adam's Bridge and about 16-17 sq km in Palk Bay/Palk Strait area will
be lost permanently." Thus, the dredging activity for the canal will
result in the killing of corals, sea fans, sponges, and sea cucumbers,
all of which are protected species under the Indian Wildlife
(Protection) Act, 1972.


In fact, corals are Schedule I species, which means the government
accords it the same protected status as a tiger. It is shocking that
this aspect is being overlooked. According to the proponents of the
project, it is an acceptable price to pay.


Environmental laws


The EIA did not have a dredging management programme. This is also
pointed out in the L&T-Ramboll Detail Project Report (DPR) of the
SSCP, which recommends that this be done (L&T-Ramboll DPR, Section
12.9.2 on page 12-11, bullet point 2). The EIA of the project also did
not have a Disaster Management Plan (DMP), a mandatory legal
requirement. (Under Form A, Item 11 of the EIA notification, 1994 and
the Ministry of Environment and Forest's EIA Manual).


Till date there is no DMP for the project and the project authorities
have stated on various occasions that the Tuticorin Port Trust's (TPT)
DMP would be applicable for the project. The TPT's DMP was developed
only for the functioning of the Tuticorin port, where ships navigated
in the southern Gulf of Mannar (around Kanyakumari) to Tuticorin and
not further through Adam's Bridge and Palk Bay.


Many experts have pointed out severe shortcomings in the project's
documents and design in terms of data gaps with respect to basic
parameters such as sub-surface geology, bathymetry, and sedimentation
process in the project area. These have resulted in the poor design of
the project and inadequate assessment of risks, hazards and
environmental impacts. It is beyond doubt that it will have disastrous
consequences for the region's biodiversity, causing major and
permanent losses to fisheries and livelihoods.


The government needs to answer some uncomfortable questions on why it
ignored its own conservation and environment laws. The relegation of
the above-mentioned environmental arguments against the SSCP, and the
lack of scientific rigour in the design and EIA of the project,
represent a mockery of science, conservation and environmental laws.


(Sudarshan Rodriguez is a Senior Research Associate at the Ashoka
Trust for Research in Ecology and the Environment (ATREE). He can be
contacted at sudarshanr @ yahoo. com)


http://www.hindu.com/2008/05/19/stories/2008051951091100.htm


Tuesday, May 13, 2008

Where is Bhagawan in this cosmic chakra?



Cosmic charka in Upanishads.




The cosmic Chakra is described in Shwethaswathara Upanishad.
In verse I-4,

the created universe is described as
Brahma chakra.
It says - ‘Eka nEmim’ –

this is the axis denoting Maya on which
the prapanjam revolves.

It has ‘Trivrutam’ –

the three supporting belts are the three gunas.


It has ‘Shoda chaaram’ –

26 edges consisting of 5 elements,

5 gyanendriya, 5 karmendriya and manas.

It has ‘Shathaardhaaram’ –

50 spokes consisting of 5 viparyayam,

28 Ashakti, 9 thiushti and 8 siddhi


It has ‘Vimshathi prathyaraabhi’ –

20 secondary spokes
that consist of 10 indriyas and 10 vishaya.


It has ‘Ashtahbhi:shadbhi’: -

the 48 angas consisting
of 6 of 8 each (prakruthi ashtakam, dhathu ashtakam,
ishwarya ashtakam, bhavashtakam, devashtakam and
gunashtakam)


It has ‘Eka paasham’ –

the rope of kaama or desire.


It has ‘Tri maarga bhedam’ –

the three different ways
such as dharma. Adharma and gyana


It gives ‘Dwi-naimitthaika mOham’ –

the rotation of this
chakra under the pull of kaama, the rope gives rise to
results of two types such as paapa and punya,
happiness and sadness and so on.


In verse I-6 it is being said

that the jiva known as
‘hamsa’ (aham sa: , I am Him)

is being rotated in this
Brahma chakra.

When the jiva realizes the nature of himself vis-a vis the Brahman,

he is liberated from the Chakra.


The above description reveals “That” which

goes round and round in circular path,

from un-manifest to manifest

And manifest to un-manifest.

