A Fine Memoriam …

A friend I greatly admire surprised me even more with the few words he penned in rememberance of his father, through the event and the wake which followed. The entire rustic prose is exquisitely poised at that threshold, I felt, between the grief that overtakes us upon our parent’s demise, prepared as much we might be, and the alternating surreal snapshots of procedure and interaction snippets that pass into our view. Here are his own words, first published on Facebook.


My father decided to call it a day last month.

Yes it was a moment of grief but very soon subdued by the great needs of the worldly and the other worldly arrangements of our faith. The mega 13 day event was a major logistical and protocol issue. It was a gathering of uncles last seen few decades back, and of cousins and their children, some of whom we saw for the first time. Yes they did sympathize with the old man and us but very soon it was overtaken by catch-up talk and exchange of tit-bits. My father decided to call it a day last month.
Yes it was a moment of grief but very soon subdued by the great needs of the worldly and the other worldly arrangements of our faith. The mega 13 day event was a major logistical and protocol issue. It was a gathering of uncles last seen few decades back, and of cousins, and their children some of whom we saw for the first time. Yes they did sympathize with the old man and us but very soon it was overtaken by catch-up talk and exchange of tit-bits. 
Everyday had a significance of its own, with rituals followed by scripture reading and prayers and so on. Even there was a major tiff within our extended relations regarding who were the rightful forefathers (or rather their souls) to be invited for the ceremonies considering that my Grandfather was an adopted son and was equally adored by the donor and the recipient families. 
Life after death is not an end, in fact it is a long journey requiring all the comforts and needs that sometimes we may have missed in our earthly innings. This realization came after the long drawn haggling with the priest regarding the quantum of grains that would be needed for Dad’s journey beyond and the many other necessities which we forgot to provide for and was promptly converted into the equivalent amount in Rupees and handed over to the priest for arranging the transfer.
The last part was to find out his possible carnation in the afterlife and believe it or not we did get his footprints or markups on the sand bed left covered overnight at the altar. However there is still a dispute whether he is going to be a Flower, a snake or a bird or all of them in some order. 
At the end it was all a good doze of socializing and quite a celebration and your SMILE made us all smile.
Dad you missed all that but that would not have been possible with you there. Have a happy and safe journey & RIP when you reach its end.

Everyday had a significance of its own, with rituals followed by scripture reading and prayers and so on. Even there was a major tiff within our extended relations regarding who were the rightful forefathers (or rather their souls) to be invited for the ceremonies, considering that my Grandfather was an adopted son and was equally adored by the donor and the recipient families.

Life after death is not an end, in fact it is a long journey requiring all the comforts and needs that sometimes we may have missed in our earthly innings. This realization came after the long drawn haggling with the priest regarding the quantum of grains that would be needed for Dad’s journey beyond, many of the other necessities which we forgot to provide for, which was promptly converted into the equivalent amount in Rupees and handed over to the priest for arranging the transfer.

The last part was to find out his possible carnation in the afterlife and believe it or not we did get his footprints or markups on the sand bed left covered overnight at the altar. However there is still a dispute whether he is going to be a flower, a snake or a bird, or all of them in some order.

At the end it was all a good doze of socializing and quite a celebration, and your SMILE made us all smile.

Dad you missed all this but that would not have been possible with you here.

Have a happy and safe journey & RIP when you reach its end.


The Essence Of Vedas

It is a humble work … now in the making : a free-flow rendering in English of sentiments inspired by Sanskrit hymns Arya masters expressed several millennia ago, when life had resumed in the Indian subcontinent after the most recent Ice Age. The verses released therein are not as pithy as their Vedic hymn yet, though not put to test, are intended to have similar content in terms of felt truth projected in their inspiration uttered then, either sung by river banks, in secluded monasteries, or during public ceremonies and discourses.

Veda texts are now easily available in print and on the web, both as Sanskrit original and their numerous translations, with and without commentaries of authors past and present. What brought me to the task was a personal realisation of the self-integrated sentiment of immense beauty and truth they express. It was not long before I could also fathom how they have been coloured, tainted rather than tinted, by formal hard-etched concepts of religion that burdens the Western mind, on one hand, and by the intellectual rigour to which modern scholars must necessarily subject these alien verses, on the other.

It is impossible even in imagination for an uniniatiated layman like myself to stand with those masters in hoary past, in their setting, hearing their words, singing along as they fluently intone with barely a pause, and keep pace with the etymological and contextual meaning of expressions crafted into the hymns. What I could hear and feel in them today is the same beauty, truth, longing, love and peace, they carry to this day. Unavoidably, their modern presentations also brought to my experience the discordant religious, intellectual or philosophical hues superimposed on them. Hence the need to reduce at least select Vedic texts to their simple, easy-to-read-and-appreciate form. Only you, dear reader, and others over time, would be able to sound back if the attempt succeeds, and if it works enough to add to the reach these texts have hitherto had among common gentry.

I sincerely seek to obtain your first feel of the impression the work leaves with you. Those who would like to associate with it long term, as an editor or reader, are encouraged to write in.


Journal : Roots And Heritage

Are our roots — historical, cultural and familial — of any consequence ?

Is our concern with our heritage of any value to our present and future ?

We know some, actually many, would size up the query with impatience, perhaps scorn. Life is anyway immense and apparently more than enough to engage us with its challenges and opportunities. Roots and heritage add nothing to our entrepreneurship or professional capability, for instance, or to our pursuit of money and wealth, for survival and happiness. It does not help us with our income augmentation efforts, with our enjoyment of all that we have, and our reach out for what is on the offer. We, in any case, have our roots in the here and now, with a way of life already upon us, to live up to.

If one is a communist, a leftist of whatever hue, or an atheist irreligious or areligious, a peek into our times in past hardly illuminates the scientific or dialectical catechisms before us. Everything would have to be settled in the light of our respective interests or goals, as it must be led and moved hereon. A treasure of large enough worth or a technological secret that could be unravelled and built upon today would be welcome. But delving into our roots and heritage ?It rarely lead us to such material gain or means to power.

I really cannot answer for others. My own roots and heritage mattered to me when I began looking at myself along the timeline I’d traveled since birth and the successive experiences of the community I was part of , which shaped the way of life I felt carrying on my back and that was already about me. I had gone very much far into the ubiquitous modernity on which business and our urban westernised life was found, with emphasis on scientific temperament and reasoned inquiry into all that we experience and all that happened to and with us, when I had to stop and question the values system and life perspective on which my motivation to living and to life itself was founded.

It was then that I learned about the ancients who insisted on keeping our spiritual moorings stronger than the mental drift, than the psychological, survival and material drives; about the towering men who displayed unflinching perseverence to the just stance, persistence with the right way, and courage to lose everything that bind us small and that leave us with our mere posssessions and the breath to live with all that we have lost — our self and our soul. The sound of Vedic hymns from the banks of our rivers rang in my ears, the celestial song of Gita and the fullsome narrative of the grand epics once more brought the tear-filled eyes of my sire to my memory, and the heroes who cared not for their loss or defeat but only of who they represented and what they stood for…

It was only thereafter that I picked my life once again with a doubtless certainty of who I was, what my life was for, and how my path ahead meandered through all the senselessness, meaninglessness and unrelatedness I had found myself in. The awareness of my roots and my heritage saved me from a certain suicidal purposelessness. It gave meaning to the mountains I visited, the people I met and conversed with, the forces I opposed, the views I demolished, the ways of life and thought I came to second and support, and the values that earlier chimed within me without any apparent basis.

Are our roots — historical, cultural and familial — of any consequence ?

Is our concern with our heritage of any value to our present and future ?

But haven’t I answered already !

Manu Smriti : An Amazing Origin

I have chanced upon this remarkable reduction of Manu Smriti @ http://satyavidya.org … The treatise contains a set of codified, socially agreed laws to regulate human society, right through the reigns of successive Solar dynasty kings upto Rama Daasratha of Ayodhya and thereafter, until the rise of Lunar dynasts that came to overwhelm the subcontinental firmament around the Mahabharata times.

The laws, framed anytime between 12000 – 8000 BC at the origin of Sanatan civilisation, seem astoshnishingly contemporary except for contradictory portions that appear to have been appended later, perhaps after the dominance of Solar kings was on the wane and during the chaos of several rising Lunar principalities around 4000 – 3000 BC.

The entire text can be accessed @ http://sanskritdocuments.org/all_pdf/manusmriti.pdf

DR VIVEK ARYA helpfully points out … (Manu 2/8)

“But a learned man after full scrutiny with the eye of knowledge should perform his duties in accord with the intent of the revealed texts.”

The exhortation encourages due situational analysis and agreeability with values prevailing in the age.

Let us then inquire into the common unfavourable perception that the Smriti text supports casteism, inferior status of women, meat eating, etc. The book is considered by many as having a bias in favour of the upper castes and is often selectively quoted to establish that women were an inferior gender, to be chastised and put down, and that casteism was prevalent in Vedic times.

Swami Dayanand, the great Vedic scholar of the 19th Century, writes : “I believe in that part of Manu Smriti which is not interpolated (appended later) and is in accord with the Vedas.” He concludes that the Manu Smriti we read today is not as originally laid down by Swayambhu  Manu, the first Chief of Humanity. As it now is, he found the text as self contradictory and against the values espoused in Vedas, and hence injudicious. He therefore rejects those prejudicial texts which advocate discrimination against populations with alleged inferior status.

Let us look up the text itself pertaining to women and the “lower” castes …

Smriti Text … On Women

3/56. Where women are honoured, there the gods are pleased; but where they are not, no sacred rite yields the desired result.

9/26. Women who bear (our) children secure many blessings (for the family and the society at large); they are worthy of worship, who suffuse (their) dwellings with prosperity; there is no difference between them and goddesses of good fortune.

2/138. Way must be made for a man in a carriage, one who is above ninety years old, who is diseased, who carries a burden, and for a woman, the learned, the king and for a bridegroom.

3/114. A person may offer food without hesitation, even before serving the guests in one’s house, to newly-married women, infants, the sick, and to pregnant women.

3/60. Where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting in such families.

3/62. Where the wife is radiant and happy, the whole house is heaven-like; but if she is unhappy, all will appear as hell.

3/59. Hence, men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes and  food (as desired by them).

3/55. Women must be honoured and well – adorned by their fathers, brothers, husbands and brothers-in-law, who desire (their own) welfare.

9/13. These six causes spell ruin for women : drinking (spirituous liquor), associating with wicked people, separating from their husbands, rambling abroad, sleeping (at unseasonable hours), and dwelling with other men.

3/57. Where the female relatives live in grief, the family wholly perishes soon; where they are not unhappy, the family ever prospers.

3/58. Houses perish completely, as if destroyed by magic, on which female relatives pronounce a curse, upon not being duly honoured.

9/28. Upon one’s wife alone depends the welfare of the offsprings, due and fruitful performance of religious rites, faithful service of all in the family, superior conjugal happiness and the blissful existence of our ancestors in heaven and of ourself.

4/180. Let no man quarrel with his parents, his female relatives, brothers, his son and his wife, and with his daughter and his servants.

8/389. Neither a mother nor a father, nor a wife nor a son shall be cast off; unless guilty of a crime causing loss of caste (or social status earned over one’s lifetime), he who casts them off shall be fined six hundred (panas).

9/130. A daughter, who is even (as) oneself, (such a daughter) is equal to a son; how can another (heir) take the family estate, while such (an appointed daughter who is even as oneself) lives ?

9/131. The property of the mother is the share of the unmarried daughter alone and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who leaves no son of his own.

9/192. But when the mother has passed away, all uterine brothers and sisters shall have equal share of their mother’s estate.

Smriti Text … On Marraige and Remarraige (Of Women)

9/176. If she be (still) a virgin or has returned (to her first husband) after leaving him, such a woman is worthy to again perform the (nuptial) ceremony with her second (or first deserted) husband.

9/90. Three years let a damsel wait, though she is marriageable; but after that time let her choose for herself a bridegroom of her choice.

9/89. (But) the maiden should rather stay in (her father’s) house until death, though marriageable, than that be given to a man without good qualities.

8/28. In like manner, care must be taken of barren women and those who have no sons, as of those whose family is extinct, of wives and widows faithful to their lords, and of women afflicted with disease.

8/29. A righteous king must punish those relatives who appropriate the property of such females during their lifetime, as is due to thieves.

3/52. But those (male) relations who, in their folly, live on their woman’s property, their beasts of burden, carriages and clothes, commit sin and will sink into hell.

8/367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off and he shall pay a fine of six hundred (panas).

8/323. Men stealing from a noble family, especially women, and precious gems, deserve corporal (or capital) punishment.

8/352. Men who commit adultery with wives of others, the king shall cause to be marked by punishments which cause terror, and they shall be banished thereafter.

9/232. The king shall put to death forgers of royal edicts, those who corrupt his ministers, who slay women, infants, (learned) Brahmins, and those who serve his enemies.

 9/96. Women were created to be mothers and men to be fathers; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife.

4/149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both (her own and her husband’s) families contemptible.

Contradictory Provisions In Smriti Appended Later …

2/213. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in (the company of) females.

5/ 154. Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband must be constantly worshipped as a god by a faithful wife.

5/ 157. At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never even mention the name of another man after her husband has died.

9/ 17. (When creating them) Manu allotted to women (a love of their) bed, (of their) seat and (of) ornament, impure desires, wrath, dishonesty, malice, and bad conduct.

As against these, Manu Smriti mentions equal status, good conduct, equal rights, freedom of choice and the right to remarriage.

Clearly, these interpolations are to be rejected.

Smriti Text … On The Under Privileged

Manu proposes varn vyastha — which was based on merit and not on account of one’s birth.

2/157. As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmana; those three have nothing but the names (devoid of virtues respective to their kind).

2/28. This (human) body is made fit for (union with) Brahman by study of the Vedas, by vows, by burnt oblations, by (recitation of) sacred texts, by (acquisition of the) threefold sacred science, by offering (to gods, sages and manes), by (procreation of) sons, by great sacrifices, and by (the Srauta) rites 

(The above texts lays the qualifications to be acquired, with great dedication and effort at specified works, in order to become a Brahmin, and not merely by being born to a Brahmin father.) 

The varn of a person (caste or status in society) was decided after completion of his education.

Two births were considered for a person in Vedic period : first, when he was born to his parents, and, next, when he completed his education with due thoroughness. It was after second birth (twice born) that the varn of person was determined.

The following text from Manu Smriti makes it even more clear.

2/148. But that birth which a teacher acquainted with Vedas entire, in accordance with the law, procures for him (the student) through the Savitr (Sun), is real and exempt from his birth, age or death.

2/146. Between him to whom one is physically born and him who gives (the knowledge of) the Vedas, the giver of the Veda is the more venerable father; for birth through arising in the knowledge of the Veda (ensures) eternal (reward) both in this (life) and that (afterlife).

A person who remained uneducated and devoid of the knowledge of Vedas was considered a Shudra.

That is, the Shudra varn was not based on birth but on merit.

10/4. Brahmana, Kshatriya and the Vaisya castes (Varna) are twice-born (educated) but the fourth, the Shudra, has one birth only; there is no fifth (caste).

2/172. He who has not been initiated with teaching of the Vedas is like a Shudra.

Manu also advises not to insult a person of lower Varna.

4/141. Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth.

Why Manu started varn vyastha?

1/31. But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya and the Shudra varn origin in form of the body of the society : as its mouth, its arms, its thighs and its feet, respectively.

(Only the ignorant consider the shudra as being originated from the feet of god.)

1/87. But in order to protect this universe He (God), the most resplendent one, assigned separate (duties and) occupations to those as done in a body by mouth, arms, thighs, and feet.

1/88. To Brahmanas He assigned teaching and studying (the Vedas), sacrificing for their own benefit and for the welfare of others, giving and accepting (of alms).

1/89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Vedas), and to abstain from attaching himself to sensual pleasures;

1/90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Vedas), to trade, to lend money, and to cultivate the land.

1/91. One occupation only the Lord prescribed to the Shudra : to serve these (other) three castes.

Manu considered anyone who is without knowledge or capacity for skilled deeds as a Sudra; so any uneducated person is fit only for being in the service, under the guidance, of others who have the requisite knowledge and skills.

Isn’t that how we are organised even today ?

Manu also advises people to exert in order to acquire a higher varna, and change his or her allotted Varna.

The advisory leaves varn vyastha changeable, fluid, and not based on birth but on merit alone.

10/65. (Thus) a Shudra attains the rank of a Brahmana, and (in a similar manner) a Brahmana sinks to the level of a Shudra; and know that it is the same with the offspring of a Kshatriya or of a Vaisya.

9/335. (A Shudra who is) pure, accompanies his betters and is gentle in his speech, free from pride, and always seeks a refuge with Brahmanas, attains a higher Varna (Brahmana, Kshatriya or Vaisya) based on his qualities.

4/245. A Brahmana who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Shudra.

Is it not said : the company one keeps makes a man better or worse ? 

2/103. But he who does not worships in morning, nor in the evening, is like a Shudra and he shall be excluded, just like a Shudra, from all the duties and rights of an Arya (one of noble qualities).

2/168. A twice-born man who, not having studied the Vedas, applies himself to other (and worldly study), soon falls, even while living, to the condition of a Shudra; and so do his descendants (after him).

2/126. A Brahmana who does not know the form of returning a salutation, they must not be saluted by a learned man; they must be considered as a Shudra.

A Sudra too can teach the other castes.

2/238. He who possesses faith may receive pure learning even from a man of lower caste (Shudra), the highest law even from the lowest, and an excellent wife even from a base family.

2/241. It is prescribed that in times of distress (a student) may learn (the Vedas) from one who is not a Brahmana; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.

Superior rights given by Manu to shudras.

2/136. Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones).

2/137. Whatever man of the three (higher) castes possesses most of those five, both in number and degree, that man is worthy of honour among them; and (so is) also a Shudra who has entered the tenth (decade of his life).

In above text Manu gives respect to any Shudra who is in tenth decade of life.

That is, anybody who lives long enough transcends the varna vyavastha.

3/116. After the Brahmanas, the kinsmen, and the servants have dined, the householder and his wife may afterwards eat of what remains.

Householders are advised by Manu to dine after sudras or the servants !

8/335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest must be left unpunished by a king, if they do not keep within their duty.

8/336. Where another common man would be fined one karshapana, the king shall be fined one thousand; that is the settled rule.

8/337. In (a case of) theft the guilt of a Shudra shall be eightfold, that of a Vaisya sixteen fold, that of a Kshatriya two-and-thirtyfold …

8/338. … that of a Brahmana sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold; (each of them) knowing the nature of the offence.

Manu advises strict punishment for a higher varna : punishing the Brahman many times more than a lower varn, say, a Shudra.

The above text is evidence of Manu’s unbiased social hierarchy and structure.

He considered a behavioural error as being more unpardonable in case of the learned one than for the ignorant.

Following are the examples of changing of varn vyastha in past.

Rishi Brahma, son Manu Swayambhu himself, was born to a Brahmana but became a Kshatriya king.

Manu’s eldest son, Priyavrat, became a king, a Kshatriya.

Out of Manu’s ten sons seven became kings while three became Brahmanas. Their names were Mahavir, Kavi and Savan. (Ref Bhagwat Puran Chap. 5)

Kavash Ailush was born to a Shudra and attained the highest varna of a Rishi. He became mantra-drashta to numerous hymns in Rig-Veda : 10th Mandal.

Jabala’s son, Satyakaam, born from unknown father became Rishi by his qualities.

Matang became a Rishi after his birth in low varna.

Maharishi Valmiki was born in inferior varna and became a Rishi.

Mahatma Vidur was born to a Dasi (maid) and became the prime minister to king Dhritarastra.

Raja Vishvanath, a Kshatriya, became a Brahmana – Rishi Vishwamitra.

There are many examples of varn vyastha to inferior level.

Ravan king of Lanka was son of a Brahmana Rishi Pultasya became a rakshasa.

Shri Ram’s ancestor, Raja Raghu’s son, Pravidh, was declared of inferior varna due to lack of qualities.

Shri Ram’s ancestor, Raja Samar’s son, Asmanjas, was declared a Shudra due to his bad qualities.

I leave the contradictory appended textsfor now … the ones that make the varna structure hard and fast, as indeed happened later.

