Congress bid to save LTTE Prabhakaran?

In the wake of Srilankan army zeroing in on LTTE leader, the Congress party spokesperson, Veerappa Moily had asked for extradition of the LTTE chief, V. Prabhakaran so that he can be tried in India for the assassination of the former Prime minister, Rajiv Gandhi.

Given the track record of the Congress party in handling convicts of grave offences, is this the latest addition in the list of persons to be shielded by the Congress party? Not long ago, the Minister of state for Home indicated how Murugan (one of the convicts in Rajiv case) was waiting to be pardoned. He is 5^th in the Mercy list forwarded by the Government to the president. The Prime convict in Parliament attack, Afzal Guru is also waiting as the 28^th person in the mercy list. Perhaps Prabhakaran will join this distinguished list as 38^th or 40^th once he is brought to India and tried in the Indian court.

The route to save him lies in trying his case in India and stalling his sentence by adding his name in the list of Mercy petitioners. Sonia’s congress can do this comfortably by pointing their fingers at Tamilnadu allies as something of a ‘popular demand’ on Tamil sentiments for his release. Sonia’s actions in the past (as revealed by S. Gurumurthy in the article below) are demonstrative of this intention

Is this the real intention behind Mioly’s concern for trying the LTTE chief in the Rajiv case? Is there any understanding like this with the DMK? Is that why the DMK is silent on Moily’s appeal for extradition?

- jayasree

An LTTE-Sonia family link?

S.Gurumurthy

Tuesday April 29 2008 09:35 IST

The LTTE suicide squad did plan and eliminate Rajiv Gandhi. But, why did the LTTE do it? Was there a larger conspiracy that extended beyond the LTTE as the strike force? Was the LTTE the author of the crime or the mercenary for some one else or for some purpose that yielded some benefit to it? These questions persisted even after the actual assassins were brought to book. The Narasimha Rao government appointed the Jain Commission to go into the conspiracy angle to the murder.

In its interim report the commission did exceedingly good work to bring on record evidence about the political forces involved in promoting the LTTE in Tamil Nadu that made the crime possible. Yet it made a mockery of its main work, the conspiracy angle. It floated dubious and wild theories, involving Mossad! CIA! Besides adding confusion, it ended up trivialising a very serious exercise. This also robbed the commission of its credibility.As the commission's final report proved a flop, the Vajpayee government appointed a Multi- Disciplinary Monitoring Agency (MDMA) in 1998 to unearth the conspiracy angle.

But the person who first demanded, but, ultimately made, investigation into the conspiracy to murder Rajiv Gandhi irrelevant was none other than his widow Sonia Gandhi. Her attitude to the investigation and suspected actors in the murder dramatically changed. Her conduct in 1997 when she was working to enter active politics was a stark contrast to her attitude after taking over the congress leadership on the Jain Commission issue.

In 1997, she demanded that the DMK which, the Jain commission had said, was part of the conspiracy, be sacked as a partner of the UF alliance and pulled down the government when the demand was not met. Her party insisted the entire facts about the conspiracy be investigated and revealed.

Addressing a meeting at Amethi, Sonia hinted that the DMK was a fan of the LTTE and charged that those who doubted the Jain commission report were diverting the attention from the investigation into the conspiracy to murder Rajiv and demanded that the probe be completed expeditiously (Indian Express 2.2.1998). But, once she took over the party leadership, she not only ceased to evince any interest in pursuing the Rajiv Gandhi murder conspiracy, but also began allying with the alleged conspirators themselves. The developments, put together, reveal a shocking picture.

The year after taking over the Congress, Sonia Gandhi makes a secret move. In the year 1999, she told then President Dr K R Narayanan privately that 'neither she nor her son and daughter wanted any of the four convicts' sentenced to death for Rajiv's assassination 'to be hanged', and pleaded that no child should be orphaned by an act of the State. Noted the Indian Express (Nov 20, 1999) that before her plea for mercy to the Rajiv killers the Congress party was the leading opponent of mercy to them. This silenced the party once and for all. What transpired at her private meeting with the President was revealed not by Sonia, but by Mohini Giri (the former chairperson of the National Women's Commission) and on that basis Nalini's death sentence was commuted to life. (Frontline Nov 5-18, 2005).

Then, in February 2004, there were reports, editorially commented by the Island newspaper in Colombo on Feb 20, 2004, that Eduardo Faleiro, her emissary, had a secret meeting with the LTTE chief Prabhakaran at Killinochi. Island had also referred to reports that Sonia's mother Ms Paula Maino had met Anton Balasingham, LTTE's point man in London, in connection with the electoral alliance between the DMK and the Congress. While Eduardo Faleiro at least made a feeble attempt to deny the meeting, Paulo Maino would not even deny that.

Third, the Paulo Maino meeting preceded, and the Faleiro meeting succeeded, the unbelievable U-turn of Sonia Gandhi to forge alliance with the DMK which was accused by her own party in 1997 of being part of the conspiracy to murder her husband. The DMK-Congress alliance seems to have been agreed upon sometime in December 2003. In January 2004, Sonia met the DMK chief and concretised the alliance. The coming together of one of the alleged conspirators and the victim of the conspiracy made a mockery of any further investigation into Rajiv Gandhi murder. For the last four years there is not a single word spoken by Sonia on pursuing the Rajiv Gandhi murderers and on unearthing the conspiracy or for the extradition of Prabhakaran or Pottu Amman.

This is despite the fact that, when, on April 10, 2002, Prabhakaran met the press at Killinochi, he did not even deny that LTTE was involved in Rajiv assassination. Fourth, the LTTE too responded favourably to signals from Sonia that she was not against LTTE. On January 27, 2006, Anton Balasingham, told an Indian TV news channel that the Rajiv killing was 'monumental tragedy' and asked the people of India to be 'magnanimous to put the past behind' and deal with the LTTE.

Fifth, Sonia did not object to the inclusion of the DMK woman MP in whose house Sivarasan the main killer of Rajiv Gandhi had stayed for which she was detained under the TADA, as a minister in the UPA government. Sixth, the MDMA which was appointed by the NDA government after Sonia rejected the Action Taken Report on the Jain Commission, has virtually become defunct under the UPA regime. Since 2004, she has not uttered a single word asking what the MDMA is doing. And finally now in March 2008, Priyanka Vadra, Sonia's daughter makes a secret visit to Vellore jail and meets the first accused in the murder of Rajiv, for over an hour.