One interesting correlation is that a circular form

is known as ‘Vritthaakaara’ in Vaastu sastra.

The Vritthaakara bhumi is the best place for

growth, knowledge and prosperity.

Classical texts in Vaastu sastra such as Mayamatha

recommend circular plot and circular constructions

for temples,

monasteries and educational institutions.

In such a formation, growth takes place automatically.

That is the import.




The Cosmic charka has another unique feature

indicated by the form of Nataraja.

namely, the six edged sudharshana formation.

This formation has 2 triangles

one placed on the other in opposite directions.

A single tringle is harmful in Vaastu saastra.

a triangular plot or

a triangular construction is terribly discouraged.

But two triangles in the form of Sudharshana kOlam is

a yantra capable of making miracles.

This yantra when invoked with mantras

is the basis for any worship

or manifestation of Cosmic / spiritual sahkthi.




The cosmic charka in the form of Nataraja or Sudharshana charka

is indeed the core concept of creative and manifestative shakthi.

The Bheejaksharas – or seed- sounds do the role of a trigger.

These bheejaksharas are produced by the beating of udukkai.




Bheejaksharas




The basic syllables are called bheejaksharas

that bring out the desired goals.

The popular ones known to all are

a, u and m of pranavam,

which have been described by many sages and acharyas.



Another very powerful one is the gayathri mantra,

having 24 syllables.
Each of these are high energy creating ones

connected with 24 points within the body.
A peep into the power of mantras shows

how this is a vast science,

now in utter neglect.


There are a host of mantras which are all acoustics-based

and have been responsible for creation of universes

by vibrations by them.
Upanishads also speak of many bheejaksharas

for different types of accomplishments.


The basic 3 mantras Shreem, hreem and kleem,

are recited to get

wealth, auspiciousness and fame respectively.


The first triangle made in yantric sadhana

(in cosmic charka this forms the crown of Nataraja)

has hreem on top,

shreem on right corner of the base

and kleem at the left corner

representing
Gyaana, iccha and kriya shakthi respectively.


The hreem has 'ra' as the Bheejaakshara.

It is the purva rUpam or the agni.

The agni carries the oblations in all homas.

Hreem carries the offerings to the devas.


But contrary to this is the 'la' akshram of Lakshmi.
La is agni sthambhana, i.e., extinguisher of fire.

(remember lakshmi is always seated on lotus in water)


When 'la' bheejaksharam is chanted,

it replaces 'ra' bheejaksharam
and hreem becomes hleem that carries the offerings.


This is to show that Hreem and lakshmim

are two sides of contrary nature.

This is perhaps indicated by the last verse of Purusha sooktham –

“Hris cha tE lakshmIsh cha patnyau”


(One of the mantras is the Krishna bheejaakshara, the 'ka' of kleem.

It is also known as the Brahma akshara that fulfils any desire.

All the aksharas have some ati devathas

and it is interesting to note that Mars,

representing warrior qualities is the ati-devatha

for Krishna bheeja.

(the ati devatha and gruha tattwa are expressed in Upansihads

- Aithareya and Brihadharanyaka in particular).

This perhaps explains how Krishna as Yogeshwara of Arjuna

was the mastermind behind all war-tactics.)





Strings or acoustics?




Any scientist working on cosmology might

take a leaf out of these views of Vedas and

look for clues (for proof) in the sky.




But what he will see or has seen is just one 'pulse' or one kalpa

or just one day of Brahma in the entire span of 100 years of his life.

This constitutes just 4,32,00,00,000 years.


The apparent creation that

began at the beginning of this 'day' of Brahman is now seen by

scientists as form of strings streaming through.

These strings or they in some other form have been streaming through

for 4,32,00,00,000 years (night time of Brahma = 1 kalpa)

before manifesting into physical universe.


Also before these strings sprang,

they were part of a previous universe of activity.

That part disintegrated from physical terms into subtle level of 'strings'.

So what the scientists see in the strings is not the creation

of the Universe,

but creation of this particular 'pulse' or kalpa.

For the very Real beginning, one has to look into Vedas only.