The Indic Kings of the West

The Mahabharata mentions that of the five descendents of Yayati, two became Yavanas and the Mlecchas. This seems to remember a westward emigration. This particular migration may have occurred in a very early period in the Vedic world that spanned Jambudvipa and the trans-Himalayan region of Uttara Kuru. We have a later evidence for another westward movement to the lands ranging from Babylonia to Turkey. 

The Mitanni, who worshiped Vedic gods, were an Indic kingdom that had bonds of marriage across several generations with the Egyptian 18th dynasty to which Akhenaten belonged. The Mitanni were known to the Egyptians as the Naharin, connected to the river (nahar), very probably referring to the Euphrates. At its peak, the Mitanni empire stretched from Kirkuk (ancient Arrapkha) and the Zagros mountains in western Iran in the east, through Assyria to the Mediterranean sea in the west. Its center was in the region of the Khabur River, where its capital, Wassukkani (Vasukhani, “a mine of wealth”) was probably located. 

The first Mitanni king was Sutarna I (good sun). He was followed by Baratarna I (Paratarna, great sun), Parasuksatra (ruler with axe), Saustatar (Sauksatra, son of Suksatra, the good ruler), Paratarna II, Artadama (Rtadhaman, abiding in cosmic law), Sutarna II, Tushratta (Dasaratha), and finally Matiwazza (Mativaja, whose wealth is thought) during whose lifetime the Mitanni state appears to have become a vassal to Assyria. 

The early years of the Mitanni empire were occupied in the struggle with Egypt for control of Syria. The greatest Mitanni king was Sauksatra who reigned during the time of Tuthmose III. He was said to have looted the Assyrian palace at Ashur. Under the reign of Tuthmose IV, more friendly relations were established between the Egyptians and the Mitanni. 

The daughter of King Artadama was married to Tuthmose IV, Akhenaten’s grandfather, and the daughter of Sutarna II (Gilukhipa) was married to his father, Amenhotep III, the great builder of temples who ruled during 1390-1352 BC (“khipa” of these names is the Sanskrit ksipa, night). In his old age, Amenhotep wrote to Tushratta many times wishing to marry his daughter, Tadukhipa. It appears that by the time she arrived Amenhotep III was dead. Tadukhipa was now married to the new king Akhenaten, becoming famous as the queen Kiya (short for Khipa). 

The Egyptian kings had other wives as well. Akhenaten’s mother, Tiye, was the daughter of Yuya, who was a Mitanni married to a Nubian. It appears that Nefertiti was the daughter of Tiye’s brother Ay, who was to become king himself. The 18th dynasty had a liberal dose of Indic blood. 

But how could an Indic kingdom be so far from India, near Egypt ? A plausible scenario is that after catastrophic earthquakes dried up the Sarasvati river around 1900 BC, many groups of Indic people started moving West. We see Kassites, a somewhat shadowy aristocracy with Indic names and worshiping Surya and the Maruts, in Western Iran about 1800 BC. They captured power in Babylon in 1600 BC, which they were to rule for over 500 years. The Mitanni ruled northern Mesopotamia (including Syria) for about 300 years, starting 1600 BC, out of their capital of Vasukhani. Their warriors were called marya, which is the proper Sanskrit term for it. 

In a treaty between the Hittites and the Mitanni, Indic deities Mitra, Varuna, Indra, and Nasatya (Asvins) are invoked. A text by a Mitannian named Kikkuli uses words such as 8aika (eka, one), tera ( tri, three), panza (panca, five), satta (sapta, seven), na (nava, nine), vartana (vartana}, round). Another text has babru (babhru, brown), parita (palita, grey), and pinkara (pingala, red). Their chief festival was the celebration of visuva} (solstice) very much like in India. 

It is not only the kings who had Sanskrit names; a large number of other Sanskrit names have been unearthed in the records from the area. Documents and contract agreements in Syria mention a warrior caste that constituted the elite in the cities. The ownership of land appears to have been inalienable. Consequently, no documents on the selling of landed property are to be found in the great archives of Akkadian documents and letters discovered in Nuzi. The prohibition against selling landed property was dodged with the stratagem of “adopting” a willing buyer against an appropriate sum of money. 

Information of the mythology of the Hurrians of the Mitanni is known from related Hittite and Ugaritic myths. The king of the gods was the weather god Teshub who had violently deposed Kumarbi paralleling the killing of Vrtra by Indra. Major sanctuaries of Teshub were located at Arrapkha (modern Kirkuk) and at Halab (modern Aleppo) in Syria. Like Indra, Teshub also had a solar aspect. In the east his consort was the goddess of love and war Shaushka (Venus), and in the west the goddess Hebat (Hepat). In addition, a considerable importance was attributed to impersonal gods such as heaven and earth as well as to deities of mountains and rivers. Temple monuments of modest dimensions have been unearthed. 

The general Indic influence in the area may also be seen in the comprehensiveness of the god lists. The most “official” god list, in two Ugaritic copies and one Akkadian translation, consists of 33 items, exactly as is true of the count of Vedic gods. These gods are categorized into three classes, somewhat like the three classes of the Vedic gods, although there are difference in details. 

The main Semitic gods are Yahvah and El or (Il or al-Il, as Allah) The Rgveda mentions Yahvah in 21 different hymns. Ila is the deity for the Rgvedic Apri hymns and it represents Agni in Yajurveda (VS) 2.3, whereas Ilaa represents Earth, speech, and flow. 

The Vedic Yahvah is, as an epithet, associated with movement, activity, heaven and earth; it means the sacrificer and Agni, the chief terrestrial god. It is associated with energy like the Yahvah of the Semites. It may be compared to Shivah, an epithet for auspiciousness in the Rigveda, that later is applied regularly to Rudra. It is plausible that the Vedic Ila and Yahvah were adopted by the Semites through the mediating agency of the Mitanni. 

Greek accounts tell us that the Ugaritic believed in a cosmic egg out of which the earth emerged which is reminiscent of brahmanda of the Vedic view.How do we know that the Mitanni were Indic and not Iranian? There are several reasons, but to be brief, we shall only give three : 

1. the deities Indra, Mitra, Varuna, and Nasatya are Indian deities and not Iranian ones, because in Iran Varuna is unknown and Indra and Nasatya appear as demons; 

2. the name Vasukhani makes sense in Sanskrit as a “mine of wealth” whereas in Iranian it means “good mine” which is much less likely; 

3. satta, or sapta, for seven, rather than the Iranian word hapta, where the initial `s’ has been changed to `h’. 

Why could not the Mitanni be the descendents of a pre-Vedic people as in the Gimbutas model of the spread of the Indo-Iranian people from the Kurgan culture of the steppes of Central Asia ? They would then have had no particular affinity for Indic deities. If the pre-Vedic people in Central Asia already had Indin deities, how would these small bands of people impose their culture and language over what was perhaps the most densely populated region of the ancient world. 

Furthermore, that view does not square with our knowledge of the astronomical tradition within India. The Vedic Samhitas have very early astronomical and its geography is squarely within India. The Vedanga Jyotisa, a late Vedic text, already belongs to the middle of the second millennium BC. The earlier texts remember events within the Indic geographical area going back to the third and the fourth millennia BC. The theory of a proto-Indo-Aryan people in Iran from whom the Aryans of India descended in the second millennium BC does not work for the same reasons. 

The idea of invasion or large-scale immigration of outsiders into India displacing the original population in the middle of the second millennium BC has been rejected since it is not in accord with archaeological facts, skeletal records, and the continuity of the cultural tradition. 

The Indian textual tradition also does not permit us to accept the Gimbutas model because of the length of time required for the rise of the voluminous Indian literature. Over fifty years ago, Roger T. O’Callaghan and W.F. Albright published in Analecta Orientalia of Rome a list of 81 names (13 from the Mitanni, 23 from the Nuzi, and 45 from the Syrian documents) with Indic etymologies. Out of this list, Dumont has provided the etymology of 45 names. 

Analyzing the names, Dumont concludes that the names are clearly Indic and not Iranian. The initial s is maintained and the group s’v is represented by the similar sounding sw and not the Avestan aspo. Also, most of the names are bahuvrihi or tatpurusa compounds. 

Considering the language, it is clearly an Indic dialect because the initial v is replaced by b, while medial v becomes the semivowel w. Like Middle Indic (Prakrit) dialects, the medial pt transforms into tt, as in sapta becoming satta. Dumont stresses its relationship to Sanskrit in the characteristic patronymic names with the vrddhi-strengthening of the first syllable, like in Saumati (the son of Sumati) or Sausapti (the son of Susapti). The worship of the Vedic gods like Indra, Vayu, Svar, Soma, Rta, Vasus has already been noted. 

The fact the the Mitanni names suggest a Middle Indic dialect is supportive of the thesis that the emigration of the various groups from India took place after the early Vedic period had come to an end. Our argument actually goes beyond the presence of people in West Asia whose languages were Indic, as was the case with the Mitanni. There is evidence that Indic religion and culture had adherents even outside of groups with Indic speech.

English: Darius I the Great's inscription. Pos...

The Avesta speaks of the struggle between the worshipers of Ahura Mazda and the daevas. Zarathustra nowhere names the daevas and it is only in the later texts that Indra and the Nasatyas are so labeled. Many of the Vedic devas (such as Mitra, Bhaga, Agni, Vayu, and Indra as Vrtraghna) continue to be counted amongst the good ahuras. It appears that the triple division of deva/asura/raksasa corresponding to sattva/rajas/tamas was divided into the dichotomy deva versus asura/raksasa in India and that of deva/asura versus daeva (raksasa) in Iran. The term daeva as synonym with raksasa and distinct from deva survives in Kashmir. 

The ahura-daeva opposition in the Zoroastrian texts is expressed as one between the Mazdayasnas and the Daevayasnas. It is a conflict in which Zoroaster wished to defeat and convert the worshipers of the daeva religion. The Yasts speak of legendary heroes and kings who participated in this struggle. The wars against the Daevayasnas by Vistaspa (Yt. 5.109, 113; 9.30-31), Jamaspa (Yt. 5.68-70), and Vistaru of the Naotara family (Yt. 5.76-77) represent this ongoing conflict in the historical period. 

In Vendidad, the Zoroastrians are encouraged to take possession of the lands, waters, and harvests of the daeva worshipers (Vd. 19.26). Elsewhere (Vd. 7.36-40), it is recommended that the art of medicine should be first tried on the daeva-worshipers and if they survive then it should be attempted on the Mazdayasnians. 

Although the Zoroastrian heresy triumphed in Iran and the great Persian kings of the middle of first millennium BC followed the religion of Ahura Mazda, the daeva worshipers survived, especially in the West, in the Mesopotamian religion. 

The devas as well as daevas survived for a pretty long time in corners of Iran. The evidence of the survival of the devas comes from the daiva- inscription of Xerxes (ruled 486-465 BC). The revolt by the daeva worshipers in West Iran is directly referred to : 

Proclaims Xerxes the King : When I became king, there is among thesecountries one which was in rebellion. Afterwards Ahuramazda bore me aid. By the favor of Ahuramazda I smote that country and put it down in its place. 

And among these countries there was a place where previously daiva were worshiped. Afterwards, by the favor of Ahuramazda I destroyed that sanctuary of daiva, and I made proclamation: ‘The daiva shall not be worshiped!’ Where previously the daiva were worshiped, there I worshipedAhuramazda at the proper time and in the proper manner. And there was other business that had been done ill. That I made good. That which I did, all did by the favor of Ahuramazda. Ahuramazda bore me aid until I completed the work.  

The analysis of early Persian history has shown that the Mazandaran, the region south of the Caspian sea and the Alburz mountain range, remained for long a centre of daeva worship. There were also the successors to the deva worshipers of the Mitanni kingdom. 

It has been suggested that the Xerxes inscription refers to the suppression of these people. Burrow takes the daeva worshiping people to be proto-Indoaryans and sees them as the remnants of a population that stretched from West Asia to India. The Iranians coming down from the northeast drove a wedge between this belt, leading to the eventual assimilation of the western daeva worshipers in the course of centuries. 

Irrespective of what the original movement of the Indo-Aryans was before the fourth or fifth millennium BC, it is clear that since their Indian branch recognizes the geography of only their region, it is either necessary to push back the proto-Indoaryan phase to the fourth or the fifth millennium BC or to postulate their movement out of India as is suggested in the Puranas.


Concluding Remarks

The material from the Mahabharata and the Puranas provides us many tangled hints. Given the extensive nature of the king-lists and the teacher-lists it is impossible that the origin of the Mahabharata-Purana tradition could be brought down to the beginning of the second millennium BC as espoused by the proponents of the theories of Aryan invasion and migration. The Mahabharata War occurs at the 94th generation in these lists, and even if one were to assign just 20 years for each generation and assume that the lists were exhaustive, one would have to account for nearly 2,000 years before the War which, even in the most conservative dating for the War, takes us square into the beginnings of the Integration Era of the SS Tradition. 

The Epic and Puranic evidence on the geographical situation supports the notion of the shifting of the centre of the Vedic world from the Sarasvati to the Ganga region in early second millennium BC. O.P. Bharadwaj’s excellent study of the Vedic Sarasvati using textual evidence12 supports the theory that the Rgveda is to be dated about 3000 BC and the Mahabharata War must have occurred about that time. 

The Mahabharata clearly belongs to a heroic age, prior to the rise of the complexity of urban life. The weapons used are mythical or clubs. The narrative of chariots could be a later gloss added in the first millennium BC. The pre-urban core events of the Epic would fit the 3137 BC date much better than the 1924 BC. But this would suggest that the Puranic tradition at a later time conflated earlier events with the destructive earthquakes of 1924 BC and remembered the later event accurately using the centennial Saptarsi calendar. 

The Indic kings of West Asia are descendents of Vedic people who moved West after the catastrophe of 1924 BC.

Visnu with his consorts Laksmi and Sarasvati (...

Shakuntala : The Mahabharata Story

The monarch was young, handsome and brave. The hunting expedition had lasted for days now. He was tired, thirsty and hungry. All but a couple of his associates were long left behind. Though without fear, he stood with a sense of reverence before the sacred grounds of Rishi Kanva’s hermitage. It was inviolable. He dismissed even the reduced retinue at the entrance, before stepping in.

The quiet was conspicuous but soothing. The abode yonder seemed unoccupied. He moved closer and called aloud to announce his presence : What ho ! Anybody here ? But only the echo came back to strike his tentative heart. As he felt the desolate eeriness even more intensely, a beautiful maiden came out of the abode, simply attired but glowing with innocence and charm. She bade him welcome and received him with due respect, offering him a seat and water to wash. She introduced herself as Shakuntala, Rishi Kanva’s daughter, enquired about his health and peace, and engaged in such pleasantries as to enable him to settle his breath and find his comfort in strange surroundings.

The king was awe-struck with her unaffected elegance, when the maiden queried politely : How could the Hermitage serve you, O King ! I await your command.

Dushyanta : I have come to pay my respects to the venerated Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone ?

Sakuntala : My illustrious father has gone to fetch fruit for the hermitage alongwith the inmates. Wait but a moment and you wilt meet him when he arrives.

The king was glad for the opportunity to be with Shakuntala, in the Rishi’s absence. He beheld the maiden’s exceptional beauty, her sweet demeanour and cultured articulation, and the perfect symmetry of her form. Her flawlees features stood enhanced by freedom and humility in her speech. She looked the ascetic but he saw the bloom of her youth.

Dushyanta : Who are you, truly, O beautiful one ? Why are you in these woods ? You are gifted with such beauty and virtues. Whence have you come ? O charming one, you affect my heart deeply. I desire to learn all about you; therefore, tell me all.

Shakuntala smiled and addressed him with these words : O Dushyanta, I am the daughter of virtuous, wise and illustrious ascetic, Rishi Kanwa.

Dushmanta : The blessed Rishi is universally revered. It well known that decades of celibate austerity to rigorous vow and extended periods of withdrawal from senses during meditation has caused his seed to sublimate up from its base in the reproductive organ. Dharma himself may stray from his course but an ascetic of rigid vows, such as Rishi Kanva is, can never descend to sensory matters. Therefore, O thou of fairest complexion, how have you been born as his daughter ? It is a sincere doubt of mine that urgently needs to be dispelled.

Shakuntala : Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. It was narrated by the Rishi Kanva himself to another who had posed the same question.

Vishwamitra, of old, was engaged in austere-most of penances that alarmed Indra, the chief of the celestials. Indra thought that the mighty ascetic of blazing energy would, by his penance, hurl him down from his high seat in heaven. He summoned Menaka and told her, ‘Thou, O Menaka, art the first of celestial Apsaras. Therefore, amiable one, do me this service. Hear carefully : This great ascetic, Vishwamitra, like Sun in splendour, is engaged in the most severe of penances. I am afraid, if he succeeds at acquiring the merit in his quest, he might challenge my position as the head of all gods, and verily unseat me. Hence, O slender-waist, this is the task for you to accomplish. Go, tempt Vishwamitra away from his rapture, disrupt his one-pointed contemplation and penance, and frustrate his certain quest. Win him off his penance, beautiful one, by luring him with your beauty, youth, agreeableness, arts, smiles and speech.

Hearing all this, Menaka was alarmed and very unsure of herself. She respectfully gave voice to her doubt : O foremost among the gods, the illustrious Vishwamitra is a mighty ascetic and is already endued with great power. He is very short-tempered too. His energy, merit acquired of penance, and the wrath of a high-soul such as he leave me diffident and anxious of my own well-being. He made even the great Rishi Vasishtha suffer the unbearable pain of witnessing the premature death of his children. He it was who, though born a warrior, became a man of knowledge by virtue of his ascetic rigour. He created a deep river of his own power, for purposes of his ablutions. It was Viswamitra who, in anger, created a second world and numerous stars, and granted protection to royal sage, Matanga, later known as Trishanku, against your own wrath. I am frightened, O Indra, to approach him.

Menaka further asked : Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour and can, by a mere stamp of his foot, cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one, who is full of ascetic virtues, like unto a blazing fire, and who has his passions in complete control ? His mouth is like a flaming inferno; the pupils of his eyes are like the Sun and the Moon; his tongue is like that of Death himself. How shall I, O chief of the celestials, a woman like me even touch him ? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas, Valakhilyas, are terrified ! How can a woman like me gaze at him without alarm ?

But the first amongst celestial Apsaras submitted : Commanded by you, however, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou a plan whereby protected by you, I may safely move about the great ascetic. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) must also, at your command, help me at the task. Let Marut, when it occasions, bear thither fragrance from the woods to tempt the Rishi. And Manmatha cause a pine in his vitality and a flutter in his heart on account of my presence.

Saying this and having obtained Indra’s assurance, Menaka went to the retreat of great sage Vishwamitra. She offered her respectful salutations to the Rishi and began her ever so subtle sensual sport, while engaging him on a walk in the woods around his abode. She was draped in a cloth white as the moon, which Marut soon caused to fly with a gush of wind. Abashed, she ran after her garment, to catch hold of it, and expressed her distress and annoyance at Marut when the garment continued to remain out of her reach.

Eyeing the sensual sport of the fullsome woman barely half clad, her dazzling beauty being played about by the breeze, exerting her fair limbs in distress, unmidful of the rise and fall of her soft breasts, Viswamitra was roused with sensual affection, causing his lust to gather like a ball of fire. Beholding her thus exposed, the sage saw her ageless and exceedingly handsome form, her perfectly endowed features, and was drawn enough to move up and put his arm about her waist in companionship. He kissed her on the neck, inviting intimacy, to which Menaka responded. They spent a long time in physical intimacy, sporting with each other, just as they pleased, as if time had stopped.

Menaka conceived through their conjugal bliss and delivered a daughter. She moved to the banks of the river Malini coursing along a valley of the charming mountains of Himavat, as her pregnancy advanced. She left the new-born on the bank of the river and went away, never to look back. Lying in that desolation abounding with carnivores and other ferocios animals, the infant was protected by scores of vultures, who stood guard around her.

Kanva narrated : Those vultures protected the daughter of Menaka. I went there to perform my ablutions and beheld the infant lying in solitude of the wilderness, surrounded by vultures. Bringing her hither as I would my own daughter, I raised her as such. Indeed, the maker of the body, the protector of life and the giver of food are fathers — all three, in their order, as the scriptures suggest. And because she was surrounded by Shakunts (birds), I named her Sakuntala. O Brahman, know that it is thus Sakuntala has become my daughter. And so does the faultless Shakuntala also regards me, as her father.