Media reports say that they sat by each other's side, cried and professed goodwill towards each other! No one knows what transpired between them. The meeting clearly illegal, looks almost a conspiracy, would have remained a secret had the media not exposed it. Priyanka said that neither Sonia nor Rahul or Priyanka believe in hate or anger, and that the visit was her way of coming to terms with the Rajiv Gandhi murder.

Moral high ground seems to be a cover for undisclosed political strategies. But where was this high moral ground when Sonia angrily pulled down the UF government on the ground that DMK, a suspected co-conspirator with LTTE, was part of the alliance? Is Rajiv Gandhi's assassination a personal affair between the Sonia Gandhi family and the LTTE for the former to punish or pardon the latter? LTTE has neither confessed nor regretted its action for the Gandhis to pardon. The LTTE is even today unrepenting.

The prosecution case is that the LTTE supremo decided to avenge Rajiv Gandhi for sending IPKF to Sri Lanka and betraying the LTTE. But that was no personal decision of Rajiv Gandhi. The assassination was an act against the state of India.

This is how it should be seen and pursued. Neither Sonia nor Priyanka nor the Congress has the right to pardon the criminals who have challenged the sovereignty of India.

http://www.newindpress.com/NewsItems.asp?ID=IEM20080428231348&Title=Main+Article&rLink=0

Astrological info from Lal Kitab!

Lal Kitab, is a collection of 5 books on astrology, originally published in Urdu language. The principles are mostly of Vedic astrology and are written in mystic verses. Interesting are the methods to construct birth charts by observing palm lines and the design and structure of the house that one lives in.

Given here are some interesting principles from Lal Kitab.

Striking Principles and Precautions

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The author of Lal Kitab has enunciated such significant principles of astrology that stand well tested today and as such they are of utmost importance in our day to day life. In view of this, an effort is being made here to describe some unfailing principles and astrological precautions for the benefit of people at large.

Residential Houses To begin with, no temple with idols should be constructed even for individual worship in a residential house. However, keeping photos or drawings of deities on paper is not prohibited. This is highly inauspicious for the natives born with Jupiter in 7th house. If there is a small dark room at the end of the house, where there is no passage for air or light, the same should be left as it is and no attempt should be made to facilitate natural light through opening windows etc. in that room; otherwise, misfortunes will strike the residents. Places where ornaments or money is kept secretly must not be left empty. If there is nothing to be kept, please put some dry fruits there. There must necessarily be some uncemented place in a house. But if it is not feasible, the articles related to Venus must be installed and established therein. Safe Delivery and Longevity of Children • Worship of lord Ganesh is highly auspicious for children and property. • For safe delivery of children, a milk pot filled with milk and a sugar pot filled with sugar must be touched by the delivering mother and kept at some different place. After the delivery both the pots should be offered to some temple and should not be brought back from there. Good effects will multiply if the quality of the pots is good. • If one's children do not survive the native must distribute salty preparations in place of sweets, to celebrate the birth of the child. Alms and Charity • Digging of wells or providing drinking water facilities for public is strictly prohibited for those with moon in 6th house of the birth chart. Any violation of the above would invite utter destruction and extreme poverty. • Building of dharmshalas, sarais or inns is strictly prohibited for those having Saturn in 8th house. • Saturn in Lagna and Jupiter in 5th house cause death of children one after the other, if copper coins are given in charity. • Jupiter in 10th and moon in 4th cause false allegations and critical legal proceedings against the native if he builds temples or gurudwaras. • Financial aid to widows and scholarships to poor children are strictly prohibited for those having Venus in 9th house. • Grave consequences would folllow if a native with moon in 12th house opens schools for free education, or offers food to religious saints and Jogins. • Anyone having Jupiter in 7th house must not offer clothes to anyone in charity • Donations in the morning and evening hours by persons having Sun in 7th or 8th house of their horoscope will produce highly harmful and poisonous effects. Adoption The younger brother should never go for adoption of children of the elder brother. At the same time he should also not arrange the free marriage of the daughter of his elder brother. These practices would certainly lead to disastrous consequences. Selection of Bridegrooms • Saturn in 11th house makes the native desert his wife and children in young age, whereas Saturn in the boy's 2nd house proves inauspicious for the bride's family. • Mercury and Rahu combining in houses 3, 8, 9, or 12 of the groom is also inauspicious for the bride's family. • Venus and Ketu together in Lagna make the native impotent. • The groom is likely to be of bad sexual habits and may destroy his wealth in that, if the planetary positions are as follows : (a) Sun in 6th and Mars in 10th with the afflicted 12th house. (b) Moon in Lagna and Jupiter in 11th house . (c) Jupiter and Venus in 10th house. Remedies Applicable to All. • Sweet loaves of bread, specially baked in Tandoor, should be offered to animals every month for warding off sickness, quarrels and other troubles, caused by Mars negative in the horoscope. • Place a pot of water under the headside of the bed at night and pour it on a tree or plant in the morning. • Taking meals in the kitchen is a strong safeguard against the mischiefs of Rahu. • From one's own meal a chapati or a piece of it must be offered to cows, crows and dogs for all round well being and prosperity. Further, we all believe that going to a temple for offering prayer is always a good thing, which must be admired and encouraged. But according to Lal Kitab, the native having a malefic planet, especially Saturn in 8th house, when 2nd house is empty, must not visit temples or other places of worship. Rather he should bow his head from outside. Similarly, if planets occupying 6th, 8th and 12th houses are inimical to each other and 2nd house is not occupied by any planet, the native must avoid visiting temples and other religious places of worship. The most striking thing about Lal Kitab is that it enshrines due admiration for Vedic culture and philosophy of the Hindus. Living in a joint family has been suggested as a powerful remedial measure and if for some reason this is not possible the native should sleep on the bed sheet which was used by his father. In other cases the native has been asked to obtain the blessings of parents and elders etc. as an amulet against the evil. It is worth pointing out that such simple and innocent remedies have worked wonders in tested cases. More on >>

• Lal Kitab :An Astrological Marvel
  
• Sun : Effects And Remedies
  
• Moon : Effects And Remedies
  
• Mars : Effects And Remedies
  
• Mercury : Effects And Remedies
  
• Jupiter : Effects And Remedies
  
• Venus : Effects And Remedies
  
• Saturn : Effects And Remedies
  
• Rahu : Effects And Remedies
  
• Ketu : Effects And Remedies
  
• Striking Principles and Precautions

  
  

  
  
  

Related article:-

http://www.astrosage.com/lalkitab_introduction.asp

Aryan Migration out of India!