That very beginning is what is depicted by Nataraja's udukkai

that happened before 50 years of Brahma's life term,

that is,

before 4,32,00,00,000 x 2 x 365 x 50 years +

nearly ¼ of this duration as sandhi .




That real beginning starting with the sound of Udukkai

which is nothing but Pranava,

consisting of bheejaksharas of creative and manifestative capabilities

is indicative of the birth of universes from sounds!

The Naadha Brahma seems to contain the secrets of creation!




Cosmic evolution in Rudram.


SrIRudram is recited by all.

It is part of Vedas - also it is glorification of the cosmic form of Brahman.

The glorification done by Arjuna on seeing Krishna's cosmic form is also about this.

"I see thee without beginning, middle, or end, infinite in power;

with many arms.

The sun and moon are your eyes, the burning fire your face.

The whole universe is heated up with your radiance."

"This space between heaven and earth and all the quarters are filled
with Thee alone. Having seen this, thy marvelous and awful form, the
three worlds are trembling, O high souled Being."



Vedas glorify the same in SrI Rudram.
In the first Anuvaka of Sri Rudram, Rudra is asked to turn away his
Ghora rupa (fierce appearance) and to please his followers. Something
Arjuna too requested.



In the fourth Anuvaka, Rudra is described as the creator and worker
of all kinds. He is the cause of both the significant and minor.



In the fifth Anuvaka, Rudra's existence in running waters is praised
and his five activities are described (creation of the universe,
preservation of it, destruction at the time of Pralaya, bondage in
ignorance and the release of moksha).



In the sixth Anuvaka, Rudra is identified with time (Kalarupa). He
is described as the source of the different worlds, Shrutis (Vedas)
and its essence in Vedanta.



In the eighth Anuvaka Rudra is described as He who illumines other
Gods and confers powers on them. He is seen as ever present in holy
rivers and He who can absolve all sins.



In the ninth Anuvaka the strength and power his attendants is
celebrated because they illumine the gods and the world and control
the forces of the universe. The is the area of activity depicting the
manifestation of the Brahman.


The description of Brahman and His prowess in Sri Rudram shows
why it is recited by all followers of Vedas.
It is about The Supreme Brahman in Cosmic form.
In mundane terminology,
it is about the 'gemba' of the Lord,
His office, or factory, or area of activity, or
whatever one may call.


The created / manifest worlds.


There is no end to these universes

as they are being continuously born.

Only when the present Brahma of our universe

reaches the other end,

all that has been in this universe will slip into

unamanifest, avyaktham, aksharam etc .


But then another one is already in place acing behind us.

That is there are manifest worlds before us

and coming behind us.


The entire realm of our cycle of universe is moving continuously

wth deluge and creation happening continuously at the Damaru and agni.

This means that if only we can time travel

we can see what has gone before us (past)

and what is happening behind us (future)

It is indeed mind-boggling to imagine this scenario.
It is indeed amazing to vision this Brahman
who makes all this happen
and has all this – where ? in His womb!!!




Almost all sruti and smrithi texts do speak of creation

at the very beginning,

springing from Lotus from His naabhi.

A discussion on this
between sage Bhrigu and Bharadwaja (Shanthi parvam, chapter180)

has some interesting clues.




Bhrigu says that Brahma was the first born as
he was from the lotus of the Lord.

Bharadwaja refutes this idea
saying that since the Lotus has sprung first,

the Lotus must be considered as the first born, not Brahma.

Bhrigu replies that this
Lotus is the aasnam for Brahma deva or in other words,

the base on which creation rests.

He does not concede that the Lotus is the first born.



Herein lies the secret about the Lotus,

which is the form and name of Lakshmi or Sri

who is none but the Will or Sankalpa of Brahman.

It is on the Will of Brahman,

everything sprang up, continued and recoiled back.

The Will can not be separate from the one who has willed.

The Will of the Lord projected first, initiated this Universe.

Since It is the major link between created Universe and Brahman,

and since It is the Will of Brahman,

It or She or Sri is the purushakaari,

through whom everything of this is creation is routed.



That is why Bhagavan always wishes to remain in Leela vibhuthi,

because here only, He exists with His Will or wife or Mind projected.