Shakuntala concluded her story to Dushyanta : This is what my father had narrated to the visiting Rishi, O king of men. It is thus how I am the daughter of Rishi Kanwa.

Hearing the fascinating tale, King Dushyanta said : You spoke well, O princess, this that thou hast said ! Be my wife, O beautiful one ! What shall I do for thee ? Golden garlands, robes, ear-rings, white pearls, coins of great value, finest carpets, … from various countries. All these I shall present to you this very day. Let the whole of my kingdom be thine today, O charming one ! Come to me, shed the timidity, and join me through the wedding, O elegant maiden, in accord with Gandharva norm. O thou, of tapering thighs, of all forms of marriage rites, the Gandharva is considered the foremost.

Shakuntala heard the King and indicated consent, but with relative calm : O king, my father is presently away. Wait but a moment; he will bestow me on thee.

Dushyanta however was overcome with impatience and entreated : O beautiful and faultless one, I desire that you should be my life’s companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one’s own friend, and one certainly may depend upon one’s own self. Therefore, according to the ordinance, you can certainly bestow thyself to me in a marriage duly ordained.

There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-created, has spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. These are institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices recommended for warriors and kings. You need not entertain the least fear.

O thou of fairest complexion, full of desire I am; so are you. Come, become my wife with vows appropriate to the Gandharva norm.

Sakuntala, having listened to the King’s ernest proposal, answered : If this be the sanctioned course, if indeed I am my own disposer, then hear, O foremost of the Purus, my terms to bethrothal … Promise truly to give me what I ask of you. The son that we shall be beget shall be thy heir-apparent. This, O king, is my fixed resolve. O Dushyanta, if you grant this, then let our union take place.

The monarch, without taking time to consider, at once said : It will be thus, O fair maiden. O you, of agreeable smiles, you will be with me in our capital city. I say this truly, O beautiful one, you deserve all this.

The first of the kings thus wedded Shakuntala, of graceful gait. They knew each other as husband and wife. And assuring her duly, he went away, saying, “I shall send for you, O thou of sweet smiles, to escort you to our palace !”

The king retraced his way homewards, thinking of Rishi Kanva : What will the illustrious sage say ? And he was still anxious when he entered his kingdom’s capital.

When Rishi Kanwa arrived at his abode, Shakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of means to all knowledge, knew of events that had taken place in his absence. Indeed, beholding everything with his spiritual eye, the illustrious one was pleased and addressed her with these kind words, ‘Amiable one, what has been done by you today in secret, without waiting for my presence and consent – viz., intercourse with a man – has not stripped you of your virtue in the least. Indeed, union according to Gandharva norm, of a seeking woman with a man of sensual desire, without mantras of any kind, is the best for Kshatriyas. That best of men, Dushyanta, is a high soul and a virtuous man. You have, O Shakuntala, accepted him for your husband. The son that shall be born of you shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goes out against his foes, shall be irresistible.’

Shakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, ‘It behoves thee to give thy grace to that Dushyanta, whom I have accepted for my husband, as well as to his ministers !’

Kanwa replied, ‘O you of fairest complexion, for your sake I am inclined to bless him. But receive from me, O blessed one, the boon that you now desire.’

Sakuntala, thereupon, moved by desire for Dushyant’s well-being, asked her father that the Paurava monarchs might ever be virtuous and never be deprived of their thrones.

There was no word from Dushyanta in the following weeks and months, and years. The sage Rishi Kanva remained calm and Shakuntala got occupied with her womb that gradually swelled in time. In due course, she brought forth a boy of wondrous vitality, much to her father’s joy. And when the child was three years old, he became in splendour like the rising sun, remarkably handsome and magnanimous, and strong. And that first of virtuous men, Kanwa, caused all the rites of custom to be performed in respect of that intelligent child, thriving with days. The boy was gifted with pearly teeth and shining locks, and was capable of battling the fiercest of animals. He had auspicious signs on his palm, a broad forehead, and his beauty and strength was a source of much happiness to Shakuntala.

Like unto a celestial child in splendour, Bharata grow up rapidly. When only six years of age, he was endued with such great strength that he used to seize lions and tigers, bears and buffaloes, and elephants, and chain them to the trees around the hermitage. He rode some of them and pursued others in sport. Seeing his prowess, the inmates at Kanwa’s asylum called him Sarvadamana, the subduer of all. And the Rishi, marking his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent.

Beholding the strength of the boy, Kanwa commanded his disciples : Bear ye without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their parents or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.

The Rishi’s disciples proceeded towards the city, Hastinapura, with Sakuntala and her son at the head of their retinue. And she, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had lived all her life and had first met her husband, Dushyanta. Having approached the king, in his own palace, her sage escorts introduced her and the boy to him, as his own duly wedded wife and their begotten son. Thereupon, the Rishi’s disciples took leave and returned to the hermitage.

And Sakuntala, paying her respects to the King, announced : This is thy son, O king ! Let him be installed as thy heir-apparent. O king, this child, like unto a celestial, has been begotten by thee upon me. Therefore, O best of men, fulfil now the promise you made to me. Call to mind, O thou of great good fortune, the agreement thou had made on the occasion of our union in the hermitage of my father, Rishi Kanwa.

Hearing her words and remembering everything, the king said : I do not remember anything. Who art thou, O wicked woman in ascetic guise ? I do not remember having any connection with you in spiritual, sensual or financial respect. Go or stay, or do as you please.

Thus addressed by Dushyanta, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort.

Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him : Knowing everything, O Monarch, how do you issue words as inferiors do ? How do you say that you do not know me and our bethrothal, and your promise ? Your heart is witness to the truth or falsehood of this matter. Therefore, O King, speak truly without degrading thyself. He, who being one but representing himself as another, is a coward and like a thief, a robber of his own self. Of what sin is he not capable ? You think that you alone has knowledge of your deed. But know you not that the Ancient, Omniscient Narayana lives in your heart ? He knows all your sin, and you sin in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him, who resides in every heart.

The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana, the witness of all acts, is gratified. But he, with whom Narayana is displeased, is tortured for his sins by Yama. Him who degrades himself by representing his self falsely, the gods never bless. Even his own soul blesses him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am your wife and, therefore, deserve to be treated respectfully. Will you not treat me so, because I have come hither of my own accord ? In the presence of so many, why do you treat me like an common woman ?

I am certainly not crying in the wilderness. Do you hear me ? But if you refuse to do what I supplicate you for, O Dushyanta, this very moment your head shall burst into a hundred pieces ! The husband entering the womb of the wife comes out himself in the form of the son. Therefore is the wife called by those versed in the Vedas as Jaya – she of whom one is born. And the son that is so born unto persons cognisant of Vedic Mantras rescues the spirits of our deceased ancestors. And because the son rescues the ancestors from the hell called Put, therefore, has he been called by the Self-create himself as Puttra – the rescuer from Put. By a son one conquers the three worlds. By a son’s son, one enjoys eternity. And by a grandson’s son, great-grand-fathers enjoy everlasting happiness.

She is a true wife who is skilful in household affairs. She is a true wife who has borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knows none but her lord. The wife is a man’s half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can live by Dharma, in their togetherness. They that have wives can lead households, which collectively constitute our community in truth. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Wives of sweet speech are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods, to a traveller, a wife is his refreshment and solace. He that has a wife is trusted by all.

A wife, therefore, is one’s most valuable possession. Even when the husband, leaving this world, goeth into the region of Yama, it is the devoted wife that accompanies him thither. If she goes before, she waits for the husband. But if the husband goes before, the chaste wife follows him close. For these reasons, O king, does marriage exist. The husband enjoys the companionship of the wife, both in this and in the other worlds. It has been said by the learned that one is himself born as one’s son. Therefore, a man whose wife has borne a son should look upon her as his mother. Beholding the face of the son one has begotten upon his wife, like his own face in a mirror, one feels as happy as a virtuous man, while departing from this world.

Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue – everything depends on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feels when the son runs towards him and, even though his body be covered with dust, clasps the man’s limbs with his little hands ? Why then do you treat with indifference such a son, who has approached you himself and who casts wistful glances towards you for climbing up your knees ? Even ants support their own eggs without destroying them; then why should not you, a virtuous man that you are, support your own child ? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one’s own infant son locked in one’s embrace.

As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch you in embrace. There is nothing in the world more agreeable to touch than the embrace of one’s son. O chastiser of foes, I have brought forth this child capable of dispelling all your sorrows, after bearing him in my womb for full three years. O monarch, of Puru’s race, ‘He shall perform a hundred horse-sacrifices’ – these were the words uttered from the sky when I was in the lying-in room. Indeed, men in places remote from their homes take up others’ children on their laps and, reminded of their own, feel great happiness.

You know that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy : Thou art born, O son, of my body ! Thou art sprung from my heart. Thou art myself in the form of a son. Live thou to a hundred years ! My life dependeth on thee, and the continuation of my race too, on thee. Therefore, O son, live thou in great happiness to a hundred years.

He, this son of yours, has sprung from your body, a second being of yourself ! Behold thyself in your son, as thou beholdest your image in a clear lake. As the sacrificial fire is kindled from the domestic one, so has this one sprung from thee. Though one, you have divided yourself.

In course of hunting, while engaged in pursuit of a deer, I was approached by you, O king. I who was then a virgin in the asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by you ! Put away by you, I am ready to return to the refuge of my father. But it behoves you not to cast off this child who is your own.

Dushmanta : O Sakuntala, I do not know having begot upon you this son. Women generally speak untruths. Who shall believe your word ? Destitute of all affection, the lewd Menaka is your mother, and she cast you off on the surface of the Himavat, as one throws away flowers offered to gods, after the worship is over. Thy father too, of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why do you speak like a lewd woman ? Thy words deserve no credit. Are you not ashamed to utter such lies, especially before me ?

Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis ? Where is that Apsara Menaka ? And why are you, low as you are, in the guise of an ascetic ? Your child too is grown up. You say he is a boy, but he is very strong. How has he soon grown like a Sal sprout ? You are of low birth and you speak like a lewd woman. Lustfully have you been begotten by Menaka. O woman of ascetic guise, all that you say is quite unknown to me. I don’t know you. Go withersoever you choose.

Sakuntala : You see, O king, the fault of others, even though they be as small as a mustard seed. But you notice not thy own faults even though they be as large as the Bilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushyanta, is far higher than yours. You walk upon the earth, O king, but I roam the skies ! Behold, the difference between ourselves is as that between the mountain Meru and a mustard seed !

Behold my power, O king ! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna ! The saying is true which I shall refer to before you, O sinless one ! I refer to it as an example and not from evil motives. Therefore, it behoves you to pardon me after you have heard it.

An ugly person considers himself more handsome than others until he sees his own face in the mirror. He that is really handsome never taunts anybody. And he that always talks evil becometh a reviler. And as the swine always look for dirt and filth even in the midst of a garden of flowers, so the wicked always choose evil out of even the good that others speak. However those that are wise, on hearing the speech of others that has a mix of both good and evil, accept only what is good, like swan that always extracts milk, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking faults. The wicked are happy in seeking them in others. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them.

What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked ? When even atheists are annoyed with those that have fallen from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regards him not, never attains to the worlds he covets, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continues the race and extends the lineage and is, therefore, the best of all religious acts. Therefore, none should abandon a son.

Manu has said that there are five kinds of sons : those begotten by one’s self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoves you not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of earth, cherish your own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoves you not to support this deceitfulness.

The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found to be heavier. Truth, I ween, may be equal to the study of the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth; there is nothing superior to Truth. O King, Truth is God himself; Truth is the highest vow.

Therefore, violate not thy pledge, O monarch ! Let Truth and you remain united. If you place no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But hear, O Dushyanta, when you are gone, this son of mine shall rule the whole earth, surrounded by the four seas and adorned with the king of the mountains.

Having spoken to the monarch in this wise, Sakuntala left his presence. Whereupon, a voice from the skies, emanating from no visible shape, spoke unto Dushyanta as he sat surrounded by his occasional and household priests, his preceptors and ministers : The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushyanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one’s own seed, rescues the ancestors from the region of Yama. Thou art the progenitor of this boy. Sakuntala has spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushyanta, cherish thy son born of Sakuntala. To live by forsaking one’s living son is a great misfortune. Therefore, O thou of Puru’s race, cherish thy high-souled son born of Sakuntala. And because this child is to be cherished by you even at our word, therefore shall thy son be known by the name of Bharata – the cherished.

Hearing these words uttered by dwellers in heaven, the monarch of Puru’s race became overjoyed and spoke as follows unto his priests and ministers, ‘Hear ye these words uttered by the celestial messenger ? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala’s words alone, my people would have been suspicious and my son also would not have been regarded as pure.’

The monarch then, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. The king with a joyous heart performed all those rites upon his son that a father should perform. He smelt his child’s head and hugged him with affection. The Brahmanas began to utter blessings upon him and bards began to applaud him.The monarch then experienced the great delight that one feels at the touch of one’s son.

And Dushyanta also received that wife of his with affection. He told her these words, pacifying her affectionately, ‘O goddess, my union with you took place privately. Therefore, I was thinking of how best to establish thy purity. My people might think that we were only lustfully united and not as husband and wife, and therefore this son who I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger have I forgiven thee. Thou art my dearest !’

And the royal sage Dushyanta, having spoken thus unto his dear wife, received her with offerings of perfume, food, and drink. And king Dushyanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata’s car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the entire earth with their rattle. That monarch of great prowess was known as Chakravarti and Sarvabhauma.

Rishi Kanwa was himself the chief priest at the sacrifices he performed.

Ramana Advaita : A Clear Brief

In Maharishi Ramana’s own words …

This is a special post.

Only very pertinent comments will be approved

What is reality ? 
You are the supreme reality to yourself – the Self, the I that remains the same, still and silent, awake and aware, through your wakeful, dream and deep sleep states in life, from birth through death. 

Clearly, it is not the ego-being that waxes and wanes with its happy and miserable experience. 
You are awareness. Awareness is your another name. Since you are awareness there is no need to attain or cultivate it.

Your present knowledge is due to the ego and is only relative. Relative knowledge requires a subject and an object, whereas the awareness of the Self is absolute and requires no object. 

People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light etc. How can it be so ? It is not light, not darkness. It is only as it is. It cannot be defined. 

When a man realises the Self, what will he see ? 
There is no seeing. There is only being. The state of Self-realisation, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been. 

All that is needed is that you give up taking the not-true as true. All of us are regarding as real that which is not real. We have only to give up this practice on our part.

At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. There is no seer there to see anything. The seer who is seeing all this now ceases to exist and the Self alone remains. 

For those who live in Self as the beauty devoid of thought, there is nothing which should be thought of. That which should be 
adhered to is only the experience of silence, because in that supreme state nothing exists to be attained other than oneself.

It is false to speak of realisation. What is there to realise ? The real is as it always is. We are not creating anything new or achieving something which we did not have before. 

The illustration given in books is this. We dig a well and create a huge pit. The space in the pit or well has not been created by us. We have just removed the earth which was filling the space there. The space was there then and is also there now. Similarly we have simply to throw out all the age-long samskaras [innate tendencies] which are inside us. When all of them have been given up, the Self will shine alone. 

Liberation is our very nature. We are that. The very fact that we wish for liberation shows that freedom from all bondage is our real nature. It is not to be freshly acquired. All that is necessary is to get rid of the false notion that we are bound. When we achieve that, there will be no desire or thought of any sort. So long as one desires liberation, so long, you may take it, one is in bondage.

If you remain as you are now, you are in the wakeful state; this becomes hidden in the dream state; and the dream state disappears when you are in deep sleep. You were there then, you are there now, and you are there at all times. The three states come and go, but you are always there. 

It is like a cinema. The screen is always there but several types of pictures appear on the screen and then disappear. Nothing sticks to the screen, it remains a screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures which appear on the screen do not stick to it. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears. The screen is there on both occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self. 

There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and sleep cannot be real. They simply come and go. It is the seer who says these come and go. The seer and the seen together constitute the mind. See if there is such a thing as the mind. Then, the mind merges in the Self, and there is neither the seer nor the seen. So the real answer to your question is, `They neither come nor go.' 

What is the difference between the mind and the Self ? 
There is no difference. The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many are mere names and forms. 

But the mind does not exist apart from the Self, that is, it has no independent existence. The Self exists without the mind, never the mind without the Self. 

Brahman is said to be sat-chit-ananda. What does that mean ? 
Yes. That is so. That which is, is only sat – truth, being. That is called Brahman. The luster of sat is chit – consciousness, knowledge, awareness; and its nature is ananda -- bliss. These are not different from sat. All the three together are known as satchidananda. 

If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. 

What is the real experience of man ? Does it conform to this view ? 
In deep sleep man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise the Self in order to open the store of unalloyed happiness.

Existence is the same as happiness and happiness is the same as being. The word mukti – liberation, freedom -- is so provoking. Why should one seek it ? One believes that there is bondage and therefore seeks liberation. But the fact is that there is no bondage but only liberation.

Parable of ten foolish men ...
The ten foolish men in the parable forded a stream and on reaching the other shore wanted to make sure that all of them had 
in fact safely crossed the stream. One of the ten began to count, but while counting the others left himself out. `I see only nine; sure enough, we have lost one. Who can it be ?' he said. 

`Did you count correctly ?' asked another, and did the counting himself. But he too counted only nine. One after the other, each of the ten counted only nine, missing himself. 

`We are only nine', they all agreed, `but who is the missing one?' they asked themselves. Every effort they made to discover the `missing' individual failed.

`Whoever he is that is drowned', said the most sentimental of the ten fools, `we have lost him.' So saying he burst into tears, and the others followed suit. 

Seeing them weeping on the river bank, a sympathetic wayfarer enquired about the cause. They related what had happened and said that even after counting themselves several times they could find no more than nine. On hearing the story, but seeing all the ten before him, the wayfarer guessed what had happened. 

In order to make them know for themselves they were really ten, that all of them had survived the crossing, he told them, `Let each of you count for himself but one after the other serially, one, two, three and so on, while I shall give you each a blow so that all of you may be sure of having been included in the count, and included only once. The tenth missing man will then be found.' 

Hearing this they rejoiced at the prospect of finding their `lost' comrade and accepted the method suggested by the wayfarer. While the kind wayfarer gave a blow to each of the ten in turn, he that got the blow counted himself aloud. `Ten,' said the last man as he got the last blow in his turn. Bewildered they looked at one another. 

`We are ten,' they said with one voice and thanked the wayfarer for having removed their grief. 

However often Bhagavan * teaches us, we are not able to understand. 
* reverential address, meaning God 

People say that they are not able to know the Self that is all pervading. What can I do ? 
Even the smallest child says, `I exist; I do; this is mine.' 
So, everyone understands that the thing `I' is always existent.

What is the ego-self ? How is it related to the real Self ? 
The ego-Self appears and disappears and is transitory, whereas the real Self is permanent. Though you are actually the true Self you wrongly identify the real Self with the ego-self. 

How does the mistake come about ? 
See if it has come about. 

One has to sublimate the ego-self into the true Self. 
The ego-self does not exist at all. 

Why does it give us trouble ? 
To whom is the trouble ? 
The trouble also is imagined. Trouble and pleasure are only for the ego. 

Why is the world so wrapped up in ignorance ? 
Take care of yourself. Let the world take care of itself. 
See your Self. If you are the body there is the gross world also. If you are spirit all is spirit alone. 

It will hold good for the individual, but what of the rest ? 
Do it first and then see if the question arises afterwards. 

Is there avidya [ignorance] ? 
For whom is it ?  For the ego-self. 
Yes, for the ego. Remove the ego and avidya is gone. Look for it, the ego vanishes and the real Self alone remains. The ego professing avidya is not to be seen. There is no avidya in reality. All sastras [scriptures] are meant to disprove the existence of avidya. 

How did the ego arise ? 
Ego is not. Otherwise do you admit of two selves ?

How has the unreal come ? Can the unreal spring from the real ? 
See if it has sprung. There is no such thing as the unreal, from another standpoint. The Self alone exists. When you try to trace the ego, which is the basis of the perception of the world and everything else, you find the ego does not exist at all and neither does all this creation that you see. 