 

Demolished once for all: Aryan Invasion Theory  

       
Virendra Parekh  

 

 "An unknown Indian has taken on proponents of the Aryan invasion/migration theory, demolished their case, and established that northern India is the original home of the Aryans and the Indo-European family of languages. The importance of this remarkable achievement cannot be exaggerated. In course of time, it can compel the revision of the history not only of Indian but also world civilization."

 

That was Girilal Jain in his masterful review of Shrikant G. Talageri's 'Aryan Invasion Theory and Indian Nationalism,' published in 1993. Since then, Talageri, a not-so-unknown Indian now, has come up with two more works. His 'The Rigveda: A Historical Analysis' (2000) established that Vedic Aryans were inhabitants of the area to the east of Punjab, traditionally known as Aryavarta; that the region of Saptasindhu formed the western periphery of their activities and that the Aryans migrated from the east to the west within India and beyond it. For this, he relied solely on a detailed analysis of the Rigveda.

 

His latest book, "The Rigveda and the Avesta: the Final Evidence," seeks to prove conclusively beyond all reasonable doubt that India was the original homeland of the Indo-European family of languages, that the Rigvedic people were settled in areas around and to the east of the Sarasvati river in at least the third millennium BCE if not earlier, that the proto-Iranians who later became Zoroastrians were settled in the areas to the west of the Vedic Aryans, and that both started expanding westward around that period.

 

As the name of the book suggests, Talageri collects, collates and compares a massive amount of evidence from the Rigveda and the Avesta and also marshals undisputed recorded facts from Mesopotamian history about the Mitanni and the Kassites to support his conclusions. He relies on non-controversial data such as names of people, animals and places, and on the provenance and numerical frequency of their occurrences, rather than subjective interpretations of esoteric texts.

 

We teach our children even today as settled facts that nomadic Aryans invaded/migrated to India around 1500 BCE, destroyed the Indus Valley culture and began what is known as the Vedic Age, and produced Rigveda around 1200 BCE. However, this is only a theory, and an extremely weak one at that.

 

That there is not a shred of evidence for it in either the ancient literature or archaeology, that it is based on nothing more solid than some striking similarities among the Indo-European languages, that there is an overwhelming body of solid evidence against it, and that even the linguistic data supporting it can be better explained by an alternative opposite theory, has not daunted its proponents who are deeply entrenched in the academia, media and, worst of all, in politics.

 

Originally cooked up by 19th century European scholars to serve the interests of India's colonial masters, the theory has now been appropriated by current political ideologies whose sole purpose is to keep India weak, divided and confused. It is used to deepen and exploit regional, linguistic and racial cleavages in Indian society, deny nativity and originality to Hindu civilization, and justify later invasions: if Aryans came from outside, how can the Hindus cavil at Muslim or European invaders?

 

This is not the first time that the Aryan Invasion Theory has been disproved. It has been demolished several times over in the past. Talageri's specialty is that he uses only objective, non-controversial and verifiable data from ancient texts to support his conclusions.

 

Talageri's point of departure is the internal chronology of the Rigveda. The Rigveda, the oldest book in the world and the most primary source of knowledge about ancient India, consists of 1028 hymns divided in ten Books, or Mandalas. The composition of these hymns, their collation and compilation in the present form, must have been a gradual process stretching over a vast geographical expanse, spanning several centuries if not millennia, and involving generations of seers, kings and other actors.

 

The Rigveda itself provides strong and massive internal evidence that all of it was not composed at the same time. There is general agreement among scholars that Books II to VII, known as family books, are older, whereas Books I, VIII, IX and X came later. The family books are composed either entirely (as in the case of Book VI) or almost entirely (as in Books III and VII) by seers of a single family; or entirely (as in Books IV and II) by the members of a single family with a few hymns composed by a family related to them;  and they use simple meters.

But among the family books, Book V is regarded as the latest. Descendants of composers of other family books are composers of hymns in this Book; and although it belongs to the Atri family, it has composers from as many as six families. In meters, it uses mainly four-line Anushtup in preference to the three-line Gayatri which is more prominent in older family books; the five-line Pankti meter makes its appearance here. These characteristics become stronger in later Books. Book I, VIII, IX and X, for instance, each has hymns composed by seers from many families, and uses not only the five-line Pankti, but also the six-line Mahapankti and the seven-line Sakvari. And personalities and events of the earlier Books are referred to as belonging to the distant past and so on.

 

In 'The Rigveda: A Historical Analysis,' Talageri has analysed the internal evidence in great detail and established the detailed chronological order of all ten Books as follows: Books VI, III and VII are the oldest (Early Books), followed by Books II and IV (Middle Books) and then come Books V, I, VIII, IX and X (Late Books) in that order.

 

However, his argument in the present book is not dependent on this detailed chronology. The generally accepted division by scholars of the ten Books into Old Books (II, III, IV, VI, VII), and Late Books (I, V, VIII, IX and X) is enough to support his argument.

 

That argument can be simply stated. Rigveda and Avesta have a lot in common—names of people, animals, meters, geography. However, the Early Books of Rigveda have very little in common with Avesta, while the Middle Books have a little more. But it is the Late Books of Rigveda that have a lot in common with Avesta, pointing to a period of contemporary development.

 

Take just one example. The Early Books have few Iranian names: two related kings (Abhyavartin Cayamana, Kavi Cayamana), one priest (Kavasa) and four tribes (Prthu/Parthava, Parsu/Parsava, Paktha and Bhalanas). All these names occur only in three hymns; none of these names of persons or tribes finds any reference in the Middle or Late Books. The three hymns pertain to the historical battles in the Early period and these names refer to enemy Iranians then located in the eastern and central Punjab. Besides, there is a hymn which mentions a sage Usana and his father Kavi Bhargava who played a very important role in the later mythology built on Indo-Iranian conflicts. All these names have equivalents in the Avesta.

 

In the Middle Books, we find names of four sages, which are not mentioned at all in the Early Books, but find numerous mentions in the Middle and the Late Books and are referred to in Avesta as well. They are: Turviti, Gotama, Trita and Krsanu; in the Avesta they are called Taurvaeti, Gaotama, Thrita and Keresani. All these personalities are Vedic and pre-Zoroastrian. Taurvaeti in the Avesta is an early figure, the father or the ancestor of Fracya (Yast 13.115). Thrita is specifically mentioned in Yasna 9.10 as an ancient personality belonging to a period far earlier to Pourushaspa, the father of Zarathustra.