At other levels, this Will or Wife is withdrawn within Himself – in

the ¾ th of unmanifest cosmic egg and in Vaikuntham as well!!



One will be perplexed to see that in the description of Vaikutham

in Kaushitaki Upanishad

(the only Upanishad where this description is given),

there is no mention of His divine consort.

Even in Vaikuntha gadhyam,

which Bhagavad Ramanuja composed by drawing the features from

this Upanishad,

the mention of His consort is not in explicit terms,

such as seated here or there.

The description is not there, leaving it

to one's imagination.



Looking for clues why he has just said that He is with Lakshmi

and not elaborated where and how,

we get to see two valuable insights,

one from Brihadharanyaka upanisahd and

the other from Taittriya Aranyakam.

In Taittriya Aranyakam, there is a verse (part of Purusha sookhtham),

"HrIshcha te LakshmIshcha
patnyau".

Both Lakshmi and HrI are spoken of as His wives.

Who is this HrI?



The description of this comes in Brihadharanyaka Upanishad,

(chapter 5 – part 3)

HrI is Hridhaya which is none but God Himself.

The Upanishad says that Hri is ekam aksharam.

HrI means to draw or to attract.

By equating Lakshmi with HrI in Taittriya Aranyakam,

it is inferred that Lakshmi is she who attracts.

Lakshmi is HrI who is none but Him.


In his Dhayana slokam to Brahma sutra bhashyam,

Bhagavad Ramanuja says this:

"May my understanding assume the form of loving devotion to that
Highest Brahman who is the Home of Lakshmi ."

(inference:- Bhagawan is
the home of Lakshmi, She resides within Him)
(Sloka continued)


"and to whom the creation, preservation, destruction
etc of all the worlds a mere play.."

(inference:- the 3 acts become a
combined responsibility of the two.)

Such 'play' happens once creation is started, from Hridhaya kamalam,
from Lakshmi as aasanam (seat) as sage Bhrigu said.

When not involved in 'play', she resides inside Him.

That is why no specific mention of
Lakshmi in KaushItaki description of Vaikuntham

and no specific aasanam for her in Vaikuntha gadhyam.
In mundane creation, she is the born or projected first. In cosmic
presence, she is one with Him!


Having known her place of residence now,
should we not explore the
residence of Bhagavan?




Where is He? In Leela vivhuthi or Nithya vibhuthi?



We all know that He is everywhere.

But if I want to know where He is right now,

at the present moment, what can one answer?




Also, if I want to know where vaikuntham is, what can one answer?

Taking up the second question first

( because if we know His place of residence,

we can know where He is at any particular moment –

whether He is at home or outside;-)),

the answer we often hear is that

Vaikuntham is Nithya Vibhoothi which is beyond the leela vibhoothi.



If we accept this, it is like putting boundaries to both

His leela vibhoothi and His Vaikuntham.

Am I right?
In the previous post,

we were able to justify the
infinite nature of His cosmic egg.




There is no outer boundary to this cosmic egg.


If we assume otherwise, we are drawing a limit to His size
which contains this egg as His womb.

So there can not be (logically too)

any limit to this area of cosmic activity.

Then where can the boundary of vaikuntham begin?



It is here I think of applying some information from

Mahabharatha and Brahma sutras.

In Mahabharatha, in Shanthi parva (352), Bhagavan
Himself gives an exposition of His various namas to Arjuna

and tells how He came to be called by each of this nama.

He says, "Its by me prithvi was joined with water,

akaasha was joined with vaayu and vaayu

was joined with tEjas.

Since I am not inefficient in folding these,

I came to be called as Vaikunthan."




Kuntam means inefficiency.

Vi means not so.

Since I am not so

( not inefficient or not unable to fold them as I like),

I am Vaikunthan.


This explanation by Lord Krishna Himself

when applied to those passages from Brahma sutras

on what happens to the jiva

when it is Released, throws different insights.


(Brahma sutra bhashyam from 4-3-6 to 14

may be referred for the following explanation)

Samsara means 'connection with the body'.

Release means getting
released from this connection.