It is cruel of God's leela (play) to make the knowledge of the Self so hard. 
Knowing the Self is being the Self, and being means existence, one's own existence. No one denies one's existence any more than one denies one's eyes, although one cannot see them. The trouble lies with your desire to objectify the Self, in the same way as you objectify your eyes when you place a mirror before them. You have been so accustomed to objectivity that you have lost the knowledge of yourself, simply because the Self cannot be objectified. 

Who is to know the Self ? Can the insentient body know it ?  All the time you speak and think of your `I', yet when questioned you deny knowledge of it. You are the Self, yet you ask how to know the Self. Where then is God's leela and where is its cruelty ? Because of this denial of the Self by people the sastras speak of maya, leela, etc. 

Does my realisation help others ? 
Yes, certainly. It is the best help possible. But there are no others to be helped. 

That will take some years. 
Why years ? The idea of time is only in your mind. It is not in the Self. There is no time for the Self. Time arises as an idea after the ego arises. But you are the Self beyond time and space. You exist even in the absence of time and space. 

All books say that the guidance of a Guru is necessary. 
The Guru will say only what I am saying now. He will not give you anything you have not already got. It is impossible for anyone to get what he has not got already.

I see you doing things. How can you say that you never perform actions ? 
The radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; thou this body speaks like the radio, there is no one inside as a doer. 

I find this hard to understand. Could you please elaborate on this ? 
Various illustrations are given in books to enable us to understand how the jnani can live and act without the mind, although living and acting require the use of the mind. The potter's wheel goes on turning round even after the potter has ceased to turn it because the pot is finished. In the same way, the electric fan goes on revolving for some minutes after we switch off the current. The prarabdha [predestined karma] which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them. 

It is hard to understand how this is possible. The illustration generally given is that the jnani performs actions in some such way as a child that is roused from sleep to eat eats but does not remember next morning that it ate. 

It has to be remembered that all these explanations are not for the jnani. He knows and has no doubts. He knows that he is not the body and he knows that he is not doing anything even though his body may be engaged in some activity. These explanations are for the onlookers who think of the jnani as one with a body and cannot help identifying him with his body. 

You are Bhagavan. So you should know when I shall get jnana. 
Tell me when I shall be a jnani. 

If I am Bhagavan there is no one besides the Self - therefore no jnani or ajnani. If otherwise, I am as good as you are and know as much as yourself. Either way I cannot answer your question. 


The Spiritual Content Of Vedas

A portrayal of Vyasa, who classified the Vedas...

Adapted from Dr Kenneth Chandler’s Origins Of Vedic Civilisation

What is Rig Veda and the Vedic literature ?

What is the Vedic tradition really about ?

What is Vedic Cognition and How is it Passed On ?

The Rig Veda was not “created” out the human imagination, as works of poetry or literature are created. Unlike poetry or literature, the Veda is experienced and then the experience of the Veda is recited in hymns that directly express the experience of the Veda. This is called Vedic cognition. Cognition means that the Vedic rishis or seers heard what is there in the universal field of consciousness and they sang out the sounds that they heard.

This experience is what the recited sounds of the Veda express. But the hymns of the Rig Veda are not about the Veda, as if the expression were something different from the Veda itself, which they were describing. The rishis heard the Veda and saw its structure, and this sound itself is expressed in the hymns of the Rig Veda. The experience of the Rig Veda flowed through the rishis into the hymns of the Rig Veda.

The hymns of the Rig Veda sought out those rishis who were fully awake and made themselves known to them, and the rishis passed on these hymns in a long unbroken tradition that endures to the present. The Rig Veda, the most ancient hymns of the Vedic tradition, has been preserved over time by a method of memorisation and recitation, and passed over from father to son in an unbroken sequence over vast stretches of time. By two pundits chanting the hymns (and by chanting them forwards and backwards), a method of ensuring their purity was established that allowed these hymns to be passed on over thousands of years without loss. The Veda we possess today, unbelievable as it may seem, is thus an expression of the sounds heard many thousands of years ago.

It was only in relatively recent times, probably around 3000 BC, that the Veda and Vedic literature, were committed to writing. Before that Veda was an oral tradition.

There are at least 40 distinct branches of the Veda and the Vedic literature. These include, first and foremost, the Rig Veda samhita, and the Sama Veda, Yajur Veda, and Atharva Veda. These four bodies of sound are what is meant by the Veda. In addition to the Veda, the Vedic literature includes 36 branches, all based on the Veda itself : six branches of Vedanga, six branches of Upanga, and six branches of Ayur-Veda, for example. All branches of Vedic literature are considered, like the Veda itself, uncreated or eternal structures of knowledge.

The extent of the Veda and the entire Vedic literature is vast, huge—much larger, for example, than the remaining body of literature of all of ancient Greece and Rome. There are ten volumes of the Rig Veda alone in one of the best editions available in English (the Wilson translation). There are 54 books of Kalpa, just one of six branches of the Vedangas. There are 18 books of Puranas. The Itihasa includes the Ramayana and the Mahabharata, the latter printed in an English edition having 20 volumes. There are thus, for example, over a hundred volumes in just these four branches of the Veda and the Vedic literature.

Seers see this vast body of the Veda and the Vedic literature as a systematic body of literature that has a detailed, intricate structure in every part, and all systematically related in a whole. It is systematic in the sense that is not a random collection of books that were written over vast stretches of time, but it forms a complete whole, with a comprehensive organisation and structure. Each of the books of Vedic literature relates in a systematic way to all the others and each forms an essential part of the whole of Vedic literature.

The Veda itself, which is expressed in the Vedas, exists in the unmanifest field of unbounded pure consciousness, called param vyoman. This is a universal silent field of consciousness that pervades everything in the universe. Since it is all-pervading, it pervades the body and mind of every individual. It exists on the most subtle, or fine scale, of activity. It is smaller than the smallest particle of the atomic nucleus. It is on a scale smaller than the smallest quark and lepton. It is the field of consciousness in its least excited state. Everything in nature is an excitation of this field. All particles of matter and force are excited states of this one all-pervading field.

To know the Veda, which is everywhere as the most subtle foundation of the world, we have only to take our awareness from the excited states of consciousness to the least excited state of consciousness. By taking our awareness from the active, gross level of activity to the silent field of pure consciousness, we allow our individual mind to become settled and stilled to that state of wakeful silence, and in that state the mind spreads out to identify with the all-pervading field of consciousness. On that level of awareness, the entire Veda and Vedic literature can be directly experienced as the fabrics of our own consciousness. We simply dive from the surface level of activity to the silent all-pervading depth where consciousness is eternally awake and interacting within itself. This self-interaction of consciousness as its flows from unity into diversity is the Veda. It is the eternal reality at the foundation of everything that exists in the observable manifest world.

The Veda has a structure. It is structured in the form of mandalas, or circles. The structure of the Veda and the Vedic literature is a flow of knowledge, not a static, frozen structure. As the eternal consciousness flowing within itself and knowing itself, it flows and creates within itself a structure that is dynamic and flowing. This flowing structure of Veda is an eternal flow of pure knowledge of the self as it unfolds knowledge of itself. It is the flow of consciousness as it knows itself while it flows from unity to diversity. It is the flow of self-knowledge within consciousness, giving rise to the entire diversity of creation. It is the flow of the oneness of eternal pure consciousness into the many formed unity of the Veda and, from there, to the forms and phenomena of the manifest universe, the visible material world.

The first flow of knowledge of the Veda is the flow from the One into the many. The eternal oneness of pure Being or pure consciousness knows itself. And in knowing itself, it breaks itself into many. The infinite One collapses into a point, and into infinitely many points. These points of consciousness are finite, separate, isolated points of individual consciousness. But they are all ultimately points of the one infinite whole of consciousness. Each is a collapsed point of the infinite whole, and in the process of returning to wholeness, the finite points of consciousness expand back into the infinite One from which they began. This is the fundamental process of creation that is expressed in the Rig Veda and in the Vedic literature.

The Rig Veda expresses this process in sound. The Rig Veda is essentially this sequence of vibrations that manifest as the process of consciousness knowing itself. It unfolds out of the process of consciousness knowing itself. This entire process is a necessary sequence of sounds that unfold the pure knowledge of consciousness to itself. It is the eternal murmuring of consciousness to itself.

The Rig Veda does not describe the process in articulate language, using descriptive terms, the way a scientist might describe an object of nature. The vibrations of consciousness as it moves within itself create unmanifest sounds in the unmanifest field of pure consciousness, which manifest as the sound of the Veda, and these sounds within the infinite field of pure consciousness become the vibrations that manifest in the forms and phenomena of physical creation.

The basic process of consciousness knowing itself takes the form of a collapse of the infinite whole of pure consciousness into finite points of consciousness. This process of infinity collapsing to a point, and the points expanding into infinity, is the basic process that structures the Veda. It is the process by which the eternal Oneness of pure consciousness knows itself.

The Rig Veda has a marvelous structure in which each of the parts reflects the structure of the whole. Thus, for example, the First Mandala of the Rig Veda, which gives the meaning of the Veda as a whole, has 192 suktas. The Tenth Mandala has the same number of suktas, mirroring the gaps between the suktas of the First Mandala. This is not an accidental structural parallel, but an indication of the intricately interlocked structure of the Veda as a whole. This kind of structural identity is reiterated in many places throughout Vedic literature.

First Syllable,  First Verse…

The first syllable of the Rig Veda, “Ak,” could be seen as containing the whole Rig Veda within itself. It represents the collapse of the continuum of flow of infinite wholeness to its own point. The “A” sound represents flow or continuum, and the “k” sound represents the stop, or collapse of the flow. This sound is actually the process of the infinite whole of consciousness collapsing to its point values. The line however continues …

अग्निमीळे पुरोहितं यज्ञस्य देवं रत्वीजम होतारं रत्नधातमम ||

aghnimīḷe purohitaṃ yajñasya devaṃ ṛtvījam | 

hotāraṃ ratnadhātamam || 

Griffith translates it as :

I Laud Agni,

The chosen Priest,

God, minister of sacrifice,

The Hotar, lavisher of wealth.

The traslation above is purely “Adhiyajñika“, in accord with Sayana’s commentary of 14th Century AD. It interprets the Vedic rik at ritual level in terms of performance of works accompanying its utterance. It entirely misses the Ādhyātmika sense that the mantra includes at the spiritual and psychological level in terms of being, individual and universal, commonly signified with use of terms such as God, Heaven, etc. And, lastly, there is always the Ādhidaivika or naturalistic or cosmological sense the reader or hearer obtains, pertaining to phenomenal creation and its laws observed in nature.

The unstrung Adhyatmika sense is included in the syllables as herebelow :

Agnim [Arc : to illuminate + Nī : to lead]

Īle [Īḍ : to praise, to glorify]

Purohitaṃ [Pṝ : full, complete, first

+ Hu : to sacrifice, to conduct]

Yajñasya [Yaj : to exalt, to offer]

Devam [Div(u) : to shine with power]

Ṛtvijaṃ [Ṛ : to guide rightly, to steer

+ Vij : to arouse, to strengthen]

Hotāraṃ [(1) Hve : to call;

(2) Hu : to sacrifice, conduct]

Ratna [Ram : to be or make content, to please]

Dhātamaṃ [(1) Dhā: to put, to order, to set in place;

(2) Dhṛ: to hold, to sustain]

Source : http://webcache.googleusercontent.com/search?q=cache:http://www.religiousforums.com/forum/hinduism-dir/143750-rigveda-mandala-1-sukta-1-mantra.html

Left unstrung, the sense which arises with utterance of syllable would fill the heart and intellect in accord with one’s own age, exposure and acquired sagacity, leaving the individual with his own meaning overall as his mind would string the parts up.

One such Adhyatmika translation would perhaps read thus :

Praise, the Prime Illuminator

Who lights up all and enlightens;

The Supreme who offers all

Whose exalted act

At first offered all in creation;

Who gloriously shines of own power

Who vests strength in each to arise;

Who rightly guides and steers all

With the call to our being

To be, to be blissful and content;

And sets each to order

In our own place.

The material or naturalistic is not attempted here for want of context.

In line with the spiritual sense offered above, the first syllable of the Rig Veda is elaborated and commented on in the first 24 richa (verses), which are further elaborated in the corresponding 24 pada (phrases) of the next eight richa, giving 192 meaning of the syllable Ak or [Arc]. These all emerge from the 24 sandhi (gaps) of the first richa. From the 192 gaps between the 192 akshara (syllables) of richa 2-9, emerge the 192 suktas of the First Mandala of the Rig Veda.

The 192 sandhi between the 192 suktas of the first Mandala give rise to the 192 suktas of the Tenth Mandala, a circular structure that precisely fills the gaps of the First Mandala. Similarly, the gaps between the nine richas of the first sukta are elaborated in Mandala 2-9 of Rig Veda, unfolding the total Rig Veda with all its ten Mandalas.

The whole of the Rig Veda has therefore a marvelous and intricately interwoven structure that is beyond the capacity of the human mind to create. It was not created, but cognised by the seers of ancient India. This is part of the reason that seers recognise the tradition and agree that the Veda and the Vedic literature is “eternal” or uncreated.

 *** See Tony Nader, The Human Physiology : Expression of Veda and the Vedic Literature,

(Vlodrop, Holland: Maharishi Vedic University Press, 2000), p. 57.

The Three-in-One Structure of Pure Knowledge

The flow of Rishi, Devata, and Chhandas in the Structure of the Veda is one other structure of the Veda that is basic to understanding the Veda. In the process of knowing itself, the infinite pure consciousness, which is eternal knows itself, creates a division within itself of knower, known, and process of knowing. This is necessary for it to know itself. It is both eternally one and yet eternally three—knower, knowing, and known—making a three-in-one structure of self-knowing consciousness.

This is another fundamental feature of pure consciousness that it is both eternally one and eternally many. From the three-fold structure of knower, known, and process of knowing, consciousness continues to reflect on itself, giving rise to many more reiterations of itself, until the one has evolved into the diversity of the entire Veda.

This threefold structure of pure knowledge, that it is one and three at the same time, seers call “the three-in-one structure of pure knowledge.” It is expressed in the Veda in the terms rishi (knower), devata (process of knowing) and chhandas (known). Every sukta of the Rig Veda has a structure of rishi, devata, and chhandas, which is announced at the beginning of the hymn. There are infinitely many values of rishi, infinitely many values of devata, and infinitely many values of chhandas. These provide the basic key to understanding the structure of the Rig Veda, as well as Sama, Atharva, and Yajur Veda.

Not only the Veda but all of Vedic literature reflects this structure of knower, knowing, and known. Each branch of the Vedic literature flows out of the mechanics of self-knowing consciousness. The Vedic literature, with its six-fold organisation, reflects the process of movement from rishi, to devata, to chhandas, and from chhandas back to devata and rishi. This process is the basic process that structures the entire Rig Veda and the entire Vedic literature. It is the process of self-knowing consciousness.

Readers are encouraged to rediscover the structure of the entire Veda and Vedic literature. This is an immense voyage of discovery into a new world of knowledge that has been lost for thousands of years. It is a journey into the fabric of our own consciousness. It is regaining lost knowledge of our own infinite Self.

English: Student learning Veda. Location: Nach...

Student learning Veda. http://parampara.in (Photo credit: Wikipedia)

The Spiritual Content Of Vedas

English: Student learning Veda. Location: Nach...

Student learning Veda. Location: Nachiyar Kovil, Kumbakonam, Tamilnadu. http://parampara.in (Photo credit: Wikipedia)

Adapted from Dr Kenneth Chandler’s Origins Of Vedic Civilisation

What is Rig Veda and the Vedic literature ?

What is the Vedic tradition really about ?

It is as if we have been on an archeological dig on an ancient site in the Indus Valley and find a treasure room of vast extent, filled with books that are about an ancient science. As we decipher these ancient codes, we discover a body of knowledge more advanced than any science known to humanity today. Such is the excitement of the rediscovery of the Veda.

If the European scholars got the dates of the Vedic tradition and the invasion theory entirely wrong, neither did they understand anything of what was going on in the Vedic tradition. It takes direct experience to understand its transcendent revelations.

Veda means knowledge, the one structured within the inner silence of consciousness itself. It is knowledge unravelled by oneself when conscious of itself, of its own nature free of all physical-mental-intellectual terms. It exists on the reverse of how we are otherwise directed, away from ourself. The unbroken Vedic tradition yet holds the ancient, and now lost, knowledge of that conscious method of going within, like turning the sight away from objects in order to look at itself.

We too can experience the Veda deep within our own consciousness; if we do not, it because we are out of touch with the method of going within, of giving up our ‘individual’ occupation with differentiated consciousness of finite being and transiting over to our primordial, undifferentiated stillness and its infinite homogeneous depths. It is on the way that Vedic knowledge arises of its own accord in seer consciousness … of knowledge pure, of inclusive perspective to being in truth, and of human moral values at their source. With this experience, the seers know and declare that the Veda is eternal and safe forever in its transcendent realm.

The Veda is expression of the knowledge the seer passes by while transcending beyond the individual consciousness formed in gross and subtle receptacles available in the mind-body complex, or during the descent from that undifferentiated sublimity. Whilst cleansing the seer’s own mental and intellectual universe of all flaws and taints, the direct experience also retains the awareness of that oneness pervading all creation. It is not localised to individual awareness, as is confirmed by several seers contemporary, before and after; it is universal. Anyone else too can gain the same transcendental experience of the infinite, unbounded silence, and confirm the truth.

The infinite silence is not seen, as one sees an object separate from the self. It is what the seer becomes — the undifferentiated infinite. Since the Veda is structured in consciousness itself, which is not individual but universal and all-pervading, it exists within and is available to everyone. Every individual consciousness grows out of the vast ocean of universal consciousness, which is the Veda. By diving within our individual consciousness and beyond, to the infinite sea of universal consciousness, we can experience the self-interacting dynamics by which the world is created within the eternal sea of consciousness. This is to witness the mechanics of creation. Veda is this mechanics of creation.

The Vedic tradition grew out of a discovery of a way to go within consciousness and directly experience the Veda, which exists deep within it. It is only through this experience that there can be genuine knowledge of the Veda at all. It is for this reason that the seers laid out the method for everyone to go within and directly experience the silent expanse of consciousness. The method is as sacred as the Veda itself, for without it there would have been no way to verify and affirm the truth through unbroken tradition since antiquity. It has enabled humanity to access the silent, unconditioned, universal consciousness that underlies and pervades all manifest objects in the physical world.

The Vedic tradition therefore contrasts starkly with the monotheistic religions of the Book, principally Christianity and Islam. They offer no solid foundation – the method — for knowledge and understanding of their respective personal and personified God or Allah. Adherents of those religions are asked to keep faith, believe and pray; there is no tradition of exploring the fundamental inner silence of pure consciousness itself, that every human being is heir to. As a result, no one in those religions has the direct experience of that level of reality—the silent foundation of universal consciousness— which they write and speak of, exhort and preach about, but without the authority of personal evidence.

The Veda reveals the reality of consciousness through a constant stream of aligned expression, which was meant to be heard and repeated, contemplated and mediated upon, till the same essence of the revelation at source was imbibed and absorbed enough to yield its indescribable reality. The Vedic tradition carries knowledge of that spiritual method over time; amazingly, in fact, through six millennia or so. And Vedic civilisation was raised on that uniquely mystical experience, connecting the universal with the ephemeral !

The Rig Veda and the Vedic literature are a systematic expression of consciousness and the knowledge of consciousness. The Veda tells us something about our own consciousness, about our human potential to be in and to experience a universal field of consciousness that underlies all created things. The essential meaning of the Veda escaped the Western scholars. They failed to appreciate that, to people nurtured in Vedic tradition, the esoteric fulness signified in the Veda and eclectic means that seers have revealed through the ages are of immense practical import, far greater than any other method of knowledge.

Which is why the Veda is preserved as expression of deep knowledge and has survived over many thousands of years in virtually perfect condition, and that it holds the secret to unlocking new knowledge and a new approach to knowledge that will enhance civilisations everywhere more than any other discovery in the history of mankind.

Veda pathashala students doing sandhya vandana...

India and the West

A German manuscript page teaching use of (indo...

A German manuscript page teaching use of (indo-)Arabic numerals (Talhoffer Thott, 1459). (Photo credit: Wikipedia)

The Flow of Science and Mathematics

From India to Arabia and Europe

Dr Kenneth Chandler

Origins Of Vedic Civilisation

A Lighthouse for Scientific and Mathematical Discovery

India remained a lighthouse for the advance of civilisation long after the classical Vedic period. Our modern zero-based number system (the place-value number system) was first developed in India. Called ‘Arabic numerals’ in the West, they actually originated in India and were passed into Europe through Arabia, whence they derived their name in the West.