 

But the main case rests on dozens of names and name-elements common to the Rigveda and the Avesta. These Vedic name elements like asva, ayana, rta, rna, atithi, brhad, ratha, syava, sura, and names such as Yama, Krishna, Aptya, Vrsni, Varaha, Vivasvat, Atharvan, Kashyapa have their equivalents in the earliest parts of the Avesta, but they are found exclusively in the Late Books and hymns of the Rigveda, and in later Vedic and Sanskrit texts.  

 

To sum up, the Early and Middle Books have only 8 hymns containing these name-elements common to Avesta, and all eight of these hymns are identified as late or interpolated by ancient text Aitareya Brahmana or by western scholars like Oldenberg. On the other hand, the Late Books have no fewer than 386 hymns containing such name-elements.

 

Apart from names and name-elements, there is the evidence of the development and use of meters used in various hymns of the different Books. The earliest hymns in the Avesta, the Gathas, composed by Zarathustra, use the six-line Mahapankti meter, which is used only in the Late Books of the Rigveda. On this parameter also, the evidence points to the same conclusion: the common development of the joint Indo-Iranian culture represented by these two sacred books took place in the period of Late Books of Rigveda. The Early and the Middle Books of Rigveda belong to a period which is older than the period of the development of this joint culture.

 

The next question is: in which area were the Early and the Middle Books composed? Where were the Vedic Aryans living in the period before the development of this joint Indo-Iranian culture?

 

The geographical evidence of Rigveda is very clear and unambiguous. It shows that the Vedic Aryans, in the period of the Early and the Middle books, were inhabitants of interior parts of India, to the east of river Sarasvati and were only just expanding into and becoming acquainted with areas further west.

 

The geographical horizon of the Rigveda extends from (at least) western Uttar Pradesh in the east to eastern and southern Afghanistan in the West. Let us divide it in three regions: the eastern region comprising the Sarasvati and areas to its east, mainly modern Haryana and western UP; the western region comprising the Indus and areas to its west, mainly the Northwest Frontier Province of Pakistan, Afghanistan and contiguous areas of southern Central Asia; and the central region comprising Saptasindhu or Punjab between the Sarasvati and Indus.

 

The eastern region is clearly known to the whole of the Rigveda. Copious references to the rivers such as Sarasvati, Drshadvati, Hariyupiya, Yavyavati, Ashmanvati, Yamuna, Ganga, places such as Ilayaspada, Kikata, and animals such as elephant, buffalo, peacock and spotted deer are scattered all over the Rigveda, but particularly in the Early books.

 

In sharp contrast, the western region is totally unknown to the Early Books, only very newly familiar to the Middle Books, but quite familiar to the Late Books. The western places (except a solitary reference to Gandharva in a late hymn), animals, lakes and mountains are totally unknown to the Early as well as the Middle Books, and exactly three rivers are mentioned in Book IV, which represents the western-most thrust of the Vedic Aryans in the Middle period.

 

The late books, on the other hand, are strewn with references to rivers such as Sindhu, Amitabha, Rasa, Svetya, Kubha, Krumu, Gomati, Sarayu and Susoma; places such as Gandhari, mountains such as Arjikya and Mujawat, lakes such as Saryanavat, and animals such as Bactrian camel, Afghan horse, mountain sheep, mountain goat and boar.

 

Most interesting are the references to the central region—the Saptasindhu or Punjab between Indus and Sarasvati. Very significantly, the Nadi Sukta lists the rivers from the east to the west. Book VI, the oldest book, does not know any of the five rivers of Punjab. The second oldest book, Book III, mentions only the two easternmost rivers—Vipas (Beas) and Sutudri (Sutlej). The third oldest book, Book VII, mentions Parushni (Ravi), the third river from the east, with reference to the Battle of Ten Kings in which the non-Vedic enemies figure as western people of the fourth river Asikni (Chenab). Even the phrase Saptasindhu first appears in the Middle Books.

Significantly, Iranian texts also confirm the movement of the Anu-s (an Aryan clan that later became Iranians) from the east to the west. The first chapter of Vendidad lists 16 holy lands rendered unfit for man by Angra Manyu, the evil spirit of Zend Avesta. The first of these is Airyano Vaejo, bitterly cold and full of snow. If there is doubt that this refers to Kashmir, the designation of one more land as Hapta Hindu, that is Sapta-Sindhu (Punjab), should remove it.

 

As Girilal Jain had observed, "if it can be established that the movement of the users of the Indo-European speech in India in ancient times was from the east to the west and not vice-versa, the invasion/migration theory, as it has been propounded, cannot stand."

 

After establishing precisely that on the basis of Rigveda and Avesta, Talageri proceeds to present some more evidence from ancient Mesopotamia that could help us determine a lower limit for the Vedic Age. Once we see that the movement of Aryans has been from the east to the west within India and outside it, even the familiar facts acquire an altogether different significance.  

 

The Mitanni, who ruled northern Iraq and Syria around the 15th century BCE, spoke Hurrite, a non-Indo-European language unrelated to Vedic Sanskrit. But their kings and other members of the ruling class bore names which were corrupted versions of Vedic names: Mittaratti (Mitratithi), Dewatti (Devatithi), Subandu (Subandhu), Indarota (Indrota), Biriamasda (Priyamedha), to mention a few. In a treaty with Hittites, they invoked Vedic gods Mitra, Varuna, Indra and Nasatyas (Asvins). A Mitanni manual on training of chariot horses by Kikkuli has words like aika (eka, one), tera (tri, three), panza (panch, five), satta (sapta, seven) na (nava, nine), vartana (vartana, turn round in the horse race). Another one has words like Babru (babhru, brown), parita (palita (grey), pinkara (pingala, red) and so on. Many centuries must have elapsed between the entry of their Vedic ancestors into West Asia and this loss of language with just a super-stratum of Vedic words.

 

The Kassite conquerors of Mesopotamia (c. 1677 BCE) had a Sun god Surias, perhaps also Marut and may be even Bhaga (bugas), as also a personal name Abirattas (Abhiratha).

 

What is notable is that the ancestral Vedic names used by the Mitanni kings, and the one known Kassite name, all belong to the names which are common to the Avesta and the Late Books of Rigveda. So the ancestors of the Mitanni and Kassites must have migrated from northwestern India in the period of the Late Books. This places Late Books of Rigveda in the late third millennium BCE at the latest. The Middle and the Early books of Rigveda must have been composed much earlier. Please note that this is the lower limit for the date of Rigveda. There is nothing here that precludes a reasonably earlier date.