This is variously known as mukhthi,
veedu, mOksham etc all meaning Release.

When the connection is gotten rid off,

there is no return to the samsara or cycle of birth.

OnceReleased, what happens to the jiva?




Sage BAdari says that it will reach Brahma loka or

the former most of all lokas in this creation,

the loka where Brahma deva is situated and
proceeding with his creation.

In other words, it will reach or attain
Hrinyagarbha.

Here no talk of attaining Vaikuntham comes.

All the jivas that have attained this loka,

will be guided out of this
creation cycle to 'enter the Supreme abode' (Kurma purana) .



But sage Jaimini does not agree with this view.

He also quotes relevant texts to show

that the jiva attains Brahmanhood,

which does not mean attaining or going to Brahma loka.

What ever world that it is said to attain are

all supernatural worlds emanating from the mere
will of the Brahman which can be infinite in numbers.




From Chandogya (VIII.xiii. 1) it is known

that that the world of Brahman which is
attained is something uncreated.


Both these versions must be true because they have been drawn from

"the head of Vedas" (Ramanuja's dhyana slokam for Sri Bhashyam)

which is Upanishads.

To reconcile both, the derivation of the name

Vaikunthan helps!



The Released soul does not leave this plane of creation

until Brahma's parama aayuL gets over.


Only if it is assumed so, can we justify

how sage Narada is able to move among the worlds,

how sage Agasthya is able make his presence

during time periods,

how different gods and rishis can be seen in different manvanthras

and how all those viNNuLaars and nithya sUrIs

mentioned in Divya prabhandam

are able to give attendance at any place as they will.


It is also possible that if one attains

the devotional level of Sri NadamunigaL,

Swami Namamzhwar himself will come to him.



By this it is also deduced that another

avatara of Adhi Shankara or Ramanuja is not ruled out.


If necessary and if ordained by Lord,

they will come back.

But they won't be tainted by karmic bond,

because a strong injunction exists that
once Released, they wont be bound!


When they are born, it is to
fulfill the mission of Lord,

and not for any karmic connection nor do
they get into any new karmic connection.


Here again we have to understand how the Released soul

can attain Brahmanhood without leaving this leela vibhoothi.


Here comes the play of Vaikunthan.

Since He is Vaikunthan,

any kind of permutation is possible for Him.

In any way as to make the Jiva happy,

He will create the Vaikuntham within this leela vibhuthi itself.

Only if it is assumed so,

can we justify our earlier understanding that there can
not be any boundary or dimension to Vaikuntham.

If deemed otherwise,
it is to undermine Lord's capability.



Again, only then He can be
called as Nithyan and His abode Nithya vibhoothi.

If there are some places like leela vibhoothi where,

if assumed, that He can not have
His abode, He can not be all powerful,

He can not be Vaikunthan and He
can not be Nithyan.



Therefore it is inferred that everywhere is His
nithya vibhoothi and anywhere He can have nithya vaasam
and anywhere
He can establish Vaikuntham.



This notion is supported by the
injunction that Vaikuntham or parama padam is a 'realm'.

(Vedartha sangraha)


Ramanuja has clung to the thought of Jaimini and constructed
the model of Vaikuntham in Vaikuntha gadhyam.

This is encoded in his
final verse of this gadhyam

"Srimath paadaara vinda yugalam shirasi
krutham DHYAATHVAA."

It is by dhaynam, by mind, the Released soul
'sees' and attains Vaikuntham.

Another justification why Vaikuntham is attained

within this leela vibhuthi itself is about the way

Bhagavan refuses to leave His wives!!


One wife Lakshmi is now existing as

'IshwarIm sarva bhoothaanam'


because it was only by having her as support or aasanam,

everything has been created.

When she has her job still going on here,

how can He leave her and stay in Vaikuntham without her.

In any form of Vaikuntham created for the sake of the Released soul,

He can be seen with Lakshmi in projected form,

and not as one withdrawn within Himself,

ONLY if such a vaikuntahm is created in leela vibhoothi.




Another justification is the peculiar description,

one finds in KaushItaki that

the legs of His couch are made of Past and Future.

Where is Present?