In Arabia, mathematics was called the “Indian Art,” and the numerals used in Arabia were called “Indian numerals.” Arabic scholars knew that mathematics had come into Arabia from India and not vise versa. It was also in India that the counting numbers were first invented. This inspired Albert Einstein to say, “We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made.”

The following chart shows the evolution of the numerals from the early Indus-Saraswati valley script to Devanagri to the Arabic to the present :

  • Evolution of the “numerals” which are mistakenly called “Arabic numerals” in the West. In fact they came into Arabia from India. In ancient Arabic, these numerals were called “Indian numerals” and mathematics was called the “Indian art.”

  • The value of “pi” was first calculated in India by Baudhayana (conservative scholars put him at least in the sixth century BC) long before it was known in Europe.

  • Baudhayana was also first to introduce a mathematical way to calculate the hypotenuse of a right triangle. The Shulba Sutra (the Baudhayana) written prior to the eighth century BC in India, used the theorem about two centuries before it was introduced by Pythagoras into Greece in the sixth century BC.

The wording of the theorem in the Shulba Sutras is exact :

“The diagonal chord of the rectangle makes both the squares that the horizontal and vertical sides make separately.”

  • The Shulba Sutra are among the most ancient of mathematical texts known to man. In the valley of the Indus River of India, the world’s oldest civilisation had developed its own system of mathematics. The Vedic Shulba Sutras (fifth to eighth century BC), meaning “codes of the rope,” show that the earliest geometrical and mathematical investigations among the Indians arose from certain requirements of their religious rituals. When the poetic vision of the Vedic seers was externalized in symbols, rituals requiring altars and precise measurement became manifest, providing a means to the attainment of the unmanifest world of consciousness. “Shulba Sutras” is the name given to those portions or supplements of the Kalpa sutras, which deal with the measurement and construction of the different altars for religious rites.

The word shulba refers to the ropes used to make these measurements. Although Vedic mathematicians are known primarily for their computational genius in arithmetic and algebra, the basis and inspiration for the whole of Indian mathematics is geometry. Evidence of geometrical drawing instruments from as early as 2,500 BC. has been found in the Indus Valley. The beginnings of algebra can be traced to the constructional geometry of the Vedic priests, which are preserved in the Shulba Sutras. Exact measurements, orientations, and different geometrical shapes for the altars and arenas used for the religious functions (yagyas), which occupy and important part of the Vedic religious culture, are described the Shulba Sutras. Many of these calculations employ the geometrical formula known as the Pythagorean theorem. This theorem (c. 540 BC.), equating the square of the hypotenuse of a right angle triangle with the sum of the squares of the other two sides, was utilized in the earliest Shulba Sutra (the Baudhayana) prior to the eighth century BC. Thus, widespread use of this famous mathematical theorem in India several centuries before it being popularised by Pythagoras has been documented.

The proof of this fundamentally important theorem is well known from Euclid’s time until the present for its excessively tedious and cumbersome nature; yet the Vedas present five different extremely simple proofs for this theorem. One historian, Needham, has stated, “Future research on the history of science and technology in Asia will in fact reveal that the achievements of these peoples contribute far more in all pre-Renaissance periods to the development of world science than has yet been realised.”

  • The Shulba Sutras have preserved only that part of Vedic mathematics which was used for constructing the altars and for computing the calendar to regulate the performance of religious rituals. After the Shulba Sutra period, the main developments in Vedic mathematics arose from needs in the field of astronomy.

  • Jyotisha, the science of the planets, utilizes all branches of mathematics. The need to determine the right time for their religious rituals gave the first impetus for astronomical observations. With this desire in mind, the priests would spend night after night watching the advance of the moon through the circle of the nakshatras (lunar mansions), and day after day the alternate progress of the sun towards the north and the south. However, the priests were interested in mathematical rules only as far as they were of practical use. These truths were therefore expressed in the simplest and most practical manner. Elaborate proofs were not presented, nor were they desired.

  • Major centers of learning operated in ancient India. The World’s first major university and trade school was in Taxila (Takshila) then in northwestern India, around 700 BC (some scholars estimate). It boasted a thousand students from all over the known world who studied 60 disciplines taught there. The University of Nalanda, established in the forth century BC, was also a major center of learning in the ancient world.

  • The Indian astronomer and mathematician Bhaskaracharya in the 5th century BC (this is an estimated date that may be too recent), calculated the time taken by the earth to orbit the sun to nine decimal places. Algebra, trigonometry, and calculus were first set forth in ancient India.

Aryabhata the Elder (476-550 AD) gave a summary of Indian mathematics that covers astronomy, spherical trigonometry, arithmetic, algebra and plane trigonometry. Aryabhata also gives a formula for finding the areas of a triangle and a circle. His main work, the Aryabhatiya, contains continued fractions, quadratic equations, sums of power series and a table of sines. Aryabhata gave an accurate approximation for “pi” of up to 3.1416 and was one of the first to use algebra. His most important achievement was the invention of the “0,” which enabled the development of the place number system. Aryabhata also wrote a text on astronomy, the Siddhanta, which taught that the apparent rotation of the heavens was due to the rotation of the Earth on it axis.

Aryabhata gives the radius of the planetary orbits in terms of the radius of the Earth/Sun orbit as essentially their periods of rotation around the Sun. He believed that the Moon and planets shine by reflected sunlight, and he taught, incredible though it may seem, that the orbits of the planets around the sun are ellipses. This was over a thousand years before Copernicus and Kepler came up with the same discovery in Europe. He also correctly explained the causes of the eclipses of the Sun and the Moon and calculated the value for the length of the year at 365 days 6 hours 12 minutes 30 seconds. This is a slight overestimate since the true value is less than 365 days 6 hours. His work, written in 121 stanzas, gives a remarkably accurate view of the structure of the solar system.

  • Brahmagupta (598-670 AD, again an estimated date that may off), head of the astronomical observatory at Ujjain, the foremost mathematical center of ancient India, developed algebraic notation and gave remarkable formulas for finding the area of a cyclic quadrilateral and for the lengths of the diagonals in terms of the sides.

  • According to Bhaskaracharya’s calculations, which were made in the 5th century BC, the time taken by earth to orbit the sun is 365.258756484 days (slightly larger than the correct time).

  • Aryabhata also introduced the versine (versin = 1-cos) into trigonometry.

  • Brahmagupta also studied arithmetic progressions, quadratic equations, theorems on right-angled triangles, surfaces and volumes, and calculated the length of the year at 365 days 6 hours 12 minutes 36 seconds.

  • Quadratic equations were first discovered by Sridharacharya in the 11th century. Then Bhaskara (1114-1185 AD) reached an understanding of the number systems that solved equations which were not solved in Europe until several centuries later. Like Brahmagupta before him, Bhaskara was head of the astronomical observatory at Ujjain, where he developed a sophisticated understanding of 0 and the negative numbers.

  • The art of navigation was invented 6,000 years ago by navigators of the Indus river. The English word navigation is derived from the Sanskrit word ‘Navgatih’ and the word navy from the Sanskrit ‘Nou.’ The first known reservoirs and dams for irrigation were also built in India.

  • Ayur-Veda, the earliest known system of medicine and surgery, was developed in the Vedic period in India. Sushrut, the father of surgery, developed surgical procedures including cesareans, cataract removals, setting fractures, removing urinary stones and even plastic and brain surgery. Over 125 surgical tools are named in the ancient Sushrut medical texts. Anesthesia was also well known. Detailed texts on anatomy, physiology, etiology, embryology, digestion, metabolism, genetics, and immunity date from Vedic times.

  • Sometime around 444 BC, Empedocles introduced a medical system into Greece modeled on the then ancient Ayurvedic system of India. Empedocles’ book on Purification gives, as we saw, the same definition of health as the Charaka Samhita. It bears repeating: health is the balance of the fundamental elements (earth, air, fire and water) in all parts of the body, each part having the proper proportion of each that is right for it. Empedocles adopts this definition from the Vedic tradition. Plato’s Timaeus defines health in the same way.

India’s most substantial gift to world civilization was, however, the discovery of pure consciousness and the mapping out of the architectonic structure of pure knowledge. All other achievements derive from this great awakening of knowledge that took place in ancient Vedic India.

To be concluded …

Astronomical detail, Jantar Mantar.

Astronomical detail, Jantar Mantar. (Photo credit: Wikipedia)

India and the West

Goblet from Navdatoli, Malwa, 1300 BCE

Goblet from Navdatoli, Malwa, 1300 BCE (Photo credit: Wikipedia)

The Flow of Science and Mathematics

From India to Arabia and Europe

Dr Kenneth Chandler

Origins Of Vedic Civilisation

The european scholars who postulated the aryan invasion theory were biased, unscientific—and ultimately wrong. The Rig Veda was cognised by a people indigenous to India, probably sometime long before 3,000 BC.

So we move on to the next question. How did the Vedic Civilisation of India influence the civilisations of the Middle-East, Egypt, and Europe ? Evidence from a variety of sources shows that an influence of Vedic civilisation flowed west to the continent of Europe. As we will see, science and mathematics originated in India and came to Greece centuries later. Science and mathematics were probably introduced into Europe and Egypt from India, mainly through Persia, Arabia, and Mesopotamia.

Vedic and Indic Influences on Persian and Greek Civilisation

The Zend-Avesta of Persia took many names of deities from the Rig Veda, most notably Indra, and included Vedic deities in its pantheon. An archeological excavation in 1907 found clay tablets from early fourteenth century BC in Boghazköi, near the site of the ancient city of Troy on the eastern edge of the Mediterranean, in what is now northwest Turkey. These tablets invoke the names of four Vedic deities—Indra, Mitra, Varuna, and Nasatyau—in sealing a treaty between the Hittites and the Mitani. A Vedic influence was definitely in eastern Mediterranean prior to the Trojan war, which occurred about a century later. This site is just up the coast from the Greek city states where the Pre-Socratic philosophers of Greece sprang up about eight hundred years later.

Indications of Vedic influence in the Zend-Avesta in Persia are found earlier than 1,600 BC, and in Greece as early as 1,400 BC. But there is much evidence of a link between the early Greeks and the more ancient Vedic civilisation of India, suggesting that Vedic culture flowed west to Persia and Europe.

* * * Maurice Winternitz, A History of Vedic Literature, Vol. 1, pp. 282-283.

Many of the Greek gods and goddesses are similar to those of the Vedic people, suggesting a strong historical connection. Both Vedic Indra and the Greek Zeus, called king of the gods, were associated with the unbounded power and called by the appellation “Thunderbolt.” Saraswati and Athena, female goddesses of sacred knowledge, both had similar roles as representing wisdom and nurturers of the creative arts. The Vedic Pushan and Greek Dionysus were both associated with youth, goats, and wine. Pushan was described as “goat-born,” Bacchus “half-goat.” The tenth Mandala of the Rig Veda relates that the young god Pushan stole the cattle of Indra, herded them backwards into a cave, and hid them somewhere inside in a mountain. Homeric hymns from the ninth century BC attribute exactly the same feat to the young god Dionysus, who put false feet on the cows, pointed backwards, and then herded them into a mountain cave, so the gods could not find them.

The Katha Upanishad of the Vedic tradition relates a metaphor in which the self is the lord of the chariot, the intellect the charioteer, the body the chariot, the horses, and the senses. “He who has no understanding…” the Upanishad say, “his senses are out of control, as wicked horses are for a charioteer.” Exactly same metaphor is found in Plato’s Phaedrus, which uses the image of a chariot moving through heaven and falling to earth when the self, the charioteer, allows the horses, representing sense and appetite, to get out of control.

The Vedic practice of performing sacrificial rites also has echoes in the religious practices of Greece and Israel. In the Odyssey, Odysseus makes sacrificial offerings of a bull to the gods, and in Israel, in the Old Testament, there are many descriptions of burnt offerings of animals to the gods. These practices have their roots in more ancient Vedic rites.

Fragments from Empedocles’ book on Purification give the same definition of health that the Charaka Samhita of the Vedic tradition did more than two thousand years earlier. Heraclitus defines “health” as a balance of the fundamental elements. There is also a link between the “angirasas” of the Rig Veda, who were higher beings – intermediates between gods and men and attendants of Agni, who is often described as a messenger between heaven and earth. They personify flames of fire as messenger to heaven. This view is borne out by the etymological connection of Sanskrit “angiras” with the Greek “angelos” (messenger).

Ancient legends in Greece speak of the early Pre-Socratics as traveling to India. Thales, Pythagoras, Empedocles, Democritus, and Plato were all fabled to have made the journey (although the legends are rarely given credibility). Commentators on the early Greeks from around the first and second century passed BC on these legends. While these journeys may or may not have taken place, it is not unthinkable, for there were well established commercial routes between India and Greece along the Silk Road, protected by Persian king, as well as between ports on the Red Sea that linked Greece with India in a thriving spice trade.

Plotinus in the third century AD set out from Alexandria (a city famed for its esoteric knowledge) on an expedition to India to gain more experiential knowledge of the transcendent. The expedition never completed the journey, so that Plotinus never arrived in India, but Plotinus believed that it was the place to learn about the transcendental unity of Being. It was not ideas or concepts from India but Vedic practices which brought to the Greek awakening of early sixth century BC a unique technique of transcending to experience pure consciousness. Plato writes about a “fair word” that a physician of Thrace gave to Socrates to enable him to become immortal and gain self-knowledge.

To be continued …

The first two verses of the Purusha sukta (Suk...

The first two verses of the Purusha sukta (Suktam/Sooktam), with Sayana’s commentary. Page of Max Müller’s Rig-Veda-sanhita, the Sacred Hymns of the Brahmans (reprint, London 1974). (Photo credit: Wikipedia)

Story Of Vedic Civilisation

English: Replica of 'Dancing Girl' of Mohenjo-...

Replica of ‘Dancing Girl’ of Mohenjo-daro

To capture the story of any civilisation is easy but only in parts.

The whole narrative, especially its beginning, is impossible. 

Material in this series of essays has been sourced from diverse websites.

I include them here because I believe our present truth derives from its civilisation origins, even as we hurtle towards catastrophes caused by degenerate values, inferior belief systems, ever so subtle but globally entrenched feudalism in governments, democratic or not, in manipulated power heirarchies of regressive and aggressive societies, and in the pyramidal finance structure managed transnationally to collect and pull, direct and push massive finance flows … 

Are we still in the same line of human civilisational aspiration and enterprise, best evident at its source ?

Or is it long since hijacked by some neo-feudals and subverted by swarm of power brokers ? 

Let’s revert to some glimpses of our civilisational facts and inscrutable truths.

*  *  * 

The first three chapters of Kenneth Chandler’s Origins Of Vedic Civilisation makes for a good start. It is a scholarly work in progress. 

Few Images. Some Facts.

A picture of a king seated in yoga ‘Padmasan‘ posture, with Pipili Leaf adorning his head, was found in the ancient city of Mohenjo-daro in the Indus valley. Mark Kenoyer, the University of Wisconsin anthropologist, describes this figure as “seated in a yogic posture.” He characterises it as a deity with three faces, feet in a yogic posture extending beyond the throne, with seven bangles on each arm, and a pipili plant showing over his head. 

The Katha Upanishad of the Vedic tradition relates a metaphor in which the individual self is the lord of the mind-body chariot, intellect the charioteer, and the senses are the horses. “He who has no understanding…” the Upanishad say, “his senses are out of control, as wicked horses are for a charioteer.” Exactly the same metaphor is found in Plato’s Phaedrus, which uses the image of a chariot moving through heaven and falling to earth when the self, the charioteer, allows the horses, representing sense and appetite, to get out of control. 

The Vedic practice of performing sacrificial rites also has echoes in the religious practices of Greece and Israel. In the Odyssey, Odysseus makes sacrificial offerings of a bull to the gods, and in Israel, in the Old Testament, there are many descriptions of burnt offerings of animals to the gods. These practices have their roots in more ancient Vedic rites. 

Fragments from Empedocles’ book on Purification give the same definition of ” health ” that the Charaka Samhita of the Vedic tradition did more than two thousand years earlier. Heraclitus defines “health” as a balance of the fundamental elements (earth, air, fire and water) in all parts of the body, each part ideally having the proportion proper to it. Plato’s Timaeus defines health in the same way. 

Ancient legends in Greece speak of the early Pre-Socratics as traveling to India. Thales, Pythagoras, Empedocles, Democritus, and Plato were all fabled to have made the journey. These deserve a skeptical respect as sources of credible possibilities. Commentators on the early Greeks from around the first and second century BC have written on these legends. While these journeys may or may not have taken place, it is not unthinkable, for there were well established commercial routes between India and Greece along the Silk Road, protected by Persian king, as well as between ports on the Red Sea that linked Greece with India in a thriving spice trade. 

Plotinus in the third century AD set out from Alexandria (a city famed for its esoteric knowledge) on an expedition to India to gain more experiential knowledge of the transcendent. The expedition never completed the journey, so that Plotinus never arrived in India, but Plotinus believed that it was the place to learn about the transcendental unity of Being. If anything specifically Vedic brought about the Greek awakening that occurred in the early sixth century BC, it was not ideas or concepts from India, but the introduction of a technique of transcending to experience pure consciousness. Plato writes about a “fair word” that a physician of Thrace gave to Socrates to enable him to become immortal and gain self-knowledge.

The next in series….

Children's toy from Mohenjo-daro. Located in t...

Children’s toy from Mohenjo-daro.

The Death Phenomenon

Source : http://webcache.googleusercontent.com/search?q=cache:http://www.adidaupclose.org/extraordinary_evidence/tour.html

A Cosmic Journey

Connie Mantas

Connie Mantas has been a devotee of Adi Da since the early 1970’s. She is a registered nurse who at the time worked with the dying. Connie was taken through a remarkable experience by Avatar Adi Da . . . Avatar Adi Da walked over to her during a gathering at His House at The Mountain Of Attention, and asked her to lie down on the floor next to Him. He lay flat on His back next to her and closed His eyes, saying “Now do exactly as I do.” Then, through silent Instruction, He guided her through the patterns of conditional existence that are experienced in the death transition.

This story was taken from Chapter 8 of The Promised God-Man Is Here, by Carolyn Lee.

Connie MantasFirst there was an explosion of inner sounds. Then I felt the layers of the body-mind release and fall away. “I” was separating out from the physical body and seemed to fly upwards, whirling through dark space at an incredible speed. I was moving toward an overwhelming, brilliant light. At one point, I recall slipping through a kind of “grid” as a speck of consciousness.

For an instant, I did seem to lose all self-awareness, but throughout the rest of the experience I was aware of the most remarkable clarity. I found that I felt more familiar and at ease traveling without the body than when I was dragging it along, anchored to it by my usual physical-body identification. I felt myself to be alive as Consciousness, at ease as the witness of mind and attention.

At different moments in this Cosmic journey, I felt the deep urges of the body-mind drawing me back towards embodiment, and I sensed the frustration of having no physical body through which to enact or fulfill desires. This made a stunning impression on me, and I remember feeling how foolish it would be to waste the opportunity of a human lifetime to do the [spiritual practice] that could help free me of the binding attachments I had now seen so clearly.

Then I became aware of a loud buzzing or humming sound as I slowly came back into [identification with] the body-mind, taking on each layer [or sheath], starting with the most subtle. The inner sounds quieted until once again I was aware of lying on the floor.

When I opened my eyes, the face of Beloved Adi Da was right next to mine, and He was grinning at me with a gigantic smile. He opened His mouth and started to laugh. It was more than a laugh — it was a victorious and triumphant Shout, glorious to hear. Instead of being awestruck by this remarkable journey I had just taken with Him, I felt sheer marvel at Who He Is. I felt, “Yes! There is this great scheme of conditional existence, of which human embodiment is a part. But first, and most importantly, HE IS THE MASTER OF IT ALL! And I have a relationship with That One!”

Without exchanging a word with me, Beloved Adi Da got up, walked to His Chair and began a discourse on death and the “grid” through which we pass at death. This was one of the first occasions at which Beloved Adi Da spoke of the total pattern of phenomena, or the Cosmic Mandala, as He would later describe it. As always, He had one primary message — no experience, high or low, is the answer to our suffering. No “one” survives in the Great Plastic of forms. Only Consciousness Itself persists, the Eternal “I”, the Self-Existing and Self-Radiant Condition of all, Beyond the grid of appearances.