 

This makes the Rigvedic Age contemporaneous with the Indus Valley culture. Far from being the destroyers of Harappa and Mohenjodaro, Vedic Aryans turn out to be the architects of those great cities. This is what Girilal Jain meant when he said that in course of time Talageri's research can compel the revision of the history not only of Indian, but also world civilization.

 

Talageri's book makes fascinating reading for those who are familiar with and interested in the subject. That, looked at from the opposite end, is also the biggest limitation of the book. This book is meant for scholars and serious students. It is not fit for lay readers; it cannot be read just for fun. One has to know a great deal about the subject before one can appreciate the monumental feat of scholarship the author has accomplished. But one thing can be said with certainty - even those who do not agree with Talageri's conclusion will not find it easy to disprove his data and logic and come up with an alternative explanation.

 

The Rigveda and The Avesta: the Final Evidence
Shrikant Talageri
Aditya Prakashan, New Delhi, 2008

Pages: xxxviii + 379
Price: Rs. 750 (Paperback: Rs. 350)

http://www.adityaprakashan.com

Virendra Parekh is Executive Editor, Corporate India, and lives in Mumbai

http://www.vijayvaani.com/FrmPublicDisplayArticle.aspx?id=322 

 

The Celtic kinship with Brahmins!!

 

The Celtic society showing parallels to Hindu way of life and practices is found to have sprung 5000 years ago according to researchers. The mention of this period is amazing as it coincides with the end of Mahabharatha war and the pralaya at Dwaraka and at other parts of India.

Were they a group of people, dis-located  in the face of natural disasters experienced in Bharatha varsha?

 

 

The entire Dwaraka population got disturbed. One wing went along a river (now found to be Indus- sarawad river basin) accompanied by Arjuna. It went upto the Himalayas in Kashmir.

Another wing followed sage Agasthya who brought them to Tamil lands and settled them there.

Did the group that went to Kashmir further spread out to the Alps?

Were they the group taken by people such as Balarama?

Were there others from Bharatha varsha who migrated out of India at that time?

 

Read the excerpts below.

Hindus have spread far than what we know today.

 

-jayasree

 

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

 

"The Celts were the first civilization north of the European Alps to emerge into recorded history.

The Druids of the ancient Celtic world have a startling kinship with the brahmins of the Hindu religion and were, indeed, a parallel development from their common Indo-European cultural root which began to branch out probably five thousand years ago. It has been only in recent decades that Celtic scholars have begun to reveal the full extent of the parallels and cognates between ancient Celtic society and Vedic culture.

 

The Druids were not simply priesthood. They were the intellectual caste of ancient Celtic society, incorporating all the professions: judges, lawyers, medical doctors, ambassadors, historians and so forth, just as does the brahmin caste. In fact, other names designate the specific role of the "priests." Only Roman and later Christian propaganda turned them into "shamans," "wizards" and "magicians." The scholars of the Greek Alexandrian school clearly described them as a parallel caste to the brahmins of Vedic society.

The very name Druid is composed of two Celtic word roots which have parallels in Sanskrit. Indeed, the root vid for knowledge, which also emerges in the Sanskrit word Veda, demonstrates the similarity. The Celtic root dru which means "immersion" also appears in Sanskrit. So a Druid was one "immersed in knowledge."

Professor Calvert Watkins of Harvard, one of the leading linguistic experts in his field, has pointed out that of all the Celtic linguistic remains, Old Irish represents an extraordinarily archaic and conservative tradition within the Indo-European family.

 

Itsnominal and verbal systems are a far truer reflection of the hypothesized parent tongue, from which all Indo-European languages developed, than are Classical Greek or Latin. The structure of Old Irish, says Professor Watkins, can be compared only with that of Vedic Sanskrit or Hittite of the Old Kingdom.

The vocabulary is amazingly similar. The following are just a few examples:

Old Irish - arya (freeman),Sanskrit - aire (noble)
Old Irish - naib (good), Sanskrit - noeib (holy)
Old Irish - badhira (deaf), Sanskrit - bodhar (deaf)
Old Irish - names (respect), Sanskrit - nemed (respect)
Old Irish - righ (king), Sanskrit - raja (king)

This applies not only in the field of linguistics but in law and social custom, in mythology, in folk custom and in traditional musical form. The ancient Irish law system, the Laws of the Fénechus, is closely parallel to the Laws of Manu. Many surviving Irish myths, and some Welsh ones, show remarkable resemblances to the themes, stories and even names in the sagas of the Indian Vedas.

Comparisons are almost endless. Among the ancient Celts, Danu was regarded as the "Mother Goddess." The Irish Gods and Goddesses were the Tuatha De Danaan ("Children of Danu"). Danu was the "divine waters" falling from heaven and nurturing Bíle, the sacred oak from whose acorns their children sprang. Moreover, the waters of Danu went on to create the great Celtic sacred river--Danuvius, today called the Danube. Many European rivers bear the name of Danu--the Rhône (ro- Dhanu, "Great Danu") and several rivers called Don. Rivers were sacred in the Celtic world, and places where votive offerings were deposited and burials often conducted. The Thames, which flows through London, still bears its Celtic name, from Tamesis, the dark river, which is the same name as Tamesa, a tributary of the Ganges.

Not only is the story of Danu and the Danube a parallel to that of Ganga and the Ganges but a Hindu Danu appears in the Vedic story "The Churning of the Oceans," a story with parallels in Irish and Welsh mytholgy. Danu in Sanskrit also means "divine waters" and "moisture."

 

The complete article can be read at

http://www.hinduwisdom.info/articles_hinduism/258.htm

 

 

About the currently held view on Celtic origins:-

http://images.google.co.in/imgres?imgurl=http://www.tartanday-wa.org/Images/Celts.PNG&imgrefurl=http://www.tartanday-wa.org/Celts.html&usg=__rRM33IpDXODbw3T9zQYLD1NF0os=&h=1064&w=800&sz=67&hl=en&start=8&um=1&tbnid=dzdawCJeFu4YRM:&tbnh=150&tbnw=113&prev=/images%3Fq%3Dcelts%2Bpics%26um%3D1%26hl%3Den%26client%3Dfirefox-a%26channel%3Ds%26rls%3Dorg.mozilla:en-US:official%26sa%3DX

 

Ramanujacharya’s birth date decoded

Ramanujacharya's birth date decoded BY PEER MOHAMED From Deccan chronicle, Chennai edition dated Jan 1, 2009

http://server1.dc-epaper.com/DC/DCC/2009/01/01/ArticleHtmls/01_01_2009_005_007.shtml?Mode=0

The date of birth of the 11th century Vaishnaivite saint Ramanujacharya was deciphered thanks to the two-year research of IIT-Madras professor G. Rangarajan.