Present is not there in this Vaikuntham.


That means


Present is HERE, very much here in leela vibhoothi,

in the created universe!


At any time if one wants to see Him in the Vaikuntham

Which is supposed to be beyond the realm of leela vibhoothi,

one will see of the Past and Future only.

To see Him in Present, one has to follow Him

to the leela viboothi.


This gives us the insight why all His consorts,

nithyas etc are ever willing to take up the task to be born

in this leela vibhoothi.

Who would like to be there in Vaikuntham

without Him for the Present?

This inevitable connection with the jivas of the leela vinhuthi

is indicated in KaushItaki thus:-


The Released soul is being interviewed by Bhagavan.


"Brahman says to him: 'Who am I?'

He shall answer: 'That which is, the true' (Sat-tyam).


Brahman asks: 'What is the true?'

He says to him: 'What is different from the gods and from the senses (prana)

that is Sat, but the gods
and the senses are Tyam.

Therefore by that name Sattya (true) is
called all this whatever there is.

All this thou art.'"

If Bhagavan is Satyam,

it is inclusive of Himself and His created ones.

(The senses denoting them as connected with the jivas.)
Now continuing from what we can say about His non-inclination to
leave His wives!
One wife is Lakshmi. The other two are Bhoo devi and NeeLaa dEvi.
They form the trio of vyahruthis in the created universe!
Bhu: = Bhudevi , the earth or prithvi
Bhuva: = NILA devi
Sva: = Sri devi
Maha: = Narayana or Vishnu



(The Vedas speak of three consorts to Vishnu, Sri, Bhu and NiLa. The
three suktams, Sri suktam, Bhu suktam and NiLa suktam. as part of
Pancha Suktam give some insight.)


The lord of all the three, Bhudevi, NiLadevi and Sridevi (in the order
of physical, vital and mental) is lord Narayana.


With all these three consorts, through them, by them and in them, the
lord carries out His act of protection.

In my childhood, I was told that He protects me on all sides

By walking as Rama on my right,

Lakshmana on my left,

Sita in my front
and Hanuman behind me.

I believed that and this belief continues.

When I said the same thing to my children,

they shot back–
'what about other two places, above our head and beneath us?'

Though I managed to convince them

their question is precisely the reason

behind writing this lengthy post.

The present generation has a lot of questions.

I think in every generation this crop of questioners exist.

They have to be given the answers.

This is not a trend that must be despised, for it is by such

questioning only, Brahma vidya can be attained.

This trend can be seen in Upanishads, in discourses those days.

This vidya is something

that must be 'sought' not just delivered.


When one seeks, every step

–leading or misleading must be gone through,

corrected and attained at last.

Because it is in that way only, God has made them!

And it is in this way only

God can have His leela done!


If everyone knows everything,

what is so exciting for bhagavan to do
something as leela?




Think of the Sabhari episode.

I used to wonder why
Sabhari alone stayed back to receive Rama someday

as told by the sages,

why the sages did not wait for Him to see Him?

Their awareness
level is too high that they can even see Him in mind.

There is nothing exciting for Bhagawan in this.

For such persons, He will say,

“well, you seem to know my game.

You seem to know the tricks and rules I employ.

I can no longer play with you.

Better you quit this game.”

He will dispatch them

out of this game in the cycle of birth and lo,

they will be roaming all round only to be spectators to His leela!

They are not participants of this leela!


Only if jivas go out of the way,

he can chip in, make them go here and there,

trouble them and release them from trouble.


Such a jiva will think of Him –

He can use it to show His presence in some way.
Such a jiva may even hate Him –

He can also fight with him,

but anyone who has fought with Him,

has ultimately been taken up into His fold!
That is another joyful over-powering He can enjoy.

After all for what use, having such Enormous prowess –

only to create infinitely sized worlds?

He will then be a toy maker.


I doubt whether any toy maker can enjoy his own creations

(particularly, when they are being made

continuously for ever and if they are just lifeless)

unless the toy starts speaking to him

and throws up a challenge to him.

This is what is happening with most of us.


We do everything to undermine Him and His strength.

We provoke Him enough.

We even forget Him.