The Mountain Of Attention Sanctuary in Lake Co...

The Mountain Of Attention Sanctuary in Lake County, California (Photo credit: Wikipedia)

Light, Beauty And Truth.


A Travel Diary

By Nicholas Roerich

[ Published by Claude Bragdon ]

Part IX : INDIA (1924)

Cover of "Altai-Himalaya A Travel Diary"

In the twilight under the flowing stars, in the purple sheen of the mist, sounds the soft voice of the lama, telling his calm tale of the “King of the World,” of His power, of His action and wisdom, of His legions, in which each warrior shall be possessed of some extraordinary gift. And he tells of the dates of the new age of general well-being.

The tale is taken from an ancient Tibetan book, wherein, under symbolic names, are given the future movements of the Dalai-Lama and Tashi-Lama, which have already been fulfilled. There are described the special physical marks of rulers under whom the country shall fall during the reign of the monkeys. But afterwards the rule shall be regained and then will come Someone of greatness. His coming is calculated in twelve years —which will be in 1936.

When the time came for the Blessed Buddha to depart from this earth He was asked by four lords of Dharmapala to bequeath to mankind His image. The Blessed One consented and desig­nated the most worthy artist, but the artist could not take the exact measurements because his hand trembled when he ap­proached the Blessed One. Then said Buddha, “I shall stand near the water. Thou shalt take the measurements from my reflection.” And the artist was thus enabled to do so, and exe­cuted four images, modeled from a sacred alloy of seven metals. Two of these images are now in Lhasa and the remaining two are still hidden until the appointed time.

One Tibetan ruler married Chinese and Nepal princesses in order that through them he might attract to Tibet the two sacred images of Buddha.

Twelve hundred years after Buddha, the teacher Padma Sambhava brought closer to men the teachings of the Blessed One. At the birth of Padma Sambhava all the skies were aglow and the shepherds saw miraculous tokens. The eight-year-old Teacher was manifested to the world in the Lotus flower. Padma Sambhava did not die but departed to teach new countries. Had he not done so the world would be threatened with disaster.

In the cave Kandro Sampo, not far from Tashi-ding, near a certain hot spring, dwelt Padma Sambhava himself. A certain giant, thinking to penetrate across to Tibet, attempted to build a passage into the Sacred Land. The Blessed Teacher rose up and growing great in height struck the bold venturer. Thus was the giant destroyed. And now in the cave is the image of Padma Sambhava and behind it is a stone door. It is known that behind this door the Teacher hid sacred mysteries for the future. But the dates for their revelation have not yet come.

Wherefore do the giant trumpets in the Buddhist temples have so resonant a tone ? The ruler of Tibet decided to summon from India a learned lama, from the place where dwelt the Blessed One, in order to purify the fundamentals of the teaching. How to meet the guest ? The High Lama of Tibet, having had a vision, gave the design of a new trumpet so that the guest should be received with unprecedented sound; and the meeting was a wonderful one—not by the wealth of gold but by the grandeur of sound !

Why do the gongs in the temple ring out with such great volume ? And, as silver, resound the gongs and bells at dawn and evening, when the atmosphere is tense. Their sound re­minds one of the legend of the great Lama and the Chinese emperor. In order to test the knowledge and clairvoyance of the Lama, the emperor made for him a seat from sacred books and covering them with fabrics, invited the guest to sit down. The Lama made certain prayers and then sat down. The emperor demanded of him, “If your knowledge is so universal, how could you sit down on the sacred books ?” “There are no sacred volumes,” answered the Lama. And the astonished em­peror, instead of his sacred volumes, found only blank papers. The emperor thereupon gave to the Lama many gifts and bells of liquid chime. But the Lama ordered them to be thrown into the river, saying, “I will not be able to carry these. If they are necessary to me, the river will bring these gifts to my monastery.” And indeed the waters carried to him the bells, with their crystal chimes, clear as the waters of the river.

Talismans… A mother many times asked her son to bring to her a sacred relic of Buddha. But the youth forgot her request. She said to him, ‘I shall die here before your eyes if you will not bring it to me now.’ The son went to Lhasa and again forgot the mother’s request. A half day’s journey from his home, he recalled the promise. But where can one find sacred objects in the desert ? There is nought. But the traveler espies the skull of a dog. He decides to take out a tooth and folding it in yellow silk he brings it to the house. The old woman asks of him, ‘Have you forgotten again my last request, my son ?’ He then gives her the dog’s tooth wrapped in silk, saying, ‘This is the tooth of Buddha.’ And the mother puts the tooth into her shrine, and performs before it the most sacred rites, directing all her worship to her holy of holies. And the miracle is accomplished. The tooth begins to glow with pure rays and many miracles and sacred manifestations result from it.”

A man searched for twelve years for Maitreya-Buddha. No­where did he find him, and becoming angry, he rejected his faith. As he walked along his way he beheld one who with a horsehair was sawing an iron rod, repeating to himself, “If the whole of life is not enough yet will I saw this through.” Con­fusion fell upon him— “What mean my twelve years,” he said, “in the face of such persistence ? I will return to my search.” Thereupon Maitreya-Buddha himself appeared before the man and said, “Long already have I been with you but you did not see me, and you repulsed me and spat upon me. I will make a test. Go to the bazaar. I will be upon your shoulder.” The man went, aware that he carried Maitreya. But the men around him shrank from him, closing their noses and eyes. “Wherefore do you shrink from me, people ?” he asked. “What a fright you have on your shoulder—an ill-smelling dog full of boils!” they replied. Again the people did not see Maitreya-Buddha, for each beheld only what he was worthy of seeing.

The lama says, “There are three kinds of teaching—one for the stranger, one for our own, and the third for the initiated who can retain. Now through ignorance they slaughter animals, they drink wine, they have property and eat meat and live squalidly. Does religion permit all this ? Where is beauty, there is teaching; where is teaching, there is beauty.

The people here are sensitive. Your emotions and desires are transmitted so easily. Therefore know clearly what you desire. Otherwise instead of Buddha you shall behold the dog.

That which is hidden in the past is not of importance—that which in age-old books, copied and unfinished, lies covered with dust. For the new construction, that which now resolves itself into life is important. Not through library shelves but through the living word is measured the possibility of future structures.

Under Kinchenjunga are secreted the caves in which are rest­ing the treasures. In stone coffins the cave dwellers are praying, torturing themselves in the name of the future. But the sun has already defined the future; not in secret caves, but in full sunlight one perceives the worship and expectation of Maitreya-Buddha. It is now three years since the Tashi Lama solemnly and openly dedicated the great New Image in his Tashi-lhunpo. The intense, invisible work progresses.

The Tashi Lama is now on his way to Mongolia by way of China. Unprecedented through the ages is this event. Mystery ! Incidentally, it may be that through Sikhim passed only the ab­ducting detachment and the Lama himself moved on to Mon­golia.

On a sacred morning upon the mountain started to glow rows of fire—another mystery !

Just now the wave of attention is turned toward Tibet—behind the mountain rampart events are stirring, but Tibetan secrecy is great. Information is contradictory. Whither disappeared the Tashi Lama ? What military manoeuvers proceed on the Chinese border ? What transpires on the Mongolian line ? A year of events !

Sikhim is called the land of lightning. Of course, here also occurs lightning but is it not simpler to call it “the land of future steps” ? For it would be difficult to imagine a better threshold to the mysteries of the future than this unexplored, rarely pene­trated country of rocks and flowers.

As behind a tiny silver apple on a saucer, do the hills and steps of the Himalayas reveal themselves. Hundreds, perhaps more, are the monasteries in Sikhim, each crowning the top of a summit. A small temple in Chakong; a big suburgan and monastery in Rinchenpong. Upon the next mountain appears gleaming white Pemayangtse, still higher, Sanga Chöling. Tashi-ding is almost unseen. On the other side of the valley is Daling and opposite Robling and still nearer Namtse. For a distance of forty miles one may behold the monasteries, for we must not forget that here one sees extremely far.

And again before us is the wall to Tibet. And not the back­bone of the lizard but the snow-white girdle is outlined upon the peaks of this wall—the girdle of the earth. Let us point the arrow northward—there must be the base of Mount Meru.

English: I took this photo of the 110 ft (35 m...

110 ft (35 metre) Maitreya Buddha facing down the Shyok River, Nubra Valley near Diskit Monastery (Photo credit: Wikipedia)


Devanagari Invocation of Isha Upanishad

Invocation of Isha Upanishad (Photo credit: Wikipedia)

Sarva Darshana Sangraha

by Madhava Vidyaranya,

Chief Of Sringeri Math and Author Of Panchadasi

14th Century AD.

A compendium of all thought and 16 belief – systems that men have lived with over extended period,

that they chose over others for obtaining a life and values perspective to guide themselves through … 

Chapter V : Madhva’s Eternal Dualism

Madhva, also known as Madhvacharya or Anand-Tirtha “Purna Prajna,” accepts much of Ramanuj’s Qualified Monism but irrevocably departs in his principle of eternal dependence of individual souls on the one Supreme that alone is independent. He agrees with Ramanuj’s belief system of atomic size of the soul and its subservience to Supreme entity, the authenticity of Vedas, the self-evidence of the instruments of knowledge, the triad of evidences, dependency upon the Panch-ratra, and the reality of plurality in the universe. 

But in his doctrine, ultimate principles are dichotomised into the one independent and the many dependent; as it is stated in the Tattva-viveka : Independent and dependent, two principles are received ; the independent is Vishnu the Lord, exempt from imperfections, and of inexhaustible excellences. He brushes aside the interpretation of the absolute principle being void, in the face of proofs positive of duality : perception, for example, of “This” – the individual being – is different from “That” – the Universal being.

The Pure Monists (Advaitin) rejoin : Do you hold that perception is cognisant of a perceptional difference, or of a difference constituted by the thing and its opposite ? The former will not hold : for without a cognition of the thing and its opposite, the recognition of the difference which presupposes such a cognition, will be impossible. If the latter alternative : is the apprehension of the difference preceded by an apprehension of the thing and its contrary, or are all the three (the thing, its contrary, and the contrariety) simultaneously apprehended ? It cannot be thus preceded, for the operation of the intellect is without delay (or without successive steps), and there would also result a logical seesaw (apprehension of the difference presupposing apprehension of the thing and its contrary, and apprehension of the thing and its contrary presupposing apprehension of the difference). Nor can there be a simultaneous apprehension (of the thing, its contrary, and the difference) ; for cognitions related as cause and effect cannot be simultaneous, and the cognition of the thing is the cause of the recognition of the difference; the causal relation between the two being recognised by a concomitance and non-concomitance (mutual exclusion), the difference not being cognised even when the thing is present, without a cognition of its absent contrary. The perception of difference, therefore (the Monists conclude), is not easily admissible. 

To this Madhva replies as follows : Are these objections proclaimed against one who maintains a difference things in themselves, or against one who maintains a difference between things as subjects of their attributes ? In the former case, you will be, as the saying runs, punishing a respectable Brahman for the offence of a thief. In considering the Upanishad saying, “Thou art That,” if the difference is in their essence, then an actual cognition of “That” is unnecessary; the difference is eternally underscored since the difference presupposes a contrary counterpart. 

If the difference is by their attributes, which form the determinate usage (name and notion) we have of them in our understanding, then too their essential contrariness remains as actual contrary counterparts; for example, the essence of a thing so far as constituted by its dimensions is first cognised, and afterwards it becomes the object of some determinate judgment, as long or short in relation to some particular counterpart (or contrasted object). Accordingly, it is said in the Vishnu-tattva-nirnaya : Difference is not proved to exist by the relation of determinant and determinate ; for this relation of determinant and determinate (or predicate and subject) presupposes difference; and if difference were proved to depend upon the thing and its counterpart, and the thing and its counterpart to presuppose difference, difference as involving a logical circle could not be accounted for ; but difference is itself a real predicament (or ultimate entity). 

For this reason (viz. because difference is the thing in itself), Madhva continues, it is that men in quest of a cow do not act as if they had found her when they see a gayal, seeing which they do not recall the word cow. Nor let it be objected that if difference be a real entity between, say, milk and water, then the same difference should be perceived in a mixture of milk and water as well; for the absence of any manifestation of, and judgment about, the difference, may be accounted for by the force of some obstructions that hinder the perception viz. aggregation of similars and the rest. 

Thus it has been said (in the Sankhya-karika, v. vii.) : From too great remoteness, from too great nearness, from defect in the organs, from instability of the common sensory, from subtlety, from interposition, from being overpowered, and from aggregation of similars.

There is no perception respectively of a tree and the like on the (barren) peak of amountain, because of its too great remoteness ; of the collyrium applied to eyes because of too much proximity ; of lightning and the like because of a defect in the organs; of a jar or the like in broad daylight, by one whose common sensory is bewildered by lust and other passions, because of instability of the common sensory ; of an atom and the like, because of their subtlety ; of things behind a wall, and so forth, because of interposition ; of the light of a lamp and the like, in the day-time, because of its being overpowered ; of milk and water, because of the aggregation of similars. 

Difference (duality) is also ascertained by inference. Thus the Supreme Lord differs from the individual soul as the object of its obedience ; and he who is to be obeyed by any person differs from that person : a king, for instance, from his attendant. For men, desiring as they do – let me have pleasure, let me not have the slightest pain – if they covet the position of their lord, they do not become objects of his favour; nay, rather, they become recipients of all kinds of evil. He who asserts his own inferiority and the excellence of his superior, he it is who is to be commended; and the gratified superior grants his eulogist his desire. 

Therefore it has been said : “Kings destroy those who assert themselves to be kings, and grant to those who proclaim their kingly preeminence in all that they desire.” 

Thus is the statement of those (Advaita-vadins) in their thirst to be one with the Supreme Lord, that the supreme excellence of Vishnu is like a mirage. Through offending this supreme Vishnu, they must enter into the hell of blind darkness (andha-tamasa), as is laid down by Madhya-mandira in the Mahabharata-tatparya-nirnaya : 

” Daityas, enemies of the eternal Vishnu, cause his anger to wax great ; He hurls the Daityas into the blind darkness, because they decide blindly.” 

This service (or obedience of which we have spoken) is trichotomised into (i) stigmatisation, (2) imposition of names, and (3) worship. Of these, stigmatisation is (the branding upon one self) of the weapons of Narayana (or Vishnu) as a memorial of him, and as a means of attaining the end which is needful (emancipation). Thus the sequel of the Sakalya-samhita : “The man who bears branded in him the discus of the immortal Vishnu, which is the might of the gods, He, shaking off his guilt, goes to the heaven (Vaikuntha) which ascetics, whose desires are passed away, enter into.

Imposition of names is the appellation of sons and others by such names as Kesava, as a continual memorial of the name of the Supreme Lord. 

Worship is of ten kinds, viz. [A] with the voice : (1) veracity (2) usefulness (3) kindliness (4) sacred study ;

[B] with the body : (5) almsgiving (6) defence (7) protection ;

[C] with the common sensory : (8) mercy (9) longing and (10) faith. 

Worship is the dedication to Narayana of each of these as it is realised.

Thus it has been said : ” Stigmatisation, imposition of names, worship; the last is of ten kinds.” 

Difference (or duality between the Supreme Being and the universe) may also be inferred from cognisability and other marks. So also difference (or duality) may be understood from revelation, from texts setting out duality in emancipation and beatitude, such as : ” All rejoice over truth attained ; truthful, and celebrating the gift of the divine Indra, they recount his glory ; among those that know the truth, Brahman is in the universe ; He is the true spirit ; true indeed is individual spirit ; truth is duality, truth is duality … in me is illusion, in me illusion, in me illusion.” 

Again : “After attaining this knowledge, becoming like unto me, in creation they are not born again, in retractation they perish not” (Bhagavad-gita, xiv. 2). 

Nor should suggestion be made that individual spirit is God in virtue of the text, He that knows the absolute becomes the absolute; for this text is hyperbolically eulogistic, like the text, “Worshipping a Brahman devoutly, a Sudra becomes a Brahman,” i.e. becomes exalted. 

If people urge that according to the text : “If the universe existed it would doubtless come to an end,” this duality is merely illusory, and in reality a unity, and that duality is learnt to be illusorily imagined ; it may be replied : What you say is true, but you do not understand its meaning ; for the real meaning is, if this world had been produced, it would without doubt come to an end; but since it does not, it is everlasting, a five-fold dual universe. Illusion is deemed to be the will of the Lord, in virtue of the testimony of many passages such as : 

” The great illusion, ignorance, necessity, the bewilderment … The originant, ideation, thus is thy will called, Infinite. 

The originant, because it originates endlessly ; ideation, because it produces all ideas. The illusion of Hari, who is called a-, is termed (a-vidya) ignorance : Styled (vidya) illusion, because it is pre-eminent, for the name vidya is used of the pre-eminent. The excellent knowledge of Vishnu who, though one, is calledby these names; for knowledge of Hari is characterised by spontaneous beatitude it bestows.” 

That in which this excellent knowledge produces knowledge and effects thereof is pure illusion, as known and sustained by the Supreme Lord; therefore duality is not illusorily imagined. For in the Lord illusory imagination of the universe is not possible, illusory imagination arising from non-perception of differences (which as an imperfection is inconsistent with the divine nature). 

If it be asked how then that (illusory duality) is predicated, the answer is that in truth there is a non-duality that is real; Vishnu, being better than all else, has no equal and no superior. Accordingly, the grand revelation : 

” A difference between soul and the Lord, a difference between the unsentient and the Lord, a difference among souls, and a difference of the unsentient and the soul, each from the other. Also the difference of unsentient things from one another, the world with its five divisions. This same is real and from all eternity ; if it had had a beginning it would have an end : Whereas it does not come to an end ; and it is not illusorily imagined : For if it were imagined it would cease, but it never ceases. That there is no duality is therefore the doctrine of those that lack knowledge ; and this doctrine of those that have knowledge is known and sustained by Vishnu.” 

The purpose, then, of all revelations is to set out the supreme excellence of Vishnu. With this in view the Lord declared : 

” Two are these beings in the universe, the perishable and the imperishable ; the perishable is all the elements, the imperishable is the unmodified. The other, the most excellent person called the Supreme Spirit, is the undecaying Lord, who pervading sustains the three worlds. Since, transcending the perishable, I am more excellent than the imperishable (soul), hence I am celebrated among men and in the Veda as the best of persons (Purushottama). He who uninfatuated knows me thus as the best of persons, he all-knowing worships me in every wise. Thus this most mysterious institute is declared, blameless (Arjuna) : ” Knowing this a man may be wise, and may have done what he has to do, Bharata” (Gita, xv. 16-20). 

While merit, wealth, and enjoyment are transitory, emancipation is eternal ; therefore a wise man should strive unceasingly to attain thereto. And emancipation is not won without the grace of Vishnu, according to the text of the Narayana Upanishad : Through whose grace is the highest state, through whose essence he is liberated from transmigration, while inferior men propitiating the divinities are not emancipated ; the supreme object of discernment to those who desire to be liberated from this snare of works. 

According to the words of the Vishnu-purana : If he be propitiated, what here may not be won ? Enough of all wealth and enjoyments. These are scanty enough. On climbing the tree of the supreme essence, without doubt a man attains to the fruit of emancipation.

And it is declared that the grace of Vishnu is won only through the knowledge of his excellence, not through the knowledge of non-duality. Nor is there in this doctrine any connection with texts declaratory of the identity (of personal and impersonal spirit) such as, That art thou; for this pretended identity is mere babbling from ignorance of the real purport. 

“The word That, when undetermined, designates the eternally unknown. The word Thou designates a knowable entity; how can these be one ? “ 

And this text (That art Thou) indicates similarity (not identity) … Not essential unity, for even when one is emancipated it remains different.” The difference is in the independence and completeness of the Supreme Spirit and thesmallness and dependence in the individual spirit.

Vishnu is the refuge of liberated souls, and their supreme ruler. 

There is no proof anywhere, then, that the world is unreal. Besides, we would ask :

Is the statement that the world is false itself true or false ?

If the statement is true, there is a violation of a real non-duality.

If the statement is untrue, it follows that the world is true. 

Perhaps it may be objected that this dilemma is a kind of fallacious reasoning, like the dilemma :

Is transitoriness permanent or transitory ?