Using the first biographical account of the philosopher from 13th Century Ramanujarya Divya Charitai and the ephemeris (astronomical tables) for 700 AD to 1700 AD of Swamikannu Pillai, Prof Rangarajan has arrived at April 13, 1017 as the date of birth.

The professor is continuing his research on the saint and has already got the support of Wikipedia in his efforts.

"The oldest biographical account of Ramanuja was authored by Pinpu Azhagiya Jeeyar in the 13th century. It says that his date of birth was in Chithirai month, Sukla Patcham, Panchami Thithi, Thiruvathirai Nakshatram and Karkada Laknam. While every scholar argued over the saint's actual year of birth, no one ever bothered to find the corresponding date in the Gregorian calendar," said the professor.

The ephemeris for 1,000 years (700 AD to 1700 AD) with corresponding Tamil years prepared by Swamikannu Pillai was useful for ascertaining the date of birth of the theologian of Vaishnava school of Hinduism.

"This process of dating was accepted by historians such as K.A. Neelakanta Sastri and Vaiyapuri Pillai.

The 1,000-years ephemeral calendar was so accurate that it was used by Department of Archaeology to date inscriptions," said a senior official from archaeology department. The professor has submitted his findings to Wikipedia so that people can take it further from there. Wikipedia uploaded it few days ago after perusal of the corroboratory evidence. For the first time in history, we have an English birth date for Ramanujacharya.

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

Up-dated on 05-02-2008.

The date of birth of Acharya Ramanuja stands corrected to April 4, 1017 AD. (Kali Yuga, Pingala year, 4118 )

From

http://www.dc-epaper.com/DC/DCC/2009/02/05/ArticleHtmls/05_02_2009_005_009.shtml?Mode=0

The two-year research by IIT-Madras professor G. Rangarajan had scientifically solved the controversy over the date of birth of the 11th century Vaishnaivite saint Ramanujacharya in December last year.

When DC carried the date as April 13, 1017, it led to arguments among Vaishnavites and scholars. Using the first biographical account of the philosopher from 13th century Ramanujarya Divya Charitai and the ephemeris for 700 AD to 1700 AD of Swamikannu Pillai, he arrived at the year 1017.

While reading the entry in astronomical tables, there was a slip which led to such arguments. After deliberations with religious and archaeological scholars, his date of birth has been finalized as April 4, 1017 (Kali Era Pingala year 4118). “Now, there is nothing to contradict this finding,” said Dr Nagaswamy, former director of archaeology.

Meaning of 'பறை ' in திருப்பாவை

"பறை " is the oft-repeated word in Thiruppavai. Its meaning is not just a drum.
The taathparyam of it can be known from the upadesa of Acharyas and
discourses by elders and scholars.

பறை



This post looks into its implied meaning from the point of view of Tamil lexicon.
From ancient texts it is learnt that 'arai-parai' is used in specific contexts only.
Arai means 'பாறை ' or rock or boulder.
Arai parai is beating the rock.
When a rock is beaten (with an axe) it creates a tremendous sound / noise.
Since it is not easy to beat (or break) the rock, the beating is continuously done.
And the beating can not be done secretively – the sound reverberates everywhere.
It is for this reason, when something that is not known or revealed already,
is needed to be made known to all, 'அறை -பறை will be done.


When the Cheran king, செங்குட்டுவன் decided to go to the Himalayas
to get a rock for making Kannagi's image,
he wanted his trip to the North to be made known to all the kings on the way.
He said that the spies of those kings were anyway roaming in the streets of his kingdom
to gather information on his moves so that they could secretly convey it
to their respective kings.
'Now let this trip be known to all without any doubt –
that I am going to the Himalayas with an army and if anyone comes in my way,
I will teach them a lesson. Announce it as 'arai parai', said the king.
(Silappadhikaram, chapter 25, 177 – "அறை -பறை என்றே அழும்பில் வேளுரைப்ப")


In குறள் 1076, Thiruvalluvar tells "அறை பறை அன்ன கயவர் ".
Arai parai in this verse is explained by the commentator, ParimElazhagar
as announcing aloud to everyone something which is originally guarded as a secret.


Applying this meaning to AndaaL's arai parai, we get some interesting leads.
This word is used by AndaaL at the time of knocking the doors of Krishna's abode.
The door is closed, prompting AndaaL to ask the door keeper to open it.
Why should the door keeper take the words of the aayar girls seriously
and open the door for them?

According to AndaaL he has to open it because
மாயன் மணிவண்ணன் has said it long ago with the 'அறை -பறை '
'அறை பறை மாயன் மணிவண்ணன் நென்னலே வாய் நேர்ந்தான்'.
மாயன் 'முன்பே வாய் விட்டுவிட்டான் ' –
Maayan has given word long ago in strong terms as arai-parai.
So there was something kept as a secret,
which Mayan Manivannan had announced by means of arai-parai long ago.
Having got that information,
AndaaL and her friends have come to his door step.
What could have been the secret that Maayan had announced aloud already?
What else it can be but the மாயன் உரை , (நான் முகன் திரு .. 50)
known as a secret until then,
and announced for the mankind in the battlefield at the Dharma kshethram!
The Mayan urai is nothing but the Charama slokam of Mayan, the Gitacharyan.
asking us to renounce even the fruits of our action and
surrender unto His feet.



Starting from the 1st paasuram to the 29th,
one can see this Mayan urai implied by the paRai.


In the 1st paasuram, "நாராயணனே நமக்கே பறை தருவான் "-
Narayana will certainly give us also ( as He did to Arjuna) the upaaya to reach Him. That is why we have begun the Maargazhi nOnbu.