Can He then remain quiet?

He has to do something to make us

'understand' Him and remember Him.



That is why leeals are always a challenge to Him

which He enjoys –

like even when Duryodhana was accusing Him of foul play,

He was extolling his prowess to the extent
that Arjuna would have envied and worried

whether Krishna was changing sides!!


I am sure in some future birth in some future yuga or manvanthra,

Duryodana will be 'chased' by Bhagavan to make him

Turn to His side!!

His characteristic gesture to the most evil ones is

To turn them into His weapons

after having had a hearty fight with them!



The question of theodicy is therefore a part of this leela

where He is not seriously taking revenge on the evil doers,

nor being cruel in showing them the door.

An analysis of karma and its fruits

through the prism of naadi astrology shows that

an evil doer is not doomed for ever.




For instance, a Hitler who was instrumental in killing

millions will not be killed a million times.

Instead he will be given a chance
to save a million lives, say,

by some break-through invention in medicine!

But he will have to undergo the pangs of pain or torture
until he realizes that life must be guarded and not destroyed.

The destroyers of temples will be re-born to build temples!!

The kind of torture, pain and agony they inflicted upon others

in such crusades,

will be experienced by them in building those temples.

Once the realization sets in about the need to protect all

irrespective of caste, creed et al,

they will understand God's direct involvement in all this.



Without darkness,

one can not welcome or enjoy the arrival of the sun the next day.

Without evil being present in some measures,

The greatness of Good can not be understood.

Without pain, one can not
understand what pleasure is all about.

It is by contrasting one with the other,

can we understand the desirability of the other.



God has made provision for all this in His creation,

so that we learn,

we realize and we call Him.

To such a person's call, He definitely comes.

It is for this moment He is waiting.

He is ready to walk for
any length for this person who calls, in distress or in desire.

He walked for Sita. He walked for Pandavas.

He walked for the little boy who was scared of crossing

the forest alone to go to his school
(Ramakrishna's story).

He will walk for you and me.




Worlds - A play for God?




When the jiva also realizes, that He is walking for him,

that is the moment, the two, both Him and him, start enjoying each other.

Leela is not for Him alone.


If so, it will be one-sided, with the other feeling
humbled or tormented.

Both of them must enjoy.

This is like what it
means to be a puppet or an instrument.


When one is a puppet,

there is absolutely no control over one's own actions by oneself.

But when one
allows oneself to be used as an instrument by the Lord,

He takes charge and the jiva merely enjoys Lord's actions.

Bhagavan too enjoys
since He is now exercising His power and

showing it to one who can
better appreciate it.

Arjuna -Krishna duo is an excellent example for this.


Less awareness perpetuates one into being a puppet.

But awareness makes one to be used by Him,

instead of being controlled by Him.

The latter is what charama slokam indicates.

It is what makes both enjoy each other.


So the reply for the question "where is bhagavan?"

is that He is very much, nay, ALWAYS in leela vibhoothi only,

in this 1/4 th of manifest world!




That is why if some one prays to Him for riches

for fulfilling some wishes,

I don't feel like telling him, don't pray for riches, and
don't pray for anything.

If not on Him, on whom, bhagavan can shower the riches?

If not his, whose wishes can Bhagavan fulfill?

It is like for whose sake the father is saving money?


He will ask for riches today,

ask for position tomorrow and

by His action, will ask for Him someday.

This kind of successive conditioning

is indeed a laborious yet an enjoyable past time for Him.

When young, children see us as generous ones,

we know the need for being so then.

After sometime they consider us as hatable disciplinarians,

we do not fault them for it and 'understand' them.

After sometime they indeed start seeing the friend in us.

Then we enjoy each other's company as friends.




This is a process even within our lives.

It is a process with reference to jivas too

and Bhagavan needs to keep Himself busy always

if He has to find this leela vibhoothi exciting. Doesn't He?



*****************************


This post is dedicated to my mother

whose prayers done by way of Sethu snanam,

had me born through her

into this world.

May my thought be ever fixed on the Highest Brahman

in whose Higher realms

may she enjoy Him forever!




By

Kausalya Puthri Jayasree