There is a difficulty in either case. As it is said by the author of the Nyaya-nirvana : The proof of the permanence of the transitory, as being both permanent and transitory, is a paralogism. And in the Tarkika-raksha, “When a mode cannot be evinced to be either such and such, or not such and such, the denial of a subject characterised by such a mode is called Nitya-sama. “

If you (Advaita-vadin) reply : We accept the unreality (or falsity) of the world, not its non-existence, this reply is about as wise as the procedure of the carter who will lose his head rather than pay a hundred pieces of money, but will at once give five score. 

For falsity and non-existence are synonymous. We dismiss further prolixity. 

Shivalli Brahmins

Shivalli Brahmins (Photo credit: Wikipedia)



Sarva Darshana Sangraha

by Madhava Vidyaranya,

Chief Of Sringeri Math and Author Of Panchadasi

14th Century AD.

A compendium of all thought and 16 belief – systems that men have lived with over extended period,

that they chose over others for obtaining a life and values perspective to guide themselves through … 

Chapter IV : Ramanuj‘s Qualified Monism

Before elaborating on Ramanuj’s wonderful amalgamation of Madhvacharya’s Devotional Dualism and Shankar’s Absolute Monism, the “Sangraha” author – Madhava Vidyaranya – takes the opportunity to rationally condemn the Arhat’s doctrine. He says … The simultaneous co-existence of existence, non-existence and other modes in a plurality of really existing things is an impossibility. Nor should any one say : Granting the impossibility of the co-existence of existence and non-existence, which are reciprocally contradictory, why should there not be an alternation between existence and non-existenc, there being the rule that it is action that alternates. Nor let it be supposed that the whole universe is multiform, in reliance upon the examples of the elephant-headed Ganesa and of the incarnation of Vishnu as half man, half lion ; for the elephantine and the leonine nature existing in one part, and the human in another, and consequently there being no contradiction, those parts being different, these examples are inapplicable to the maintenance of a nature that is itself multiform, as being both existent and non-existent in one and the same part (or place). 

Again, if any one urge : Let there be existence in one form, and non-existence in another, and thus both will be compatible ; we rejoin : Not so, for if you had said that at different times existence and non-existence may be the nature of anything, then indeed there would have been no vice in your procedure… And so the Sangraha author’s acute observations go on to demolish the Arhat belief construct. He even mocks … “you have not proved what you wished to prove, a multiform statement (as both existent and non-existent) proving nothing. In either case, there is rope for a noose for the neck of the Syad-Vadin.” Disapperance-Day-of-Sri-Ramanujacharya

And : “An admirable author of institutes has the founder of the Arhata system, dear to gods (uninquiring pietist), proved himself to be … when he has not ascertained whether his result is the settling of nine or of seven principles, nor the investigator who settles them, nor his organon, the modes of evidence, nor the matter to be evidenced, whether it be nine-fold or not ! 

In like manner if it be admitted that the soul has (as the Arhatas say), an extension equal to that of the body, it will follow that in the case of the souls of ascetics, who by the efficacy of asceticism assume a plurality of bodies, there is a differentiation of the soul for each of those bodies. A soul of the size of a human body would not (in the course of its transmigrations) be able to occupy the whole body of an elephant; and again, when it laid aside its elephantine body to enter into that of an ant, it would lose its capacity of filling its former frame. And it cannot be supposed that the soul resides successively in the human, elephantine, and other bodies, like the light of a lamp which is capable of contraction and expansion, according as it occupies the interior of a little station on the roadside in which travellers are supplied with water, or the interior of a stately mansion ; for it would follow (from such a supposition) that the soul being susceptible of modifications and consequently non-eternal, there would be a loss of merits and a fruition of good and evil unmerited.”

The author says : The Arhat doctrine, therefore, as repugnant to the eternal, infallible revelation, cannot be adopted. The venerated Vyasa accordingly propounded the aphorism (ii. 2, 33), ” Nay, because it is impossible in one ; ” and this same aphorism has been analysed by Ramanuja with the express purpose of shutting out the doctrine of the Jains. The tenets of Ramanuja are as follows : Three categories are established, as soul, not-soul, and Lord; or as subject, object, and supreme disposer. Thus it has been said, “Lord, soul, and not-soul are the triad of principles : Hari (Vishnu) is Lord ; individual spirits are souls ; and the visible world is not-soul.”

Next follows a very fine series of arguments and counterarguments over Ramanuj’s belief system and that of Adi Shankar. The author brings their respective core affirmations face to face. 

Others, again (the followers of Sankaracharya), maintain that pure intelligence, exempt from all differences, the absolute, alone is really existent ; and that this absolute whose essence is eternal, pure, intelligent, and free, the identity of which with the individuated spirit is learnt from the “reference to the same object” (predication), ” That art thou,” undergoes bondage and emancipation. The universe of differences (or conditions), such as that of subject and object, is all illusorily imagined uner the spell of ignorance. Existent alone was this in the beginning, One only without a second, and so forth. 

To the Pure Monists, Ramanuj replies : All of what you say is about as profitable as it would be for a ruminant animal to ruminate upon ether ; for an entitative primordial ignorance is not more supposable than an absence of knowledge. For (we would ask), is any self-conscious principle presented, as an object and as a subject of ignorance, as distinct from cognition ? If it is presented, how can the ignorance continue since ignorance of a thing is terminable by knowledge of its essence ? If on the other hand none such is presented, how can we be conscious of an ignorance which has no subject and no object ? 

If you say : A pure manifestation of the spiritual essence is revealed only by the cognition opposed to ignorance (or illusion), and thus there is no absurdity in the consciousness of ignorance accompanied with a consciousness of its subject and object ; then we rejoin : Unfortunately for you, this (consciousness of subject) must arise equally in the absence of knowledge (for such we define illusion to be), notwithstanding your assertion to the contrary. It must, therefore, be acknowledged that the cognition, I am ignorant, I know not myself and other things, is conversant about an absence of cognition allowed by us both. 

Well, then the Monists may contend, let the form of cognition evidentiary of illusion, which is under disputation, be inference, as follows : Right knowledge must have had for its antecedent another entity (such as, illusion), an entity different from mere prior non-existence of knowledge, which envelops the objects of knowledge, which is terminable by knowledge, which occupies the place of knowledge, in as much as it (the right knowledge) illuminates an object not before illuminated, like the light of a lamp springing up for the first time in the darkness. 

This argument, Ramanuj replies, will not stand grinding (in the dialectic mill) ; for to prove the antecedent illusion, you will require an ulterior illusion which you do not admit, and a violation of your own tenets will ensue, while if you do not so prove it, it may or may not exist ; and, moreover, the example is incompatible with the argument, for it cannot be the lamp that illumines the hitherto unillumined object, since it is knowledge only that illumines ; and an illumination of objects may be effected by knowledge even without the lamp, while the light of the lamp is only ancillary to the visual organ which effectuates the cognition, ancillary mediately through the dispulsion of the obstruent darkness. We dismiss further prolixity. 

The Veda never sets out an inexplicable illusion. Nor (is the cosmical illusion to be inferred from the “grand text,” That art thou), inasmuch as the words, That art thou, being incompetent to teach unity, and indicating a conditionate Supreme Spirit, we cannot understand by them the essential unity of the mutually exclusive supreme and individual spirits ; for such a supposition (as that they are identical) would violate the law of excluded middle. To explain this. The term “That” denotes the Supreme Spirit exempt from all imperfections, of illimitable excellence, a repository of innumerable auspicious attributes, to whom the emanation, sustentation, retractation of the universe is a pastime ; such being the Supreme Spirit, spoken of in such texts as, “That desired,” “let me be many,” “let me bring forth.” Perhaps the word “Thou,” referring to the same object (as the word “That”), denotes the Supreme Spirit characterised by consciousness, having all individual spirits as his body; for a “reference to the same object” designates one thing determined by two modes. 

Here, perhaps, an Advaita-vadin may reply : Why is there an absurdity (as the Sankaras would say), on the hypothesis enunciatory of the reality of the universe, in affirming that by a cognition of one there is a cognition of all things : for it is easily evinced that the mundane egg, consisting of the primary cause (prakriti), intellect, self-position, the rudimentary elements, the gross elements, the organs (of sense and of action), and the fourteen worlds, and the gods, animals, men, immovable things, and so forth, that exist within it, constituting a complex of all forms, is all an effect, and that from the single cognition of absolute spirit as its (emanative) cause, when we recognise that all this is absolute spirit (there being a tautology between cause and effect), there arises cognition of all things, and thus by cognition of one cognition of all. Besides, if all else than absolute spirit were unreal, then all being non-existent, it would follow that by one cognition all cognition would be sublated. 

But Ramanuj’s tenets have no cognition of an ideated dissolution of Illusory effects evident as mundane, which the Pure Monists affirm is the fruit experienced by anyone who has realised his true nature, that is Brahman. It is laid down by the Ramanujas that retractation into the universe (pralaya) is when the universe, the body whereof consists of souls and the originant (prakriti), returns to its imperceptible state, unsusceptible of division by names and forms, existing as absolute spirit – the emanative cause ; and that creation (or emanation) is the gross or perceptible condition of absolute spirit, the body whereof is soul, and not souls divided by diversity of names and forms, in the condition of the (emanative) effect of absolute spirit. In this way the identity of cause and effect laid down in the aphorism (of Vyasa) treating of origination, is easily explicable. 

The statements that the Supreme Spirit is void of attributes, are intended (it is shown) to deny thereof phenomenal qualities which are to be escaped from by those that desire emancipation. The texts which deny plurality are explained as allowed to be employed for the denial of the real existence of things apart from the Supreme Spirit, which is identical with all things, it being Supreme Spirit which subsists under all forms as the soul of all, all things sentient and unsentient being forms as being the body of absolute Spirit.

What is the principle here involved, pluralism or monism, or a universe both one and more than one? Of these alternatives monism is admitted in saying that Supreme Spirit alone subsists in all forms as all is its body ; both unity and plurality are admitted in saying that one Supreme Spirit only subsists under a plurality of forms diverse as soul and not-soul ; and plurality is admitted in saying that the essential natures of soul, not-soul, and the Lord, are different, and not to be confounded. 

Of these (soul, not-soul, and the Lord), individual spirits, or souls, consisting of uncontracted and unlimited pure knowledge, but enveloped in illusion, that is, in works from all eternity, undergo contraction and expansion of knowledge according to the degrees of their merits. Soul experiences fruition, and after reaping pleasures and pains proportionate to merits and demerits, there ensues knowledge of the Lord, or attainment of the sphere of the Lord. 

Of things which are not-soul, and which are objects of fruition (or experience of pleasure and pain), unconsciousness, unconduciveness to the end of man, susceptibility of modification, and the like, are the properties.

Of the Supreme Lord the attributes are subsistence, as the internal controller (or animator) of both the subjects and the objects of fruition ; the boundless glory of illimitable knowledge, dominion, majesty, power, brightness, and the like, the countless multitude of auspicious qualities ; the generation at will of all things other than himself, whether spiritual or non-spiritual ; various and infinite adornment with unsurpassable excellence, singular, uniform, and divine. 

Venkatanatha has given the following distribution of things : 

” Those who know it have declared the principle to be twofold, substance and non-substance ; Substance is dichotomised as unsentient and sentient ; the former being the unevolved (avyakta), and time. The latter is the near and the distant ; the near being twofold, as either soul or the Lord ; The distant is eternal glory and intelligence.”

Of these ” Substance undergoes a plurality of conditions ; the origiuant is possessed of goodness and the other cords ; Time has the form of years, etc. ; soul is atomic and cognisant ; the other spirit is the Lord ; Eternal bliss has been declared as transcending the three cords (or modes of phenomenal existence), and also as characterised by goodness ; The cognisable manifestation of the cognisant is intelligence ; thus are the characteristics of substance summarily recounted.” 

Of these (soul, not-soul, and the Lord), individual spirits, called souls, are different from the Supreme Spirit and eternal. Thus the text : Two birds, companions, friends, etc. (Rig-Veda, i. 164, 20). Accordingly it is stated (in the aphorisms of Kanada, iii. 2, 20), Souls are diverse by reason of diversity of conditions. The eternity of souls is often spoken of in revelation, “The soul is neither born, nor dies, nor having been shall it again cease to be ; Unborn, unchanging, eternal, this ancient of days is not killed when the body is killed ” (Bhagavad-gita, ii. 20). 

Otherwise (were the soul not eternal) there would follow a failure of requital and a fruition (of pleasures and pains) unmerited. It has accordingly been said (in the aphorisms of Gautama, iii. 25) : Because no birth is seen of one who is devoid of desire. That the soul is atomic is well known from revelation, ” If the hundredth part of a hair be imagined to be divided a hundred times, the soul may be supposed a part of that, and yet it is capable of infinity.”

And again : ” Soul is of the size of the extremity of the spoke of a wheel. Spirit is to be recognised by the intelligence as atomic.” 

The visible, unsentient world, designated by the term not-soul, is divided into three, as the object, the instrument, or the site of fruition. Of this world the efficient and substantial cause is the Deity, known under the names Purnshottama (best of spirits), Vasudeva (a patronymic of Krishna), and the like. 

” Vasudeva is the supreme absolute spirit, endowed with auspicious attributes,

   the substantial cause, the efficient of the worlds, the animator of spirits.” 

The worship of the Deity is described in the Pancharatra as consisting of five elements, viz., (1) the access, (2) the preparation, (3) oblation, (4) recitation, (5) devotion. Of these, access is the sweeping, smearing, and so forth, of the way to the temple. The preparation is the provision of perfumes, flowers, and the like appliances of worship. Oblation is worship of the deities. Recitation is the muttered ejaculation of sacred texts, with attention to what they mean, the rehearsal of hymns and lauds of Vishnu, the commemoration of his names, and study of institutes which set forth the truth. Devotion is meditation on the Deity. When the vision of the visible world has been brought to a close by knowledge accumulated by the merit of such worship, the infinitely compassionate Supreme Spirit, tender to his votaries, bestows upon the votary devoted to his lord and absorbed in his lord, his own sphere – infinite and endless, and marked by consciousness of being like him, from which there is no future return to the sorrows of transmigratory existence. 

So the traditionary text : “When they have come to me, the high-souled no longer undergo future “birth, a receptacle of pain, transitory, having attained to the supreme consummation.” 

” Vasudeva, having found his votary, bestows upon him his own mansion, blissful,

   undecaying, from whence there is no more return.” 

After laying up all this in his heart, leaning upon the teaching of the great Upanishad, and finding the gloss – Brahmasutra – on the Vedanta aphorisms by the venerated Bodhayanacharya too prolix, Ramanuja composed a commentary on the Sariraka-mimansa (or Vedanta theosophy). In this the sense of the first aphorism, ” Then hence the absolute must be desired to be known,” is given as follows : The word then in this aphorism means, after understanding the hitherto-current sacred rites. Thus the glossator writes : ” After learning the sacred rites,” he desires to know the absolute. The word hence states the reason, viz., because one who has read the Veda and its appendages and understands its meaning is averse from sacred rites, their recompense being perishable. The wish to know the absolute springs up in one who longs for permanent liberation, as being the means of such liberation. 

By the word absolute is designated the Supreme Spirit, from whom are essentially excluded all imperfections, who is of illimitable excellence, and of innumerable auspicious attributes. Since then the knowledge of sacred rites and the performance of those rites is mediately through engendering dispassionateness, and through putting away the defilement of the understanding, an instrument of the knowledge of the absolute; and knowledge of sacred rites and knowledge of the absolute being consequently cause and effect, the former and the latter Mimansa constitute one system of institutes.

On this account the glossator has described this system as one with the sixteen-fold system of Jaimini. That the fruit of sacred rites is perishable, and that of the knowledge of the absolute imperishable, has been laid down in virtue of Vedic texts, such as : Scanning the spheres gained by rites, let him become passionless ; Not wrought by the rite performed, accompanied with inference and disjunctive reasoning. Revelation, by censuring each when unaccompanied by the other, shows that it is knowledge together with works that is efficacious of emancipation, in the words : Blind darkness they enter who prefer illusion, and a greater darkness still do they enter who delight in knowledge only ; knowledge and illusion, he who knows both passes beyond death together with illusion, tastes immortality by knowledge. Conformably it is said in the Paficharatra-rahasya : “That ocean of compassion, the Lord, tender to his votaries for his worshipper’s sake, takes five embodiments upon him. These are styled Adoration, Emanation, Manifestation, the Subtile, the Internal Controller.” 

And : ” Cut is his heart s knot, solved are all his doubts, and exhausted are all his works, when he has seen the Highest and Lowest,” because he becomes one with that Supreme.


Indian History And Its Historians

Inimitable Dr. Subramanian Swamy’s Valedictory Speech

Internatonal Conference on Indian History, Civilisation and Geopolitics – 2009 

Source : http://indianrealist.wordpress.com/2009/01/11/dr-subramanian-swamys-valedictory-speech-at-the-conference/



The identity of India is Hindustan, i.e., a nation of Hindus and those others who acknowledge with pride that their ancestors were Hindus.  Hindustan represents the continuing history of culture of Hindus. One’s religion may change, but culture does not. Thus,  on the agenda for a national renaissance should be the dissemination of the correct perception of what we are.  This perception has to be derived from a defalsified history. However, the present history taught in our schools and colleges is the British imperialist-sponsored one, with the intent to destroy our identity. 

India as a State is treated as a British-created entity and of only recent origin.  The Indian people are portrayed as a heterogeneous lot who are hopelessly divided against themselves.  Such a “history” has been deliberately created by the British as a policy.  Sir George Hamilton, Secretary of State for India, wrote to the Home Office on March 26, 1888 that “I think the real danger to our rule is not now but say 50 years hence….. We shall (therefore) break Indians into two sections holding widely different views ….. We should so plan the educational text books that the differences between community and community are further strengthened”.

After achieving independence, under the leadership of Jawaharlal Nehru and the implementing authority of the anglicised ICS, revision of our history was never done, in fact the very idea was condemned as “obscurantist” and Hindu chauvinist by Nehru and his ilk.

The Imperialist History of India

What is the gist of this British imperialist-tailored Indian history? In this history, India is portrayed as the land “conquered” first by the ‘Dravidians’, then by the ‘Aryans’, later by Muslims, and finally by the British. Otherwise, everything else is mythical. Our history books today exhibit this obsession with foreign rule.

For example, even though the Mughal rule from Akbar to Aurangzeb is about 150 years, which is much shorter than the 350 year rule of the Vijayanagaram empire, the history books of today hardly take notice of the latter.  In fact the territory under Krishna Devaraya’s rule was much larger than Akbar’s, and yet it is the latter who is called “the Great”. Such a version suited the British rules who had sought to create a legitimacy for their presence in India. 

Furthermore, we were also made to see advantages accruing from British rule, the primary one being that India was united by this colonialism, and that but for the British, India would never have been one country.  Thus, the concept of India itself is owed to the plunder of colonialists.

In this falsified history,  it is made out that Hindus capitulated to Islamic invaders.  But on the contrary,unlike Iran, Iraq and Egypt where within decades the country capitulated to become 100% Muslims. India despite 800 years of brutal Islamic rule, remained 80% Hindu.

 These totally false and pernicious ideas have however permeated deep into our educational system. They have poisoned the minds of our younger generations who have not had the benefit of the Freedom Struggle to awaken their pride and nationalism. It has thus to be an essential part of the  renaissance agenda that these ideas of British-sponsored history of India, namely, (1) that India as a State was a gift of the British and (2) that there is no such thing as a native Indian, and what we are today is a by-product of the rape of the land by visiting conquerors and their hordes and (3) that India is a land that submitted meekly to invading hordes from Aryan to the English, are discarded.

Just because India did not have a nation state of the present boundaries, exercising control through a unified modern administration, does not mean that there was no India.  On the contrary, there was always as India which from north to south, thought of fundamentally as one country. 

Just as Hinduism exists from ancient days despite a lack of a Church, Book, or Pope, Hindustan too existed from time immemorial but without the parameters of a modern state. The invading Muslims and the British on the contrary tried to disrupt that unity by destroying the traditional communication channels and educational structures.

Thus, on the agenda for National Renaissance has to be a new factual account of our history, focusing on the continuous and unbroken endeavours of a people united as a nation. This history of India must deal with the conscious effort of our people to achieve a civilization, to reach better standards of life, and live a happier and nobler  life.  Although the lamp of faith of the Indian people burnt brightly in  long periods, this history must also record when that faith dimmed and brought shame to the people. 