(Pasuram 8) We know the message of the 'பறை – உரை" He had given and let us go to Him with that. He would certainly receive us and analyze our case with ஆஹா -காரம் . Because He is not an easy person like சக்கரவர்த்தி திருமகன் . He would expect us to give up even our "புண்யம் ". (முமுக்ஷுப்படி 247)


This aspect is further emphasized in Pasuram 10 – "போற்ற பறை தரும் புண்ணியனால்"

We have come with that parai-urai to His door step (pasuram 16)
We should not be stopped, because 'அறை – பறை மாயன் மணிவண்ணன் நென்னலே வாய் நேர்ந்தான் '.
He has announced loudly for everyone to know that if we follow this method of surrender, He would relieve us of all our karma.
Like Arjuna who took refuge in the Nedu maal, we too have left everything to Him.

"அருத்தித்து வந்தோம் பறை தருதியாகில் " (pasuram 25). He accepted Arjuna's prapatthi by declaring him to be His 'nimittham' – the tool – (BG 11-33). He accepted his services while at the same time had given him happiness. This Nedu maal in the nature of Kalaagni, will accept our prapatthi too.
The prapatthi has been accepted by Him as how He accepted Arjuna's pleading.


To Arjuna, He showed His Vishwa roopam.


For us, He is showing Himself with His ayudhas, to the singing of Pallandu accompanied with சாலப்பெரும் பறை (pasuram 26).

The para- vasthu that received the 'Pallandu' from my father gave my father the big benefit of saala –p-perum parai. But we are small ones, just content with our siru parai. For us His blessings from a small bed on banyan leaf itself would do!! "ஆலின் இலையாய் அருளேல் "

The benefit of this parai-urai - 'பாடிப்பறை கொண்டு யாம் பெரும் சன்மானம் '
is actually the recovery of what we pledged to give up! (pasuram 27)
The (joy of ) Punyam that He demanded -
we will get all that in addition to the pleasure of "கூடி இருத்தல் "
in company with you – like how Arjuna enjoyed your company.

All these days we have called you names – like how Arjuna did. (BG 13- 41 &42)
But you did not disown Arjuna for that nor get angry with him
Please do the same to us also and bless us with your parai-urai.
"சிறு பேர் அழைத்தனவும் சீறி அருளாதே , இறைவா நீ தாராய் பறை ". (pasuram 28)


"இற்றை பறை கொள்வான் அன்று காண்" (pasuram 29)
We have not come for a favour for today. Arjuna did not stop with the favour you did to him in the battlefield. He continued to follow you. In the same way we will also be with you for all times to come.

For that to happen you have to remove all other thoughts in us.
When can such a state of not having any thoughts other than you happen?
When you reign us as the Yogeshwaran in out heart, directing us to do what you wish,
as you did to Arjuna,
"யத்ர யோகேஷ்வர கிருஷ்னோ, யத்ர பார்த்தோ தனுர் தர :"

When you enter our minds and occupy it completely,
"அங்க பறை கொண்ட ஆற்றை "- (pasuram 30)
the purpose of giving us your parai-urai is completed.



In a nutshell, AndaaL tells about the Urai He has given to Arjuna as a kind of loud announcement that was held a secret (of Moksha) until then.

Believing His Urai as the ultimate secret now known to all of us, we undertake all steps to fulfill your demands. We have come to you, expecting you to analyse and accept our case as fit for Moksha. We care less about what punyam we have gathered. Now all that is punyam is yours. Like Arjuna who had seen you in your wonderful form, you have shown us in your great form as you showed to Vishnu Chitthar. Like Arjuna we too are rendering ourselves to do 'sevakam' to you. Like Arjuna who received the 'sanmaanam', we too want to have the sanmaana of being with you always. Lastly, you completely occupied Arjuna as His Sarathy – as his yOgeshwaran – as the Inner force driving him. Do that to us also by occupying our minds.


-The state of moksha of the 'அணுக்கர்கள் having Him pervading their self (விஷ்ணு chitthar vakku) (முமுக்ஷுப்படி 227)

-the state of முத்தன்னார் , முகுந்தனார் புகுந்து நம்முள் மேவுதல் – of pervading us (Thiru-ch-chanda viruttham) (Mumukshuppadi 228)

-the similar state that Arjuna enjoyed with யோகேஷ்வர கிருஷ்ணன் occupying him,
that is the state given to us as His "வார்த்தை " (திருவாய் மொழி 7-5-10)
-the உரை of மாயன் , of 'கடல் கிடக்கும் மாயன் ',
of 'ஆற்றங்கரை கிடக்கும் கண்ணன் ', (நான்முகன் திருவந்தாதி 50),
that ensures that we will be "Relieved"


That வார்த்தை in encapsulated in a simple 'பறை ' of ஆண்டாள் .
The parai is the vaarthai. It is the Urai of Maayan.


Post- thinking:-

Why the Mayan urai had become the 'arai parai',
- a secret until then, to be announced aloud by Krishna?
It is perhaps to do with the change of Yuga.

The world had been like this – pre - Krishna and post-krishna period.
The Varaha charama sloka was the ruling sloka for salvation in pre-Krishna period.
The finds at the Indus –Saraswad regions (popularly known as Harappan excavations)
indicate a post Vedic culture that glorified 'Eka-shringi' – a single horned God.
It is none other than Lord Varaha who was worshipped
since the time the earth was lifted up from the waters.
He was praised as Eka-shringan and Maha-shringan who established Dharma
soon after recovering the worlds.
His influence had lived on till Krishnavathara and even after
as seen in the

-->excavations


But with the loss of civilization in the pralaya that followed Krishna's exit,
Varaha charama could have been lost and the more recent avatar of Krishna
was well remembered.
Also the change of dharma and deterioration of Dharma in Kali
found it easier to adapt the Urai of Mayan than that of Varaha.

Outwardly the Varaha- salvation manthra looks easier.
But it calls for non-stop thinking of Him.
The only time you can be excused is at death bed,
when your senses may not be under your control.
Lord Varaha assures that He will remember one at his hour of death –
even though the person will be incapable of remembering him then.
There is no conditional clause given by Lord Varaha.
The qualities expected are belief in god as root cause,
as one who commands from within,
as the all pervasive, Ultimate who is near us all the time
and as one who alone is to be worshiped .
http://www.scribd.com/doc/2525551/varaha-புராணம்


But in Kaliyuga, the wandering mind of people can not get its focus fixed on the Lord.
The prescription in this scenario given by Krishna is just not to worry about anything.
Give up everything,
Dedicate everything to Him – even the bad act to be done.
He will take care.


Post-Krishna,
Varaha charama sloka had to be replaced with Krishna charama sloka.
which He declared in the midst of a terrible battle field
in the nature of samsara of our lives.
That urai has been brought to us –
the people in the nature of sleepy and lethargic little girls of Aayarpaadi,
by the beating of the parai by AndaaL.

Krishna, a reality – archeological proof.

http://timesofindia.indiatimes.com/articleshow/msid-3898205,prtpage-1.sams

New finds take archaeologists closer to Krishna

From Times of India,

27 Dec 2008, 0330 hrs IST,

Bhama Devi Ravi,

CHENNAI: The conch and the Sudarshana Chakra are unmistakable. Although the figures do not match popular images of Kirshna sporting a peacock feather, archaeologists are convinced that the coins are of Krishna, revered as an avatar of Vishnu.

"These square coins, dating back to 180- BC, with Krishna on one side and Balram on the other, were unearthed recently in Al Khanoun in Afghanistan and are the earliest proof that Krishna was venerated as a god, and that the worship had spread beyond the Mathura region," says T K V Rajan, archaeologist and founder-director, Indian Science Monitor, who is holding a five-day exhibition, In search of Lord Krishna,' in the city from Saturday.

Having done extensive research in Brindavan, Rajan is convinced that a lot of the spiritual history of ancient India lies buried. "Close to 10,000 Greeks, who came in the wake of Alexander the Great, were Krishna's devotees. There is an inscription by Heliodorus, the Greek ambassador at Takshila , which reads Deva, deva, Vasudeva. Krishna is my god and I have installed this Garuda Pillar at Bes Nagar (now in Bihar),'" says Rajan.

According to him the Archaeological Survey of India (ASI) has unearthed many sites that throw fresh light on the era of Krishna. "ASI is expected to release the full findings next year. Many of the unearthed artifact have a close resemblance to materials of what is believed to be the Harappan civilisation. The findings may show that Krishna's life was the dividing line between India's spiritual history and the society's gradual shift towards a materialistic one," says Rajan.

Interestingly, a lot of what has been uncovered closely resemble the narration in the texts of Mahabharatha and the Bhagavatham," he adds. Both the spiritual works are revered by the Hindus as their holy books.

It has been over five years since the discoveries were made at Tholavira near Dwaraka, close to Kutch. Much progress has been made due to the application of thermoluminous study (TL) in ascertaining the age of artifact. "It is possible to get the diffusion of atomic particles in the clay pottery unearthed and arrive at an accurate date," points out Rajan. Tholavira itself is believed to be the capital city as detailed in the opening chapters of Bhagavatham. Rajan points to an image of a plough, made of wood, which is mentioned in the Bhagavatham.

The findings could lay a trail to understanding Krishna's life (said to be 5,000 years ago) and times, as a historical fact, says Rajan. The exhibition will be open till December 31 at Sri Parvathy Gallery, Eldams Road.

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

How marine archaeologists found Dwaraka –

By V Gangadharan

The submergence into the sea of the city of Dwaraka, vividly picturised in the great epic of Mahabaratha, is indeed true! A chance discovery made by a team of scientists, in the Gulf of Cambay region, establishes that the Mahabaratha story is not a myth. The rich city with fertile landscape and great rivers had indeed submerged into the seas several thousand years ago.

But before we get to the present, a bit of history is quite in order.

There is a vivid description in the Mausalaparvan of the Mahabaratha about the submergence of Dwaraka. The people of Dwaraka including Arjuna seemed to have witnessed strange things before its submergence in the sea. 'The event was preceded by the unabated rumbling noise of the earth throughout the day and night, birds screamed continuously, and heavy winds swept the land. The sea, which has been beating against the shores, suddenly broke the boundary that was imposed on it by nature. Huge tide with great height surrounded Dwaraka. The sea rushed into the city submerging beautiful buildings. The sea covered up everything and in a matter of few moments, there was no trace of the beautiful city.' It was something of an ancient tsunami.

And now the scientists at NIOT (National Institute of Ocean Technology, of the Department of Ocean Development) have established this. While working for British gas in the Gulf of Cambay region, a few years ago, the scientists of the NIOT, were stunned to see images of objects and things, completely alien to the marine domain. Immediately a team swung into action and samples were collected and sent for analysis and dating (it is usually done to scientifically establish the antiquity of the excavated objects).

Samples collected include artefacts, wood pieces, pottery materials, hearth pieces, animal bones. They ere sent to Manipur University, Oxford University, London, Institute of Earth Sciences, Hanover, Germany for analysis and dating. The results were astonishing. It was found beyond doubt that the samples belonged to a period varying from 7800 to 3000 years (BP) Before Present !

The even more flooring discovery happened soon. NIOT, which carried outside scan and sub-bottom surveys in the year 2002-03, established beyond doubt the presence of two large palaeochannels (river channels which existed once and later submerged under the sea) in the Gulf of Cambay. Alluvium samples were collected from different locations in the areas of the palaeochannels by the gravity core and grab method.

Badrinarayanan, Marine Archaeologist and formerly coordinator for the project, says 'the most astonishing thing was that all of the crew-members, including the ship master who was a catholic, had dreams full of strange visions, on the night of discovery. We felt we had stumbled upon something great and unusual.'

The study of the samples under microscope revealed the occurrence of fragile and highly sensitive Ostracods (tiny marine and fresh water crustaceans with a shrimp-like body enclosed in a bivalve shell) overlain by regular marine fauna.

These results strongly indicated that the freshwater deposition which took place in this area was very much a part of the onshore land region and later submerged to the depths varying from 20 to 40 meters. The alluvium (fresh water sand) samples sent to the Earth Science Department, Manipur University for OSL (optically stimulated luminescence) dating gave the OSL determinant of 3000 years (BP) Before Present !

Prof. Gartia (The Journal of Indian Ocean Archaeology, No.2 of 2005, Pg.144) after conducting extensive investigations concluded that Gujarat region had experienced at least three large killer earthquakes about 1500, 3000 and 5000 years BP respectively. Geomorphological evidences also show beyond doubt that the North-Western part of the Indian landmass was seismically active during the last 10,000 years. These killer quakes are likely to have caused the shifting of the rivers and sea level fluctuation including the sinking of the legendary city of Dwaraka, capital of the Lord-King Krishna. The discovery about the availability of fresh water from the now submerged major rivers along with other marine-archaeological evidences, corroborates the Mahabaratha reference that Dwaraka, the ancient city of Sri Krishna, lies under the great ocean !

(source: How marine archaeologists found Dwaraka – By V Gangadharan - newstodaynet.com).

More on

http://www.hinduwisdom.info/Dwaraka.htm

Thank God, 2008 is over!

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