Such a factual account of our past is essential to the agenda, because we have to objectively disgorge and discard the foreign versions of our history.  It  is this foreign version that makes us out to be foreigners in our own land. The Aryan-Dravidian divide in the history taught in schools and universities is purely a conception of foreign historians like Max Mueller and has no basis in Indian historical records. 

This fraudulent history had been lapped up by north Indians, and by south Indian Brahmins, as their racial passport to Europe. Such was the demoralization of the Hindu mind, which we have to shake off through a new factual account of our past.

Falsification of Chronology in India’s History

The fabrication of our History begins with the falsification of our chronology.

The customary dates quoted for composition of the Rig Veda (circa 1300 B.C.), Mahabharat (600 B.C.), Buddha’s Nirvana (483 B.C.), Maurya Chandragupta’s coronation (324 B.C.), and Asoka (c.268 B.C.) are entirely wrong. Those dates are directly or indirectly based on a selected reading of Megasthenes’ account of India. In fact, so much so that eminent historians have called if the “sheet anchor of Indian chronology”. The account of Megasthenes and the derived chronology of Indian history have also an important bearing on related derivations such as the two-race (Aryan-Dravidian) theory, and on the pre-Vedic character of the so called Indus Valley Civilization.

Megasthenes was the Greek ambassador sent by Seleucus Nicator in c. 302 B.C. to the court of the Indian king whom he and the Greek called “Sandrocottus”. He was stationed in “Palimbothra”, the capital city of the kingdom. It is not clear how many years Megasthenes stayed in India, but he did write an account of his stay, titled Indika.  The manuscript Indika is lost, and there is no copy of it available.  However, during the time it was available, many other Greek writers quoted passages from it in their own works. These quotations were meticulously collected by Dr. Schwanbeck in the nineteenth century, and this compilation is also available to us in English (J.M. McCrindle: Ancient India as Described by Megasthenes and Arrian).

When  European indologists were groping to date Indian history during the nineteenth century (after having arbitrarily rejected the various Puranas), the Megasthenes account came in very useful. These scholars simply identified “Sandrocottus” with Chandragupta, and “Palimbothra” with Pataliputra.  Since Megasthenes talks of Sandrocottus as being a man not of “noble” birth who essentially usurped the throne from Xandrames and founded a new dynasty, the western writers took it as enough evidence to  suggest that Sandrocottus was Maurya Chandragupta, who deposed the Nanda (=Xandrames) dynasty, and founded the Maurya dynasty.  This identification, thus places Maurya Chandragupta circa 302 B.C. 

However, Megasthenes also notes that Sandrocottus was a contemporary of Alexander, and came to the throne soon after Alexander’s departure.  With a little arithmetic on how many days it would have taken Alexander to cross the Indus, etc., the scholars arrive at c.324 B.C. as the date of Chandragupta Maurya’s coronation.  It is on this date that every other date of Indian history has been constructed.

The western writers constructed other dates of Indian history by using the data on the number of years between kings given in the Puranas, even though they have generally discredited this source.  For instance, the Puranas give the number of years for the reign of Chandgragupta and Bindusara as 62 years.  Using this period, Asoka’s coronation year is calculated by them as 324-62 =c 262 B.C.  This estimated year is then cross-checked and adjusted with other indicators, such as from the Ceylonese Pali tradition.  The point that is being made here is that some of the important dates of Indian history have been directly determined by the identification of Megasthenes’ Sandrocottus with Maurya Chandragupta, and Xandremes with Nanda.

The founder of the Mauryas, however, is not the only Chandragupta in Indian history, who was a king of Magadh and founder of a dynasty.  In particular, there is Gupta Chandragupta, a Magadh king and founder of the Gupta dynasty at Patliputra.  Chandragupta Gupta was also not of “noble” birth and, in fact, came to power by deposing the Andhra king Chandrasri.  That is, Megasthenes’ Sandrocottus may well be Gupta Chandragupta instead of Maurya Chandgragupta (and Xandremes the same as Chandrasri, and Sandrocryptus as Samudragupta).  

In order to determine which Chandragupta it is, we need to look further.  It is, of course, a trifle silly to build one’s history on this kind of tongue-gymnastics, but I am afraid we have no choice but to pursue the Megasthenes evidence to its end, since the currently acceptable history is based on it.

In order to determine at which Chandragupta’s court Megasthenes was ambassador, we have to look further into his account of India.  We find he was at Pataliputra (i.e. Palimbothra in Megasthenes’ account).  We know from the Puranas (which are unanimous on this point) that all the Chandravamsa king of Magadh (including the Mauryas) prior to the Guptas, had their capital at Girivraja (or equivalently Rajgrha) and not at Pataliputra.   Gupta Chandragupta was the first king to have his capital in Patliputra. This alone should identify Sandrocottos with Gupta Chandragupta.  However some 6-11th century A.D. sources call Pataliputra the Maurya capital, e.g., Vishakdatta in Mudrarakshasa, but these are based on secondary sources and not on the Puranas.

Pursuing Megasthenes’ account further, we find most of it impossible to believe.  He appears to be quite vague about details and is obviously given to the Greek writers’ weakness in letting his imagination get out of control.  For example, “Near a mountain which is called Nulo there live men whose fee are turned back-wards and have eight toes on each foot.” (Solinus 52.36-30 XXX.B.) “Megasthenes says a race of men (exist in India) who neither eat or drink, and in fact have not even mouths, set on fire and burn like incense in order to sustain their existence with odorous fumes…..” (Plutarch, Frag. XXXI). However, Megasthenes appears to have made one precise statement of possible application which was picked up later by Pliny, Solinus, and Arrian. As summarized by Professor K.D. Sethna of Pondicherry, it reads:

Dionysus was the first who invaded India and was the first of all who triumphed over the vanished Indians. From the days of Dionysus to Alexander the Great, 6451 years reckoned with 3 months additional.  From the time of Dionysus to Sandrocottus the Indians reckoned 6452 years, the calculation being made by counting the kings who reigned in the intermediate period to number 153 or 154 years.  But among these a republic was thrice established, one extending…..years, another to 300 and another to 120.  The Indians also tell us that Dionysus was earlier than Heracles by fifteen generations, and that except for him no one made a hostile invasion of India but that Alexander indeed came and overthrew in war all whom he attacked.”

While there a number of issues raised by this statement including the concoction that Alexander was victorious in battle across the Indus, the exactness with which he states his numbers should lead us to believe that Megasthenes could have received his chronological matters from none else than the Puranic pundits of his time.  To be conclusive, we need to determine who are the “Dionysus” and “Heracles” of Megasthenes’ account.

Traditionally, Dionysus (or Father Bachhus) was a Greek God of wine who was created from Zeus’s thigh.  Dionysus was also a great king, and was recognized as the first among all kings, a conqueror and constructive leader.  Could there be an Indian equivalent of Dionysus whom Megasthenes quickly equated with his God of wine? Looking through the Puranas, one does indeed find such a person.  His name is Prithu.

Prithu was the son of King Vena. The latter was considered a wicked man whom the great sages could not tolerate, especially after he told them that the elixir soma should be offered to him in prayer and not to the gods (Bhagavata Purana IV.14.28). The great sages thereafter performed certain rites and killed Vena. But since this could lead immediately to lawlessness and chaos, the rshis decided to rectify it by coronating a strong and honest person. The rshis therefore churned the right arm (or thigh; descriptions vary) of the dead body (of Vena) to give birth to a fully grown Prithu.  It was Prithu, under counsel from rshi Atri (father of Soma), who reconstructed society and brought about economic prosperity.  Since he became such a great ruler, the Puranas have called him adi-raja (first king) of the world.  So did the Satpatha Brahmana (v.3.5 4.).

In the absence of a cult of soma in India, it is perhaps inevitable that Megasthenes and the other Greeks, in translating Indian experiences for Greek audiences, should pick on adi-raja Prithu who is “tinged with Soma” in a number of ways and bears such a close resemblance to Dionysus in the circumstances of his birth, and identify him as Dionysus.  If we accept identifying Dionysus with Prithu, then indeed by a calculation based on the Puranas (done by D.R. Mankad, Koti Venkatachelam, K.D. Sethna, and others),  it  can be conclusively shown that indeed 6451 years had elapsed between Prithu and a famous Chandragupta. This calculation exactly identifies Sandrocottus with Gupta Chandragupta and not with Maurya Chandragupta. The calculation also identifies Heracles with Hari Krishna (Srikrishna) of Dwarka.

This calculation must be necessarily long and tedious to counter the uninformed general feeling first sponsored by Western scholars, that the Puranas spin only fair tales and are therefore quite unreliable.  However, most of these people do not realize that most Puranas have six parts, and the Vamsanucharita sections (especially of Vishnu, Matsya, and Vagu) are a systematic presentation of Indian history especially of the Chandravamsa kings of Magadha. 

In order to establish these dates, I would have to discuss in detail the cycle of lunar asterisms, the concept of time according to Aryabhatta, and various other systems, and also the reconciliation of various minor discrepancies that occur in the Puranas.  Constraints of space and time however prevent me from presenting these calculations here.

On the basis of these calculations we can say that Gupta Chandragupta was “Sandrocottus” c.327 B.C.  His son, Samudragupta, was the great king who established a unified kingdom all over India, and obtained from the Cholas, Pandyas, and Cheras their recognition of him.  He also had defeated Seleucus  Nicator, while his father Chandragupta was king. On this calculation we can also place Prithu at 6777 B.C. and Lord Rama before that.  Derivation of other dates without discussion may also be briefly mentioned here: Buddha’s Nirvana 1807 B.C., Maurya Chandragupta c. 1534 B.C., Harsha Vikramaditya (Parmar) c. 82 B.C.

The European scholars have thus constructed an enormous edifice of contemporary foreign dates to suit their dating. A number of them are based on misidentification. For instance, the Rock Edict XIII, the famous Kalinga edict, is identified as Asoka’s. It was, however, Samudragupta’s (Samudragupta was a great conqueror and a devout admirer of Asoka. He imitated Asoka in many ways and also took the name Asokaditya. In his later life, he became a sanyasi). Some other facts, which directly contradict their theories, they have rather flippantly cast aside.

We state here only a few examples – such facts as (1) Fa-hsien was in India and at Patliputra c. 410 A.D.  He mentions a number of kings, but makes not even a fleeting reference to the Gupta, even though according to European scholars he came during the height of their reign. He also dates Buddha at 1100 B.C.. (2) A number of Tibetan documents place Buddha at 2100 B.C. (3) The Ceylonese Pali traditions leave out the Cholas, Pandyas, and Cheras from the list of Asoka’s kingdoms, whereas Rock Edict XIII includes them.  In fact, as many scholars have noted, the character of Asoka from Ceylonese and other traditions is precisely (as R.K. Mukherjee has said) what does not appear in the principal edicts.

The accepted history of no country can however be structured on foreign accounts of it. But Nehru and his Leftist cronies did just that, and thus generations of Indians have been brainwashed by this falsified history of India.

The time has come for us to take seriously our Puranic sources and to re-construct a realistic well-founded history of ancient India, a history written by Indians about Indians. Such a history should bring out the amazing continuity of a Hindu nation which asserts its identity again and again. It should focus on the fact that at the centre of our political thought is the concept of the Chakravartin ideal – to defend  the nation from external aggression while giving maximum internal autonomy to the janapadas.

A correct, defalsified history would record that Hindustan was one nation in the art of governance, in the style of royal courts, in the methods of warfare, in the maintenance of its agrarian base, and in the dissemination of information. Sanskrit was the language of national communication and discourse.

An accurate history should not only record the periods of glory but the moments of degeneration, of the missed opportunities, and of the failure to forge national unity at crucial junctures in time. It should draw lessons for the future generations from costly errors in the past.

In particular, it was not Hindu submission as alleged by JNU historians that was responsible for our subjugation but lack of unity and effective military strategy.

Without an accurate history, Hindustan cannot develop on its correct identity. And without a clearly defined identity, Indians will continue to flounder.

Defalsification of Indian history is the first step for our renaissance.


Indian History And Its Historians

Part VI :  The Pernicious Effects Of A False History

An Indian stamp honoring Pāṇini.

An Indian stamp honoring Pāṇini.

One of the criticisms leveled at the new breed of Indian historians who wish to uncover the authentic history of India, after the morass of inconsistencies into which it has sunk, is that they are motivated by political considerations and that they are ‘nationalistic’. 

While one fails to see any violation of ethics in being a nationalist, the charges seem lame if perplexing to us Indians. Political motivations have always dominated the pursuit of Indological studies during the colonial era right from the outset, since the time Sir William Jones discovered the Sanskrit language. One such political motivation was the need for the Europeans to define their identity outside the burdensome framework of Semitic traditions, which dominated their religious life until then. The notion that the North European Viking owed much of his civilisation to the Mediterranean Semite was not palatable to most of the elite in European countries. The length and intensity of that shame is unimaginable today but was as real as their current deep reluctance to accept the historical facts that locate the Proto-Indo-European in India ! 

The discovery of Sanskrit was a matter of immense “political” relief : that, finally, the languages of Europe did not after all derive from Hebrew but from an ancestor language which was initially assumed to be Sanskrit. In the immediate aftermath of the discovery of Sanskrit by Sir William Jones, there was a great gush of admiration and worship of the sublime nature of Sanskrit texts such as Kalidasa’s Sakuntala. But that appreciation was political, not in truth, barring a few souls, of whom Voltaire was amongst the foremost. 

The ideas of racial superiority were still dominant in 18th Century Europe despite the Renaissance and the much celebrated Age Of Enlightenment. And it showed, as the Europeans realised that the present day practitioners of Sanskrit were not blonde and blue-eyed, nor as mightily depraved or strong as they themselves were. The fact that they had conquered, robbed and tortured, their own cultural forebears would have been a horribly uncultured thing to do on part of the Europeans, and was hence equally shameful and unacceptable. 

The European Indologists therefore came upon an ingenious explanation, which led them to declare that the Sanskrit culture of the subcontinent was not native to the subcontinent but was impregnated by a small band of nomadic Viking like marauders – the Aryan invaders. These “specialist” scholars then proceeded to root and project themselves, within the short span of 200 British-rule years, as being the intellectual class of India. Of course, the Macaulian project would “educate” the natives and create sidekicks by thousands, and increase their tribe.

This hypothesis (because that is what it was) had of course no basis in fact, but it served the purpose and killed several birds with one stone. It denied India the autochthonous legacy of the dominant culture of the subcontinent, helped create a schism in the Indian body politic, implied that the native Indic was incapable of original thought and certainly not capable of producing a language like Sanskrit. It still fulfilled their obsessive need to escape from the Semitic umbrella and yet did not pin them down to the influence of a “subject” people. The thesis held the ground that their ancestors did not come from India but from a long lost Shangri-La, of whom there were no survivors; an exceptionally nice fit, to say the least, since the hypothesis could never be contradicted !

Thus was born the mythical Aryan, whose only qualification was that he should hail from a land that was anywhere but India, a nowhere, preferably from a region not very densely inhabited or conscious of their antiquity. It gave the excuse for the British to claim that they were indeed the later day version of that long-lost impregnating race, destined to lord it over lesser, more unfortunate people by reason of the fact that they were “Aryans.” One only has to refer to some these stalwarts such as Trautmann (1997) or Chakrabarti (1997), to feel the perversion.

In sum, Indic study during the British era has always been accompanied with a healthy dose of imperialist dogma and by the colonialist’s disdain for a people who, they felt, could be so easily vanquished in battle by a handful of Englishmen. These attitudes and presuppositions are deeply entrenched in the psyche of the Occidental, fortified as they are by text books which retain the caricaturised view of India and its native people. This is in addition to the normal human tendency to exhibit a degree of pride and the urge to devalue civilisations other than their own. 

This is a train of thought that needs to be explored further, but let us revert to our topic. It is not as if there was a total lack of scholarly impulse and intellectual curiosity among Indologists then, regardless of nationality and despite much pressure from European academics to toe the embedded line. But this stream of objective scholars died out pretty soon and became almost extinct in the nineteenth century, with a few exceptions amongst the French. European Indologists came to subscribe to the promoted thought, and fell into the habit of emphasising that Indic research by native scholars, who threw up alternate conclusions, were shallow and unsubstantial, or were derived from work done by the Greeks, as Sir William Jones had postulated. 

The fact is that British presence in India began with nibbles and encroachments long before the Battle of Plassey, in 1757 CE, but so overriding was the British concern for commerce and power that they remained insulated from subcontinental culture and its civilisational treasure for almost three hundred years, until the arrival of a relatively well educated scholar like Sir William Jones. He indeed noticed the similarities between Sanskrit and European languages. Prodosh Aich, after extensive research into primary sources, comes to the conclusion that the vaunted linguistic scholarship of Sir William was, to put it mildly, much exaggerated. 

The coming of the British and the discovery of Sanskrit by Sir William had a terminally fatal effect on the conduct of scientific studies in India. It cut off the Indic from his own native source of traditional learning and replaced it with the traditions of a land far away, with which he had no contact and did not relate to. One consequence was that literacy fell to 6% of the population at the turn of the 20th century. Education was tightly controlled by the government and all support to schools that did not teach English was summarily stopped, except in states that were ruled by a local Maharajah such as Travancore, Cochin, Baroda and Mysore. 

India was turned into a vast Gulag where no ideas, other than those of the British, were allowed to flower and propagate, and the Indian was effectively barred from traveling to foreign lands, except on a one way trip as indentured labor, lest they return with subversive notions of freedom and democracy which, as Churchill remarked on more than one occasion, were not applicable to subject populations of British colonies. So great was the travel restriction that the Indic internalised this consequence to be a native characteristic that presumed aversion to adventure and exploration. There was no fund allocation for research and no encouragement to savants, who had little opportunity to pursue further studies. The steady stream of Indic scholars and researchers, which lasted till about 1780 CE, finally dried up.

Most certainly, there were gains from change in the medium of instruction to English. Indic youngsters in later times were at an advantage when it came to gaining admission to graduate studies in North American universities, in part due to the fortuitous circumstance that a substantial part of the new world communicated in English language. Coupled with the investment in higher education made by Jawaharlal Nehru, India’s first Prime Minister, it catapulted India into one of those leading countries that supplied educated hands to western economies. More lately, it has been a major player in the Information Technology for a while. 

But the negatives remain. The vast majority of the Indian population is not a participant in this new bounty, because they do not have access to expensive schools that are modelled to include costly environment and scarce scholars with teaching abilities in a foreign tongue. The most telling impact of the newly coined endeavor called philology, with its unwanted gush of attention engendered ever since the discovery of Sanskrit, was the manner in which the Indic was viewed by the rest of the world and, even more importantly, the internalisation of British and European view of India by the average literate English educated Indic. Till then, the Indic was widely respected throughout the world and his geographical origin was synonymous with scholarship. 

Today it is commonplace in India to deride somebody who expresses pride in his tradition, and his civilisation, as being jingoistic. The British went to extraordinary lengths to undermine the civilisational commonalities amongst the people of India by various means and diverse instruments. Anything that had a negative impact was played to the hilt. The knowledge and pride of India’s antiquity, history and cultural heritage, was systematically downvalued and new datelines had to conform to the belief that India did not contribute anything of significance to the civilised world, and that all she knew in the area of science and mathematics was learnt from the Greeks. The Indian was uniformly characterised as a shiftless, indolent individual with very few redeeming qualities. 

So great was the change and so lasting its effect that today vast numbers of Indian youth have almost the same opinion of India and Indic traditions that the colonial overlords had, and propagated, in the eighteenth and nineteenth century. There has been a massive change in the psyche of the Indic, much of it for the worse, a fact that was brought out in vivid portrayals by V S Naipaul, when he coined the phrase ‘the wounded civilisation’ in his reference to the Indian subcontinent. Examples of the internalisation of the European views of India abound today. Even eminent Indian historians like RC Majumdar have expressed some of these views in his works, without substantiating how they have been arrived at.

… to be continued

English: This is one of 12 miniatures from a m...

One of 12 miniatures from a manuscript of Hindu rituals and devotional tracts. The manuscript is written in the Sanskrit language, in Sarada script. It has 74 pages and was made in Kashmir during the 18th century.

Read more of Kosla Vepa uploads 

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